A30641	----	The humble petitions of Mr. Burton and Dr. Bastwicke presented to the honovrable the knights, citizens, and burgesses of the Commons House of Parliament. Burton, Henry, 1578-1648. This text is an enriched version of the TCP digital transcription A30641 of text R29166 in the English Short Title Catalog (Wing B6164). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 14 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30641 Wing B6164 ESTC R29166 10840141 ocm 10840141 46087 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30641) Transcribed from: (Early English Books Online ; image set 46087) Images scanned from microfilm: (Early English books, 1641-1700 ; 1418:17) The humble petitions of Mr. Burton and Dr. Bastwicke presented to the honovrable the knights, citizens, and burgesses of the Commons House of Parliament. Burton, Henry, 1578-1648. Bastwick, John, 1593-1654. 10 p. s.n.], [S.l. : 1641. Imperfect: Print show through with some loss of print. Reproduction of original in the Harvard University. eng Freedom of the press -- Great Britain. Academic freedom. Censorship. Freedom of information. Freedom of speech. Teaching, Freedom of. A30641 R29166 (Wing B6164). civilwar no The humble petitions of Mr. Burton, & Dr. Bastwicke. Presented to the honourable the knights, citizens, and burgesses, of the Commons house Burton, Henry 1641 2448 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Jonathan Blaney Sampled and proofread 2004-07 Jonathan Blaney Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE HVMBLE PETITIONS OF Mr. Burton , & Dr. Bastwicke . PRESENTED TO THE HONOVRABLE The KNIGHTS , CITIZENS , and Burgesses , of the Commons house of PARLIAMENT . Printed in the yeare . 1641. TO THE HONOVRABLE The Knights , Citizens , and Burgesses , of the Commons house of Parliament . The humble Petition of Henry Burton , late exile , and close Prisoner in Castle Cornet , in the I le of Garnesey . In all humblenesse sheweth , THat whereas your Petitioner , on the 5 of Novemb. 1636 , did preach two Sermons in his own Parish Church , in St. Matthew Friday-street , London , for the which hee was in December then next following , summoned to appeare before D. Ducke , one of the Commissioners for causes Ecclesiasticall , at Cheswicke , in the County of Middlesex : where ( with the Register of the High Commission Court ) the said D. Ducke tendred to the Petitioner , the Oath Ex Officio , to answer to certaine Articles there presented : which Oath the Petitioner refusing to take , did then and there appeale from the said Court , unto the Kings Majesty : which appeale the said D. Ducke did admit , and the said Register by D. Ducks direction , did then , and there enter in writing . Notwithstanding which said appeale , a speciall High Commission Court was shortly after called at London , consisting of foure or five Doctors , where the said Commissioners proceeded illegally , to suspend the Petitioner in his absence , by meanes whereof , as of the threatnings of the said Commissioners , hee was enforced to keepe his house , untill a Sergeant at Armes , with divers Pursevants and other armed Officers , assiisted by Alderman Abel , then Sheriffe of London beset the Petitioners House , at 11 of the Clock at night , and violently broke open his dores with Iron crowes , and the like , and surprised him in his house , he making no resistance at all : where having first searched his study , and taking away such Bookes as they pleased , they carried your Petitioner to prison , whence , the next day being the second of Feb. by a pretended Order from the Lords of the Counsell , he was conveyed to the Fleet , and there kept close prisoner . During which imprisonment , an information was exhibited against the Petitioner , and others in his Majesties Court of Star-Chamber , whereby he was charged ( inter alia ) with publishing of a certaine Booke , containing an Apology for an Appeale , with his said two Sermons , Intituled , For God and the King , wherein hee taught Subjects to yeeld all manner of due obedience to their lawfull King , and reproved all lawlesse Innovations in Religion , &c. Which Information , the Petitioner upon his Oath under the hand of M. Holt , being then of his counsell , assigned by speciall order from the said Court , did put in his answer , wherein hee alledged such things onely , as his said Counsell conceived to be materiall , and pertinent for his just defence in publishing the said booke , but denyed all other matters in the said Information conteined , which said Answer , being admitted and received in Court , the petitioner ( being then a close prisoner ) not onely attended the exhibiting of Interrogatories , according to the custome of that Court , but withall , after some universall delay , did write unto the Kings Attourney to hasten them : but before the examiner came , the petitioner heard that his said Answer was referred to S. Ioh Bramston , Knight , Lord chiefe Justice of the Kings Bench : Sir Iohn Finch , then chiefe Justice of the Common-pleas , and was by them wholy expunged as impertinent and Scandalous ( save onely the not-guilty ) And the petitioner understanding the answer he was to make to the Interrogatories was to be reckned as a part of his answer , admitted in court , but afterward expunged as impertinent & scandalous ( as aforesaid ) : so as if he should then have answer'd the Interogatories , he shold thereby have assented to the said act of the said Iudges , and so to the condemnation of his cause before the hearing , wherby he should have contracted his former Oath , that his said Answer was a true Answer , and so should justly have brought himselfe under the guilt of wilful perjury , and his cause under just censure . For that very reason he held himselfe not bound , ( as hee conceived ) to answer the Interrogatories , for that his said answere was so expunged , and the ( Not-Guilty ) as the foot so tied to the head without the maine body , ( and that in the Judges owne words ) as the Petitioner could not in any sort take or acknowledge it now for other then the Judges owne answere , as may appeare upon Record in the same Court . Neverthelesse , the Court taking the same information Pro-confesso , and refusing to admit a copie of the Petitioners own true answer , as also of his reasons of not answering the Interrogatories , both which at his Censure , he tendred to the Court , desiring they might bee then and there publikely read the 14. of June , 13. Caroli Regis , proceeded to censure , wherby your Petitioner was censured in a Fine of 5000. li. to his Majesty , To be deprived of his ecclesiastical benefice , degraded from his Ministeriall function and degrees in the Vniversity , and ordered to be set on the Pillory , where both his ears were to be cut off , confined to perpetual close imprisonment in Lancaster Castle , debarred the accesse of his wife or any other , to come to him , but onely his Keeper , and denied the use of penne , inke , and paper . All which ( except the Fine ) was executed accordingly . And after his close imprisonment for twelve weekes in the common Gaole in the said Castle , hee was ( by what extrajudicial order he knows not ) transported by the conduct of one Brian Burton appointed by the High Sheriffe of Lancaster , ( who used your Petitioner very basely and deceitfully , ( in that his transportation ) which was in the Winter season through dangerous seas ; to the apparant hazzard both of his health and life ) to the said Castle of Garnsey , where hee hath remained a close prisoner and exile almost three whole yeares , his wife utterly prohibited upon paine of imprisonement to set her foote upon any part of the Iland , where shee might but enquire how her husband did , contrary to the Lawes of God , and the liberties of this Kingdome . May it therefore please this Honourable House , to take the Petitioners sad cause into consideration , and for the better manifestation of his grievance in this cause , to assign him for Counsel Master Serjeant Atkins , Master Tomlins , and Master Gurdon , to assist him in his cause , and to command that hee may take out such copies Gratis out of the said severall Courts , as doe or may concerne his said cause . And your Petitioner as in duty bound , shall daily pray for your prosperities . HENRY BURTON . TO THE HONOVRABLE The Knights , Citizens , and Burgesses , of the Commons House of Parliament . The humble Petition of John Bastwicke , Doctor in Physicke , lately retained close Prisoner and Exile in the Island of SYLLY . Most humbly sheweth ; THat your Petitioner having about sixe yeares since set out a Booke in Latine called Elenchus Religionis Papisticae , with an Addition thereunto called Flagellum Pontificis , & Episcoporum Latialium ; being thereunto provoked by one Richard Short , a Papist that maintained the Popes Supremacie , the Masse , and Papall Religion ; In which Booke your Petitioner ( for preventing all misinterpretations , of his pious , and good intentions therein ) in his Epistle to the Reader , fully declared himselfe , that your Petitioner meant nothing against such Bishops as acknowledged their Authority from Kings and Emperours , yet because your Petitioner ( the better ever to shew the Papall usurpation of other Princes ) therein , onely maintained by way of Argument ( as other Orthodox writers of that Subject usually have done ) a parity of the said Bishop of Rome , or all other Bishops or Presbyters , by the word of God , denying his and their Supremacie over other Ministers to be by the Divine institution . Therupon a Pursevant by Authority from the High Commission Court came into your Petitioners house at Colchester in Essex , in his absence ; and the said Pursevant assisted with the then Bayliffes and Constables of Colchester aforesaid , ransacked his said house , together with his Chests and Trunks , and with great violence broke open your Petitioners Study , which was in his Apothecaries house , and took and carried away divers of your Petitioners Bookes , Writings , Letters , and what else the Pursevant pleased , without making of restitution of them to your Petitioner . And then your Petitioner was prosecuted in the said high Commission Court , principally for his said Booke ; where after a long and charitable prosecution , he was the 12. of Feb. 1634 , fined 1000 . li . to the King , excommunicated , debarred to practice Physicke , the chiefest means of his liveli-hood , his said Booke ordered to be burnt ; That he should pay cost of suit , and be imprisoned till he should make a recantation : the which heavy censure was only for the said Book , wherin your Petitioner maintained the Prerogative of a King against the Papacy . Whereas one Thomas Chawney of Essex , lately wrote a Booke in maintenance of the Papall Religion , and in defence of the Church of Rome , and averres it to bee a true Church , the which Booke is dedicated to the Archbishop of Canterbury , and was and is patronized and defended by the said Archbishop , and the said Chawney never troubled for it . After which censure declared as aforesaid ; all the Bishops that were then present denyed openly that they held their jurisdiction from his Majesty , and affirmed that they had it from God only ; and the Archbishop of Canterbury amongst many other erroneous sayings uttered by him , maintained the said Chawneys Booke , and maintained that the Church of Rome was a true Church , and that it erred not in fundamentals : and he , and other the said Bishops , there defamed the holy Scriptures , and abused reverend Mr. Calvin . In regard whereof , and for the vindicating of your Petitioners innocency in the matters for which he was most unjustly censured , as aforesaid , your Petitioner published in print another Book in Latine Intituled , Apologeticus ad Praesules Anglicanos , expressing the truth of his proceedings , and speeches of his said censure . For which last mentioned Booke , and his Booke called the Let any ( not then in print ) an information was exhibited against him and others in the Star-Chamber , to which your Petitioners answer being drawn and engrossed , was only subscribed by himselfe , because he could get no counsell to set their hands to it : your Petitioner tendred the said Answer first at the Starre-chamber Office , and after in open Court at the Star-chamber Bar , but it would not be accepted for want of Counsellors hands to it , contrary to former Presidents . But the Court of Star-chamber tooke the said information Pro confesso , and censured your Petitioner 5000 . li . fine to the King , to stand in the Pillory , and to loose both his eares , and to be close prisoner in Lancaster Castle in Cornewall : all which hath been executed upon him with great extremity , to the perill of his life . After all which extremitie , your Petitioner ( by what order he knoweth it not , it being no part of his Censure in Starre-chamber ) was transported from the said Castle , to the Iland of SYLLY , a place so barren , that it affords not ordinary necessaries , where he hath been inclose duration for three years or more , and not suffered to have any of his friends come at him , ( his very Wife being prohibited by the Lords of the Counsels order ) under paine of imprisonment , not to set her foot upon any part of the said Iland to enquire of his welfare . So that your , Petitioner hath beene exiled from his wife and divers small children 3. yeares and more , besides the great straits and miseries which hee hath sustained during the said time . All which is contrary to the law of God and man , and the Liberties of a free Subject , and to the utter undoing of your Petitioner , his Wife and children . May it therfore please this Honourable Assembly to take these pressing grievances of your Petitioner into your considerations , and to afford him such reliefe the rein , as in your grave wisedomes shall seeme consonant to Justice and equity , and to assigne him for Counsell , Mr. Atkins , Mr. Ludbore , Mr. Tomlins , Mr. Gurdon , and Mr. Randall , to assist him in this his complaint , and to order that your Petitioner may take out Gratis such Copies of the said Censures , Warrants and Orders , and other the proceedings in the said severall Courts as shall or may any way concerne this his sad , yet most just complaint , with warrant from this Honourable house , to bring in his witnesse . And your Petitioner as in duty bound , shall ever pray for your prosperities ; IOHN BASTWICKE . 
A17301	----	Grounds of Christian religion laid downe briefly and plainely by way of question and answer / by H.B. Burton, Henry, 1578-1648. 1631 Approx. 55 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A17301 STC 4143 ESTC S734 22330089 ocm 22330089 25382 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17301) Transcribed from: (Early English Books Online ; image set 25382) Images scanned from microfilm: (Early English books, 1475-1640 ; 1773:11) Grounds of Christian religion laid downe briefly and plainely by way of question and answer / by H.B. Burton, Henry, 1578-1648. 46, [2] p. Printed by G.M. for Robert Bird, and are to be sold at his shop at the signe of the Bible in Saint Laurence-lane, London : [1631] Date of imprint suggested by STC (2nd ed.). Signatures: A-C⁸. Imperfect: pages cropped with loss of print and date of imprint. Reproduction of original in the Christ's College (University of Cambridge). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catechisms, English. 2004-06 TCP Assigned for keying and markup 2004-08 Apex CoVantage Keyed and coded from ProQuest page images 2004-09 Judith Siefring Sampled and proofread 2004-09 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion GROVNDS OF CHRISTIAN RELIGION . Laid downe briefly and plainely by way of Question and Answer . By H. B. 1. Pet. 3. 13. Sanctifie the Lord God in your hearts , and be ready alwayes to giue an Answer to euery man that asketh you a reason of the hope that is in you , with meeknesse and feare . LONDON , Printed by G. M. for Robert Bird , and are to be sold at his shop at the signe of the Bible in Saint Laurence-Iane . GROVNDS OF Christian Religion . Quest. WHo made the world Heauen and Earth ? , Answ. God , the Father , Son , and Holy Ghost , thrée persons and one God , Eternall , Omnipotent , inuisible , allsufficient , infinite in his most blessed Essence . Q. How proue you God to be three Persons , and those to be one God in Essence ? A. 1. Ioh. 5. 7. There are thrée that beare record in heauen , the Father , the Word , and the Holy Ghost ; and these thrée are one . Q. Whereof did God make or create the World ? A. Of Nothing . Q. How know you this ? A. By faith grounded on the Word of God. Q. Wherefore did God create all things ? A. For his owne glory , Psal. 19. 1. & Pro. 16. 4. Q. What was the chiefe creature on earth that God made ? A. Man. Q. Whereof did God make man ? A. Of the dust of the earth , breathing into him a liuing reasonable soule immortall . Q. In what state was man made ? A. In the image of God , in righteousnesse without sinne , and in a state of blessednesse . Q. Whereof was the woman made ? A. Of the mans rib , that they might be as one , inseparable , and that * all men might come of one bloud . Q. What couenant made hee with them ? A. A couenant of workes , which while they kept , they should liue happily in an earthly paradise . Q. How did God try their obedience ? A. By forbidding them the eating of a tree , Gen. 2. 17. Q. Did they obserue it ? A. No. Q. How so ? A. Satan in the serpent told them a lie , which they beleeuing fell from God , Q. What became of them then ? A. By sinne they lost God , and happinesse , & became the children of death , corporall , spirituall , eternall , and subiect to all kind of misery in this world , and in hell fire . Q. What is this to vs ? A. It concernes vs neerely : for hereby we are all made guilty of their sinne and punishment . Q. How proue you that ? A. Rom. 5. 12. For both when our first parents receiued the Commandement , and when they brake it , we were all in their loines , so that we sinned and fell in and with them . Secondly , we are conceiued and borne in originall sinne , being of the corrupt séede of Adam . Q. What example haue ye to shew this ? A. A fathers treason against his Prince cuts off all his posterity from the inheritance by mans law . And secondly , a bondslaues children are all borne slaues by Gods law . Such are we by nature . Q. But are we not able to recouer our selues from our fall ? A. There is no meanes left in vs to doe it , for neither haue we will , nor power to doe any good at all ; nor can wee satisfie Gods iustice for the least sinne . Q. Had not Adam free will before his fall , and hath not man the same still ? A. Adam before his fall had frée will , but now he hath quite lost his fréedome of will to any good , and is become the seruant of sinne , * the imaginations of his heart onely euill continually , being dead in trespasses and sinnes . Q. Then our case is most miserable . But is there no helpe for vs ? A. None in the world , but in God alone . Q. What meanes hath God giuen to recouer vs from this vnspeakeable misery ? A. His vnspeakeable mercy and frée loue hath found out the onely all sufficient meanes , euen his owne Sonne whom he hath sent . Q. How is the Sonne of God a means for vs ? A. By taking our nature of Adam into the vnity of his diuine person , and so Iesus Christ God-man became a perfect Sauiour , in dying for our sins , and rising againe for our Iustification . Q. What be the benefits which Christ hath procured vnto vs by his life and death ? A. Twofold ; 1. a fréedome from all * curse spirituall , temporall , and eternall . 2. A full interest in all good things , spirituall , temporall and eternall . Q. Are not all still subiect to death , diseases , and manifold miseries in this life ? A. Yes ; but all that are redéemed by Christ , are fréed from the curse of death , of diseases and miseries , not to be hurt or ouercome by them . Q. How did Christ free vs from the curse ? A. By being made a curse for vs , vndergoing the curse in our steads . Gal. 3. Q. But who are they for whom Christ vnderwent this curse ? A. The elect of God ouer the world in all ages , whom Christ according to his Fathers appointment redeemed . [ Reuel . 5. 9. Ioh. 17. 2. & 10. 15. Luk. 1. 68. Act. 20. 28. Eph. 5. 23. 25 , 26. Psal. 130. 8. Rom. 9. 6 , 7 , 8. Q. What meane you by the elect of God ? A. A certaine number of men , whom God out of his frée loue , fauour and grace did from all eternity choose out of mankind , predestinating them by an vnchangeable purpose and decrée to eternall life and glory . Q. Did not God chuse men out of a foresight of their willingnesse to receiue grace , and of their faith and perseuerance therein ? A. No , in no wise : but he chose vs meerely because he loued vs , & that for his owne sake , to shew the glorious riches of his grace , and he chose vs that we might line , and so bee holy in bringing forth fruit , and that our fruit might remaine . Q. Is Gods election then the foundation and first cause of all our happinesse and saluation . A. Yes surely ; for electing vs freely out of his meere loue , for this very cause he giues vs his Sonne to redeeme vs , to bee the authour and finisher of our faith , and saluation . Q. But how may wee come to know whether we be elected or no ? A. By our being in Christ , and labouring to make our calling and election sure by faith , and a holy life . 2. Pet. 1. 10 , Q. But how come wee to bee in Christ ? A. By beleeuing in him alone for saluation . Q. But are we not to beleeue in God the Father also , and in God the holy Ghost ? A. Yes surely , we beleeue in God y e Father in and by Christ , in God the Sonne by the holy Ghost , all the three persons being ioynt authours and workers of our saluation , wherein they are distinguished onely , not diuided . Q. What is that faith whereby we beleeue in Christ alone , as sent of the Father , and anoynted by the holy Ghost , for our saluation . A. It is a sauing , liuing , iustifying faith , being a speciall worke of the Spirit of Christ , and gift of grace , whereby the heart stedfastly beléeueth in Christs righteousnesse imputed vnto the beléeuer , by which righteousnes of Christ imputed he stands perfectly iustified in Gods sight from all his sins , and so hath an interest to eternall life in and with Christ , as fellow-heirs with him . Q. Why doe you call faith in Christ a sauing faith ? A. To distinguish it from common historicall faith , mentioned Iam. 2. 19. and to shew it to be an instrument of saluation by Christ. Q. Why doe you call it a liuing faith ? A. Because vniting the heart and soule to Christ , there is a communion of spirituall life : as Gal. 2. 20. this faith also working by loue , whereby it is known from a dead faith , as Iam. 2. 17. Q. Why call yee it a iustifying faith ? A. Not that it doth iustifie vs as an act or work , but onely as an instrument , applying Christs righteousnesse to our iustification . Q. How is this faith wrought in the heart ? A. By the Spirit of Christ , and that ordinarily by hearing the word preached . Q. Why call you this faith a gift of grace ? A. Because it is not of our selues , but it is the frée gift of God : as Eph. 2. 8. Phil. 1. 29. Q. How is this faith stedfast ? A. In a twofold regard : first of sure euidence : secondly , of perseuerance . Q. May a beleeuer then be sure of his saluation by faith ? A. Yea hee is , and ought to be so : [ 2. Cor. 13. 5. Q. Doth not a beleeuer often doubt of his saluation ? A. Yes he may , during some strong fit of temptation : yet as the sunne vnder a cloud shineth all the while , though we sée it not : so faith vnder the cloud of temptation beléeueth truely though we féele it not . Q. But may not this faith bee quite extinguished and lost for euer ▪ A. No , not possibly . Q. How so ? A. First , because it is a frée gift of grace , for the gifts and calling of God are without repentance . Secondly , because he that truely beléeueth hath eternall life , and shall not come into condemnation , but is passed from death vnto life . Thirdly , because Christ prayeth that our faith faile not , whose prayer must néeds be effectual . Fourthly , because we are kept by the power of God through faith vnto saluation . Fifthly , from the nature of sauing grace , Ier. 32. 40. and 1. Ioh. 3. 9. Q. Is not this a doctrine of presumption ? A. Nothinglesse ; it being a doctrine of singular comfort to Gods child , to incourage and strengthen him against Satans temptations , and owne infirmities , as knowing that his faith shall not faile ; nor stands it with the nature of a true beléeuer to be carelesse of his saluation , because he is sure of it , sith he knoweth that saluation is not attained , but by the meanes appointed of God , he hath in him an inward principle of grace holding him on towards perfection . Q. But doth faith onely iustifie ? Doe not workes also iustifie ? A. Faith onely iustifieth as an instrument , and that perfectly in Gods sight : works are said to iustifie before men , but not before God : as Rom. 4. 2. Iam. 2. 18. Q. But are not good workes necessary to saluation ? A. Yes , but not as meritorious causes of saluation , but onely as fruits of faith and duties of loue , and they appointed vs to walk in to the kingdome ; being created in Christ Iesus vnto good workes , that we should walk in them , that according to them , not for them , we may freely receiue the recompense of reward . Q. But are not beleeuers altogether freed from the morall Law by Christ , it being that couenant of works made with Adam in Paradise before the fall , do this , and liue ? A. Christ the second Adam , by his exact fulfilling of the Law , and suffering the penalty of our transgressions , hath fréed vs from the rigour and curse of it : but yet he hath left it as a rule of direction for a holy life . Q. How proue you that ? A. By the very manner of giuing the Law in mount Sina , where before the decalogue or ten commandements , the Lord saith , I am the Lord thy God , which haue brought thee out of the land of Egypt , out of the house of bondage : and thereupon inferreth , Thou shalt haue no other Gods before mee , &c. Q. Why ? what is the meaning of those words , I am the Lord thy God , which brought thee out of the land of Egypt , out of the house of bondage ? Q. They are not onely a history , but a mystery , containing a cléere type and figure of our redemption by Christ from our spirituall bondage vnder Satan and sinne . So that that couenant in Sina being rightly and spiritually vnderstodd , was not the first couenant of workes giuen to the first Adam , but it was the very euangelicall , the second Couenant of grace and faith giuen in Christ the second Adam . Q. But the Apostle saith , * The Law is not of faith : how then comes the law to be giuen vnder faith ? A. The law in that place is taken for the first couenant , to wit , of works , which hath no communion with faith belonging to the second couenant . But the Law as it is giuen in mount Sina , the literall veile being remoued , is not deliuered as the first couenant , but as a rule of conuersation to the faithfull vnder the second couenant . Q. But the Apostle calls the giuing of the Law in mount Sina the first couenant , standing in opposition to the second , as Agar to Sara , the bond-woman to the free , Sina to Sion and Ierusalem ? A. The Apostle compares it so only in regard of the literall killing sense , to which the carnall Iew was captinated , and thereby slaine , while not looking vnto Christ the redéemer , that brought them out of the spirituall Egypt and bondage , they sought to be iustified by the workes of the Law , which Saint Paul beates downe in that epistle to the Galatians . But to the beléeuing Iew , the Law was no other , but the swéet yoake , and light burthen of Christ. Q. Shew me then the proper differences between the first Couenant and the second ? A. The opposite differences betwéen the two couenants are these ? First : the first couenant was of mans workes : the second of Gods grace ; and these two are vnreconcileable . Rom. 11. 6. The second : The first couenant was made with Adam , and all his posterity vniuersally : the second onely with Abrahams séed , called the womans séed , Gen. 3. 15. to wit , Christ and all the elect . The third : The first couenant stood vpon mans owne righteousnesse : the second stands vpon anothers righteousnesse , to wit , Christs righteousnes : made ours by imputation . The fourth : The first couenant stood vpon the mutability of mans will , and therefore was quickly broken : but the second stands firme vpon the sure foundation of Gods immutable vnchangeable will , good pleasure , and purpose in himselfe , and so can neuer be broken , called an euerlasting couenant . The fifth : The first was acouenant of iustice without mercy : the second was a couenant of méere mercy . Psal. 89. 28. yet in Christ iustice and mercy met together . Psal. 85. 10. The sixt : The first couenant had no other reward reuealed to the first Adam ( from the earth earthy ) but what was confined to the earthly Paradise : but the secōd hath the kingdome of heauen reuealed in Christ ( the second Adam the Lord from heauen ) and by him purchased and prepared vnto all the elect . So that naturall moralists are here rewarded with outward blessings : so Gods children are here afflicted , but their reward is in heauen . Q. It should seeme then , that the estate we haue in and by Christ , is infinitely better then that which we lost in Adam ? A. Yes certainly , and that in regard of many more priuiledges and prerogatiues , then haue vet béen mentioned : for by this we are partakers of the diuine nature , made one mysticall body of Christ , vnited to him our head , made the adopted Sonnes of God , coheires with Christ , hauing the holy angels appointed for our guardians , which Adam had not , till after the fall he beléeued in Christ. Psal. 91. 11. Heb. 1. 6. 14. Againe we haue in Christ such a kind of sanctification and holinesse , as Adam neuer had ; for Adams righteousnesse was a created righteousnesse , connaturall vnto him : but ours is a righteousnesse and holinesse that fioweth from Christ our head , as beames from that sunne , and as streames from that fountaine , into all his mysticall members ; yea they are the graces of Christ glorified , so as they are of a glorified nature ; as 2. Cor. 3. 18. Rom. 6. 4 , 5. 1. Cor. 15. 45 , 46 , 47 , 48 , 49. Q. How is the couenant of grace sealed vnto vs ? A. By foure seales : first by the seale of the holy Ghost . 2 Cor. 1. 20 , 21 , 22. and Eph. 1. 13. and 4. 30. Secondly , by the seale of faith . Ioh. 3. 33. and 1. Ioh. 5. 10. Thirdly , by the two Sacraments , Baptisme , and the Lords Supper . Q. How proue you the Sacraments to be seales ? A. Rom. 4. 11. Circumcision was a seale of Abrahams faith , and of the Couenant of grace , which God made with him . Q. But doe not the Sacraments of the new Testament differ from those of the old ? A. They differ not in regard of their diuine institution , end and vse , all of them pointing out Christ vnto vs in his death , whereby the Couenant of grace was ratified : onely circumcision , and the Paschall Lambe poynted out Christ to come , and Baptisme and the Lords Supper point him out already come , as the Lambe slaine . Q. What other argument haue you to prooue all the Sacraments , as well those of the Old Testament , as those of the New , to be seales of the Couenant of grace ? A. This : that all of them as types or signes point vnto Christs death , wherein the Couenant is ratified . Q. How may a Sacrament be defined , or what is a Sacrament ? A. A Sacrament is a sacred action of Christs institution , wherein the visible elements sanctisied by the Word , doe not onely signifie and represent to the outward senses , but also instrumentally conney and seale to the faith of the receiuer that holy inuisible grace whereof it is a signe and seale . Q. How proue you this definition of a Sacrament ? And first how proue you a Sacrament to be an action ? A. By these reasons . 1. Because it is no longer a sacrament , then it is in the action . 2. Because the force and efficacy of the sacrament consists in the action rightly performed . Q. How proue you this in the Sacraments ? A. Thus circumcision is an action , the cutting off the foreskin : The slaying and eating of the Passeouer is all in action ; so baptizing an action so of the Lords Supper , the whole celebration of it is action , as consecrating , giuing , receiuing , eating , drinking , al is action . Do this in remembrance of me . Q. What vse make you hereof ? A. Hereby I learne , that that is no sacrament , which is idly gazed vpon , or reserued in a box , or carryed about in solemne pomp , to be adored for Christ , but is very Idol . Q. Why call you the Sacrament an action sacred ? A. In regard of the parties conuersant about the sacrament , who are all sacred . Q. Who are they ? A. The minister of the Gospel : the communicants , & the holy Ghost working in and by them . Q. What is the action of the minister about the sacrament of the Lords Supper ? A. To sanctifie or consecrate the elements by the Word of God & prayer to a sacramentall or holy vse . 2. He is to eate and drinke the Lords Supper . 3. He is to distribute the consecrated bread and wine vnto the people the communicants . Q. What doth the Ministers action in consecrating the elements , and distributing of them to the people , signifie ? A. His consecrating of the elements signifieth Christs consecrating of himselfe for vs ; his distributing of them to euery Communicant signifieth , Christ giueth himselfe to euery true beleeuer . Q. What is the action of the holy Ghost about the Sacrament ? A. To seale inwardly to the beléeuing soule of the communicant , the merits and vertue of Christs death . Q. What is the action of the Communicants in the Lords Supper ? A. Twofold : 1. Outward , with the hand of the body , to take eate , drinke : 2. Inward , with the hand of the soule , to wit faith , to receiue , and spiritually to faéd vpon the body and bloud of Christ. And with these two is ioyned the action of prayer and thanksgiuing in the very act of receiuing . Q. How is the minister sacred or holy ? A. By his ministeriall calling , as he ought also to be holy in his conuersation . Q. What if he be profane in his life ? A. Yet that hinders not , but tha the may administer the Sacrament , sith his calling is holy . Q. How is the Communicant sacred or holy ? A. Not onely by his common calling , as he is a Christian , whereby he hath a right to the outward ordinance : but specially by his holy faith and life , being a liuing member of Christ , by which he hath an interest to Christ himselfe in the ordinances . Q. May none of these three agents , the holy Ghost , the Minister , the Communicants be wanting to make vp the full Sacrament ? A. No sir , The minister may not communicate alone , without the people communicating with him ; and the element is of no efficacy , without the holy Ghost do apply the inward grace , which he doth to euery beléeuer . Q. You say a Sacrament is instituted of Christ : why so ? may not the Church instiuute a Sacrament ? A. No : onely Christ is the authour of a Sacrament : for these reasons : 1. because he is the authour of saluation , and therefore he onely may appoint the meanes , as the Word & Sacraments : secondly , because Christ only can make the Sacraments effectuall by his spirit : thirdly , because his heauenly wisedome knew best how and wherof to institute the sacramentall signes , or elements . Q. But may not the Church dispense with the Sacraments , as by altering of them , by adding or taking away ? A. No , in no case , for it brings that curse , Reuel . 22. 18. 19. Deut. 4. 2. & 12. 32. Pro. 30. 6. Q. May not the cup be taken away in the Lords Supper ? A. No : for it is the communion of the bloud of Christ. Q. Is not the bloud of Christ contained in his body , which is represented vnder the formes of bread ? and is not the cup then superfluous ? A. Neither is Christs body carnally vnder the formes of bread : nor is the bread sufficient alone to represent Christs death , without the cup , which powred out doth represent the shedding of Christs bloud for vs , as the bread broken doth the breaking of his body . And Christs ordinance must in no sort be broken . Q. But doth not the bread & wine , after the words of consecration , cease to be bread and wine , their substance being changed or transubstantiated into the very body and bloud of Christ , nothing but the colour , and sauour of the elements remaining ? A. The bread and wine being consecrated by the word & prayer , receiue a change indéed in regard of their vse , being now sacred , which before were common : but not in regard of their substance , which remaineth one and the same still . Q. But is it not said of the bread , This is my body ? and of the wine , This is my bloud ? And are not Christs words true ? A. Yes , Christs words are true , and because they are true , therefore the substance of the bread is not changed into the substance of Christs body ; and so of the wine . Q. But is not God omnipotent ? Cannot he change the substance of bread into the substance of Christs body ? A. God is omnipotent , and therefore he cannot lye . But such a change must néeds import and imply a lye : for 1. Christs body is in heauen , and therefore cannot be in earth , and in many places at the same instant . 2. Christs body was made of the substance of the Uirgin , and therefore not of the substance of a peece of bread . Q. Why doth Christ say then , This is my body ? A. He saith no otherwise of this Sacrament , then he doth of all the rest , both of the old Testament , and of the New. For so circumcision is called the Couenant , being but a signe and seale of it : as Gen. 17. 10 , 11. The Paschall Lambe is called the Passeouer . Exod. 12. 11. though it were but the sacrifice and memoriall of the Passeouer , v. 27. So baptisme is called regeneration . Tit. 3. 5. though it be but a signe and seale of it . And thus the Sacramentall bread is called Christs body : so that this is the constant language of the holy Ghost in all the sacraments both of the old and new Testament to call the signes by the name of the thing signified , that we might not be deceiued in the meaning of the holy Ghosts words . Q. But are the Sacramentalll elements bare signes ? Doe they not worke grace effectually of themselues ? A. They neither worke grace effectually of themselues , nor are they bare signes : but these signes are called by the name of the thing signified , to signifie that they are meanes ordained of Christ to confirme to the faithfull receiuer the thing signified , not of themselues , but by vertue of Christs institution , where the conditions of faith and repentance be obserued . Q. What then is euery man to doe , before he come to the Lords Table ? A. He must examine himselfe : 1. Cor. 11. 28. Q. Wherein is a man to examine himselfe ? A. In two things : 1. touching his knowledge of the Sacrament : 2. touching his knowledge of himselfe . Q. What is a man to know touching the Sacrament of the Lords Supper ? A. He must be able to discerne the Lords body . 1 Cor. 11. 29. Q. How is that Lords body discerned ? A. By two things : 1. by the outward elements of bread and wine as they are consecrated to an ●oly vse , which must not be receiued as ●●●●mon bread and wine : secondly , by the analogy or proportion which they beare to Christs body . Q. What analogy or proportion do the consecrated bread and wine hold with Christs body and bloud being receiued by the faith of the Communicant ? A. A twofold proportion ; one , in respect of the benefits of Christs body and bloud to euery faithfull receiuer , signified by the benefits which the body receiueth by the bread & wine , the other proportion in respect of the communion of Christs mysticall body signified by the nature of the bread & wine . Q. What be the benefits which the body receiueth by the bread and wine ? A. These : Nourishment , strength , and comfort , bread strengthening , and wine comforting mans heart , and so becomming one with our body . Q. What doe these signifie ? A. That Christs death receiued and applyed by faith in the Sacrament , doth strengthen our faith , and comfort our consciences in the pardon of our sinnes , and so nourisheth vs to eternall life , Christ becomming one mysticall body with vs by faith , liuing in vs. Gal. 2 ▪ 20. Q. What is the other proportion , which the bread and wine doe beare of Christs body ? A. They beare a proportion of the communion of his mysticall body . Q. What call you Christs mysticall body ? A. The whole company of the faithfull elect vnited in one mysticall body of Christ. Q. Wherein stands their communion ? A. In two things : in the vnion of euery true beléeuer to Christ the head : 2. In a communion with the members among themselues , all ioyned to that one Head. Q. How is euery member vnited to Christ the Head ? A. By the holy Ghost , and by a holy faith . 1. Cor. 12. 12 , 13. & Gal. 2. 20. Q. How are all the mysticall members of Christ vnited in a communion together , as of one body ? A. By charity , and by the vnity of the spirit . Eph. 4. 2 , 3 , 4 , 5 , 6. Q. How doth the Sacramentall bread and wine signifie or represent this communion of Christs mysticall members in one body ? A. As one and the same bread is made of many graines , and one and the same mysticall body of Christ is made vp of many members , euen all the faithfull , whereof consists the holy Catholike Church , the Communion of Saints . Q. What vse make you of this knowledge concerning the sacramentall signes ? A. It leades me to the examination of a second knowledge , namely , concerning my selfe , before I come to communicate at the Lords Table ? Q. What are you chiefly to examine concerning your selfe before you come to the Communion ? A. Two things especially : my faith , and my charity . Q. Why these two especially ? A. Because by hauing faith and charity I come to discerne the Lords body , while by faith I am vnited to Christ my Head , and by charity to the mysticall body of Christ , the communion of Saints . Q. How is your faith to be examined ? A. By the nature of sauing faith , and by the fruits of it . Q. You shewed me before the nature of sauing and iustifying faith , which you must examine in your selfe , whether it be truely in you or no , according to that of the Apostle . 2. Cor. 13. 5. Tell me therefore what be the speciall fruits and signes of sauing faith ? A. They are especially two ; to wit , repentance and charity . Q. What is true repentance ? A. It is a godly sorrow : causing repentance vnto saluation not to be repented of . 2. Cor. 7. 10. Q. Why is it called a godly sorrow ? A. Because it is a sorrow for sinne wrought in the heart by Gods Spirit , it being a gift of God. 2. Because this sorrow mourneth more for Gods dishonour , then our owne by-sins , & more for Gods Law broken , then for the punishment deserued . 3. While we giue God the whole glory in the séeking pardon of sinne , taking to our selues the whole shame . 4. While in a sincere purpose and endeauour for amendment we rather chuse to suffer the torments of hell , then afresh to sin against God. Q. How doth godly sorrow differ from worldly ? A. Both in the kind , and in the end of it . Q. How differ they in kind ? A. Worldly sorrow is a carnall and legall re pentance , looking mainely at the punishment of sinne , such was Ahabs and Iudas his repentance , but godly sorrow is euangelicall , looking through the spectacles of faith vpon a father offended by our sinne , but appeased in Christ. Q. How doe godly and worldly sorrow differ in their end ? A. Godly sorrow causeth repentance to saluation , neuer to be repented of : but worldly sorrow causeth death . Q. How is this godly sorrow a fruit of sauing faith ? A. Because a man can neuer sorrow godly , till he beléeue in Christ the redéemer , so as looking on Christ the Sauiour with the eye of faith he therewithall reflects vpon himselfe , as the sinner saued by Christ. Q. What is the second speciall fruit and signe of sauing faith ? A. Charity out of a pure heart , and of a good conscience , and of faith vnfained . 1. Tim. 1. 5. Q. What be the chiefe obiects of true charity ? that is , whom doth true charity chiefly respect ? A. In the first place , our charity respecteth God in Christ , louing him aboue all , for the manifestation of the riches of his glory and grace in electing and redéeming vs : 1. Ioh. 4. 19. 2. Our charitie looks vpon our brethren and fellow-members in Christ , who heare his image , for which sake we loue them as truely and intirely as our owne soules . This charity being the badge of a true beléeuer . 1. Ioh. 2. 14. 16 , 17 , 19. 3. Our charitie reacheth to strangers , yea to our very enemies , to helpe them in extremity , and to pray for their conuersion . And 4. we must haue an intire loue to God-ward , and to his ministers , accounting their féet beautifull , that bring vs the glad tidings of saluation . Q. But many professe loue to God and to the brethren , wherein stands the proofe of our loue ? A. Not in a bare profession : but we must proue it first by our inward seruent affection , as also by the many reall fruits of loue , louing not in word onely , but in déed and in truth . Q. What els are you to examine in your selfe before you come to the Lords Supper ? A. I must stirre vp my heart to a spiritual hunger and thirst after Christ in the Sacrament , because according to this hunger I shall be satisfied with his swéetnes , and shall féelingly finde him a Sauiour of life vnto my soule . Q. How may your spirituall appetite be stirred vp to hunger after Christ in the Sacrament ? A. By finding mine owne emptines , and how wretched I am without Christ , and how blessed in him : this must be by sound repentance and humiliation . Q. What conclusion doe you draw from this duty of examination before the Sacrament ? A. First , hence I learne , that the sacrament is a high mystery , and strong meat , for men of ripe yeares hauing their wits exercised to discerne good and euill . 2. That no ignorant persons , such as cannot giue a reason of their faith , nor of the nature and vse of the Sacrament , may be admitted to the Lords Table . Well , comming thus duly prepared , what are you to doe in the time of Administration ? A. I am to meditate of Christs death , by the things I sée and heare : of the wonderfull loue of God towards me a poore wretched sinner , in that he spared not his Son , but gaue him vp to death for me , that I by beléeuing in him might liue for euer , that as by my body I receiue , eate , and drinke the bread and wine , so by faith I receiue and féed vpon Christ , tasting how swéet the Lord is to my soule : and that I stir vp my heart to be excéeding thankefull for so precious benefits , as Ps. 103. 1. &c Q. What are you to doe after you haue receiued the Sacrament ? A. I must endeauour to walk in the strength of that spiritual meat , as Elias did , vntill I come to the mount of God , the kingdome of heauen , Q. Will receiuing the Lords Supper once in the yeare , or so , sufficiently strengthen a man for his whole life , as baptisme is but once administred ? A. No , the comparison holds not . A science is but once grafted , as we into Christ by baptisme , but must be often nourished as in often hearing of the Word , and often communicating at the Lords Table , for ( saith the Apostle ) as often as ye eat this bread , and drink this cup , ye shew the Lords death till he come : whereby he teacheth vs to frequent the Lords Table vpon all occasions , and constantly to continue the remembrance of his death , that so we may be kept watching , and waiting for that appearing looking for and hasting vnto the comming of the day of God , that we may bee found of him in peace , without spot and blamelesse . Q. What other duty is requisite for a Christian to practise , that he may grow in grace ? A. To call vpon God in all occasions . Q. When must we pray especially ? A. Though we are to pray continunually , yet especially we are to kéepe constant times morning and euening , as Psal. 55. 17. & 92. 2. Q. To whom must we pray ? A. To God alone in the name of Christ : for Christ taught vs to pray , Our Father , &c. Q. May wee not also pray to Saints departed , and to the Angels in heauen ? A. No , in no wise . Q. Why ? A. Because prayer is a diuine worship of God alone . For whom we call vpon by prayer , we beléeue also in him . Rom. 10. 14. But we may not beléeue in Saints and Angels . Q. But may we not make Saints and Angels our Mediators of intercession to God for vs , in the Court of heauen ? A. No : for there is but one Mediatour betwéene God and man , Iesus Christ. 2. Tim. 2. 5. In his name whatsoeuer we aske the Father , he will giue it vs. And Christ alone is our intercessour in heauen . Rom. 8. 24. He is our onely high priest , who hath entred into heauen , now to appeare in the presence of God for vs. Heb. 9. 24. So that none can bee our Mediatour or Intercessour in heauen , but onely our High Priest , which is Christ. Heb. 9. 11 , 12. Q. But may we not be stirred by pictures and images of God , and of Christ , and the like , and so before them pray vnto God ? A. No , in no sort , for this is flatly against the second commandement : Thou shalt not make to thy selfe any grauen image , &c. Q. But may we not pray before them , though we pray not vnto them , but vnto God represented by them ? A. No ▪ for we are forbidden to make any image or picture of God at all ; much lesse are we to worship God in or by it . Deut. 4. 15 , 16. Q. True , God forbad them to make no similitude of him , because they saw no forme of God in the mount ? But may we not make the picture of Christ , and so pray before it , or a crucifixe ? A. No , in no wise ; for to make such a picture , were to make a lie , because a false representation : for first no man now for 16. hundred years almost , euer saw Christs body as he was before his death . And secondly no mortall eye can behold his face in heauen , which passeth the brightnes of the sun . And thirdly , though we had the true picture of his body yet it is not lawfull to pray before it , as hauing no warrant in Scripture for it but against it , as in the second commandement . Q. But may we not pray for our friends departed ? A. No , it is vaine , because all that die goe immediately either to heauen , or to hell . When Dauids child was dead , he ceased praying for it , saying , Wherefore should I fast or pray any longer . And there is no example nor rule in Scripture for praying for men departed , so as it is against our faith in Gods word . Q. But is there not a third and middle place , namely Purgatory , where souls must be purged before they come into heauen , into which no vncleane thing can enter . A. Purgatory is a méere deuice of mans braine to pick fools purses , who must pay swéetly for so many masses for their friends soules . And it is a blasphemous doctrine , destroying the blood of Christ , which alone doth purge euery true beléeuer from all his sins . 1 Ioh. 1. 7. It leaues neither spot , nor wrinkle , nor any such thing , Eph. 5. 27. And for Purgatory it is not so much as once named in all the Scripture , as heauen and hell are . And if purgatory or any materiall fire could purge away sinne , as it neuer can : then Christs blood was spilt needlesly and in vaine . And it is against nature for a materiall fire to work vpon a spirituall substance , as mans soule is . Q. Is faith in Christ then sufficient to carry a man straight to heauen ? A. Yes surely ; for so Christ saith , Ioh. 5. 24. Q. But no man is saued out of the Church : which is then the true Church of Christ visible ? A. That Church whose faith is guided by the onely rule of Gods Word , and hath the due administration of the Sacraments . Q. Cannot that be a true Church of of Christ visible , which denyeth the Scriptures to be the onely rule of faith ? A. It cannot . Because the onely rule to know the true Church by , is the Scripture . Secondly , because humane Traditions being against the Word of God , and yet added to it , as an equal rule of faith , and of equall authority , quite razeth the foundation of faith . Because such Traditions destroy the Scriptures ; and in vaine do such worship to God ; teaching for doctrines the commandements of men , Mar. 7. 7. And will worship separates from Christ. Col. 2. 19 , 23. Q. But is not that a true , yea and the onely true Church of Christ on earth visible , which hath one visible head as the Pope ? A. No. Such is neither the onely true Church , no nor yet a true member of the true Church of Christ visible on earth . Q. Why so ? A. Because such a visible Head must needs be the great Antichrist , who vsurpes that title and office which is proper to Christ alone : for such a one , as the Pope , saith in effect , * I am Christ , because hee takes vpon him all the offices and prerogatiues of Christ ouer his Church . He vsurpes Christs Kingly office , challenging subiection of all men , great and small vnder paine of damnation . Secondly , hee vsurpes Christs propheticall office challenging a freedome from , and an impossibility of erring & a power to determine all matters of faith . Thirdly , the Pope vsurpeth Christs Priestly office , in challēging a plenary power to pardon sinnes , and in setting vp a breaden Christ in the masse to be a propitiatory sacrifice for quick and dead . And thus be is that Antichrist spoken of , 2. Thes. 2. who sheweth himselfe that he is God. Q. What becomes then of that body , which cleaues to such a head ? A. He is so powerfull in all deceiueablenes of vnrighteousnes , and hypocrisie , that those doe perish who trust vnto him , such as are possessed with a strong delusion , to beléeue lies , that they all might be damned who beléeued not the truth , but had pleasure in vnrighteousnesse , 2 Thes. 2. Q. But is not that the onely true Church of Christ visible which only can shew a visible & vninterrupted succession of Bishops sitting in Peters chaire , euer since the Apostles times ? Is not this visibility of succession an infallible mark of the true Church of Christ visible ? A. No surely : for first , for Peters chaire , that 's but made of cunning net work , to inclose and catch the silly fish . And if euer Peter had béene Bishop of Rome , what is Peters chaire without Peters faith and doctrine ? They haue quite destroyed Peters doctrine , 2 Pet. 5. 2. who said , féed the flocke of God , &c. taking the ouer sight of it , not by constraint , but willingly , not for filthy lucre , but of a ready mind , neither as being Lords ouer Gods heritage , but being ensamples to the flocke . But the Pope and his Clergy doe quite contrary . Secondly , visible succession of Bishops is no true mark of a true Church of Christ , vnlesse it can shew a true succession of doctrine from the Apostles writings . For may not errours and heresies créepe vpon the same particular visible Church , and so in time insensibly like a gangrene , eate into the very heart of it , and so leaue it nothing but the very carcasse of a Church , as it hath : done with the Church of Rome ? Thirdly , the succession of Romish Bishops hath had many interruptions , so as the chaire hath béene empty for many yéeres together , the body wanting a head , or els hauing sometimes two , sometimes thrée heads at once , while thrée Popes were at once . Once a woman Pope made the interruption . And so many hereticall Popes , so many Simoniacall , so many exercising diabolicall artes , haue made a fearfull interruption , neuer to be made vp againe . Q. But how can the Protestant Churches proue themselues true Churches , while they cannot shew an vninterrupted line of succession of such and such Doctours , as haue from age to age conueyed the Doctrine of Christ and of his Apostles downe to our very times ? A. This is as friuolous , as it would be a tedious taske . It sufficeth vs , that we can shew our faith to be euidently grounded vpon doctrine of the Apostles , and so we are sure wee succéede them in their doctrine and faith , though perhaps wée cannot punctually and particularly number vp all those Doctours , by whom we haue receiued it from hand to hand . It sufficeth we haue our euidences to sh●w out title and right to our inheritance . Let those that want the euidences of Scripture , which we haue , prooue their pretended title by a long beadrow of personall succession . Blessed be God we haue the Scriptures to prooue our faith and religion by , and we néed séeke no further , though wee could shew how our faith hath béene professed in all ages from the Apostles dayes . Q. If it be so ; how comes it , that the Romish Priests and Iesuites doe so stand vpon succession , and put vs to proue our religion by naming all those Doctours in all ages , who from one to another haue brought our religion home to our doores ? A. This is a méere shift , whereby they gull and beguile silly soules , and so they gaine time in exacting that , which they themselues are neuer able to shew on their part . For they cannot exactly tell the punctuall time , wherein all their errours , and numberlesse ceremonies entred into their Church , nor can they tell the authors of them perfectly , It sufficeth that the enuious man , Satan did sow so many tares in that field , while the husbandmen , drowned in sensualitie , were fast asléepe . Yet all that while , God had his Church , though persecuted here and there by Antichrist and his followers : which Church blessed be God we Protestants in England now a long time haue iniored , and pray and trust we shall enioy to the comming of Iesus Christ. Euen so come Lord Iesus . Amen . FINIS . To my louing and beloued Friends and Neighbours , the Parishioners of S. Matthews Friday street , increase of Grace in the knowledge of Iesus Christ. MOst louing neighbors , though late , yet now at length I present you with a Dedication , small in bulke , but for the substance weighty , being the summe of those doctrines which you haue heard me deliuer in the course of my ministeriall charge ; so as both you may more properly challenge an interest herein then others : and my selfe may more boldly presume of an acceptance at your hands , of whose patience and loue towards my poore ministry I haue had so plentifull proofe . The Preacher saith , The words of the wise are as goads , and as nayles fastened by the masters of assemblies , which are giuen by one shepheard . I therefore haue collected these short notes to be as nayles to fasten the maine doctrines ( which you haue heard , and here may see ) vpon your beleeuing hearts , and as goades , to quicken vp your willing 〈◊〉 affections to the perfecting of holinesse in the feare of God. And because it is the duty of faithfull parents to propagate and conuey the knowledge of Christ vnto their children and families , as Abraham did : I therefore commend these grounds to your Christian care , to the end you may the more easily instruct your families in them , that you with yours being built vpon the rocke of truth , may be established in the beliefe and loue of the same against the windes of errour , and waues of heresie , till you arriue on the hauen of eternal rest , which is in Iesus Christ : which that you may doe , it shall be the daily prayer , and dutifull indeauour of your vnworthy , but faithfull and louing Pastor , Henry Burton . Notes, typically marginal, from the original text Notes for div A17301-e140 Heb. 11. 3 * Act 17. 26. Exo. 21. 4 2 Cor. 3. 5 Phil. 2. 13. Ps. 49. 7. * Gen. 6. Eph. 5. 2. Ioh. 3. 16. Rom. 5. 8. * Gal. 4. 5. Rom. 8. 32 Ioh. 6. 39. Rom 911 Rom. 8. 28 Rom. 8. 29. Deut. 7. 7 , 8. Rom. 8 30 Eph 1. 4. Ioh. 15. 16 Rom. 8. Rom. 11. 29. Ioh. 1 Ioh. 3. ● . & 3. 27. * Gal. 2. 1● . Mat. 11. 30. Gen. 17. 7. Rom. 9. 8. Es. 27. 9. Rom. 11. 27. 1 Cor 11. 2 , 3. Psal , 10. 4. 15. 1 Cor. 16 , 17. Psal. 51. 4. 1 Ioh ● 17 , 18 , Mat. 5. * Mat. ●4 . 5 ▪ 
A30643	----	Jesu-vvorship confuted, or, Certain arguments against bowing at the name Jesus proving it to be idolatrous and superstitious and so utterly unlawful : with objections to the contrary fully answered / by H.B. Burton, Henry, 1578-1648. This text is an enriched version of the TCP digital transcription A30643 of text R4361 in the English Short Title Catalog (Wing B6166). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 15 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30643 Wing B6166 ESTC R4361 13679396 ocm 13679396 101282 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30643) Transcribed from: (Early English Books Online ; image set 101282) Images scanned from microfilm: (Early English books, 1641-1700 ; 839:22) Jesu-vvorship confuted, or, Certain arguments against bowing at the name Jesus proving it to be idolatrous and superstitious and so utterly unlawful : with objections to the contrary fully answered / by H.B. Burton, Henry, 1578-1648. 8 p. Printed for H.G. ..., London : 1660. Written by Henry Burton. Cf. Wing. Reproduction of original in Huntington Library. eng Posture in worship -- Early works to 1800. A30643 R4361 (Wing B6166). civilwar no Jesu-vvorship confuted, or, Certain arguments against bowing at the name Jesus. Proving it to be idolatrous and superstitious, and so utterl Burton, Henry 1660 2796 2 0 0 0 0 0 7 B The rate of 7 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Emma (Leeson) Huber Sampled and proofread 2004-07 Emma (Leeson) Huber Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion Jesu-VVorship CONFUTED , OR , CERTAIN ARGUMENTS Against bowing at the Name JESUS . Proving it to be Idolatrous and Superstitious , and so utterly unlawfull . WITH Objections to the contrary fully Answered . By H. B. ISAIAH 2. 9. The mean man boweth down , and the great man humbleth himself , therefore pardon them not . LONDON : Printed for H. C. in Popes-head-Alley , in the Year 1660. ARGUMENTS AGAINST JESU-WORSHIP , OR , Bowing at the Name JESUS . Argument 1. ALL Idolatry is utterly to be abhorred . But , Adoration or Bowing at the name IESUS is Idolatry . Therefore such adoration is altogether to be abhorred . First , That all idolatry is to be abhorred the Apostle sheweth , 1 Cor. 10. 14. And all men confesse it . Secondly , That adotation at the name , or naming the name JESUS is idolatry , is thus proved : That name that is adored before , or above the name JEHOVAH , is made an Idol , and so the adoration of it is idolatry ; But , adoration at the name JESUS , is to adote that name above the name JEHOVAH . Therefore the name JESUS , so adored , is an idol , and it's adoration is idolatry . The reason of this act is taken from the practice of the IESU-Worshippers , who never use any adoration or signe of reverence when JEHOVAH is named , but only when JESUS is named they give both outward and inward adoration to the name JESUS , but not to the name JEHOVAH : So that they adore the name JeSUS above the name JEHOVAH . If they say their adoration of the name JESUS is not terminated , not bounded in the word or syllables JESUS , but passet● to the person of JESUS . I answer , It is but a frivolous , absurd and rediculous shift which Dr. Fulk on Phil. 2. 10. against the Rhemists , confuteth in the Jesuits , saying ; That this their evasion is too short a Cloak to cover their Idolatry . As also in the case of Image-worship , the Papists use the very same shift ; namely , that their worship rests not in the Image , but passes through it to the thing represented by it . * And the ancient idolatrous Gentiles could plead the same for their worshipping of Images , which the ancient Fathers shewed the vanity of . And again , It is as clear that this IESU-Worship is terminated in the very name JESUS , by the common and singular Worshippers of it , as Image-worship is by ordinary Papists ( at least ) terminated in the very Image , as Augustine ibidem . Quis ( saith he ) adorat , velorat , Who adoreth or prayeth , looking upon an Image , & is not so affected that he thinks he is not heard of it which he prayeth to ; ducit enim saith he , &c. for the similitude of a form , and the apt frame of the members in a Picture or Image , doth draw & carry along with it the weak hearts of mortal men by a kind of base affection ; and so this use of bowing at the name JESUS intimates unto the peoples minds an opinion of some excellency in this name above JEHOVAH . And if they do by this name JESUS worship the person JESUS , yet this teacheth the people a most grosse and impious error , in preferring JESUS before God the Father . And Chrysostom reciting those words of the Apostle , 1 Cor. 8. 2. To us there is but one God the Father , and one Lord Jesus Christ , think not ( saith he ) that one of these names is greater then another in their signification , or more excellent ; and to prefer one before another , argues a contentious disposition , to introduce into the orthodox doctrine , mens own inventions ; yea , its plain ; that they prefer the name JESUS before the person of Christ , seeing when JESUS is named they worship with Cap and Knee , but none at all when Christ is named ; so as they shew hereby , that this their wor●hip appropriated unto , and terminated in the very name and syllables of JESUS , as Bishop Andrews blusheth not to affirm , in his Court Sermon on Phil : 2. 10. Argument 2. A Second Argument proving JESU-worship , or bowing and capping at the name JESUS when it is mentioned or sounded in the ear , to be idolatry , is , If the adoration of the name JESUS when it is painted on a Wall be idolatry , then the adoration of the name when it is heard or pronounced with the mouth , is also idolatry , but the first is true , therefore also the second , namely that the worshipping of the name JESUS when it is heard pronounced with the mouth is idolatry . That the first is true , to wit , that the worshipping of the name JESUS painted on a Wall is idolatry , no good and sound Protestant will deny , for , there is this same reason thereof , as of all other Image-worship , names being a kind of the things they represent or intend . That the second is as true as the first , I prove thus , Because it skils not by which of the sences idolatry is committed , for it may be indifferently and alike committed by all the sences . For example , the Scripture shews idolatry to be committed , somtimes by the sence of tasting , as eating and drinking , 1 Cor. 10. 17. Neither be ye Idolaters as were some of them , as it is written , the people sat down to eat and drink , and rose up to play . Sometimes by the sence of touching , as kissing of Baals mouth , 1 Kings 19. 18. Sometimes by the sence of smelling , as burning of Incense to Idols was idolatry committed , Jer. 11. 12. And as in Julians time offering of incense , and sweet perfumes . Frequently also by the sence of seeing is idolatry committed . And lastly idolatry is made , ( and now adayes no lesse frequently committed by pressing this JESU-worship ) by the sence of hearing , as when the Papists at the very sound of the Bell that goes tinkling before their Breaden-god , or Hoast carried to the sick , or in procession wheresoever they be , or whatsoever they are doing ; though they see nothing , yet they must slap down on their Marrow-bones . Thus by the sence of Hearing their God in the Hoast being presented or conveyed to their minds , they commit idolatry as if it were presented to their eye : And therefore the provincial Synod of Leno in France , resolved ( in the behalf of their Image-worship ) that there was the same reason of adoration , when the Image of Christ is represented to the eye , as when the name JESUS is sounded in the ear , for that which the one insinuates into the mind by the ear , the other insinuates the same by the eye . If therefore it be idolatry to worship the name JESUS written on a Wall , then it is no lesse idolatry to give adoration when it is uttered with the mouth . Argument 3. THat which is not the name above every name , is not to be adored or reverenced above of before other names . But the name JESUS is not the name above every name ; therefore it is not to be reverenced or adored before , or above all other names . The Major is cleer , for that which is honoured above others hath some excellency above others ; either really in it selfe , or else in the opinion of honour . And that the name JESUS is the name above other names , what Divine is so doltish as to imagine it , so bold as to avow it ? Even the JESU-worshippers themselves have been much beaten off from their false glosse of a late devising , and by one of their greatest Patrones hereof , falsely fathered upon all the Fathers , whereas not one of them did ever so interpret that place , Phil. 2. 10. For as they dare not affirm it , so its clear that the Text is clean otherwise interpreted by two other places ; as Isa. 45. 23. & Rom. 14. 10. As they are conferred in the Margents of our Bibles , which ( at least ) are far more ancient and authentick , then any authority which can produce the contrary , whatsoever , as I suppose and believe . Argument 4. A Fourth Argument may be framed thus ; All will-worship , devised , prescribed and imposed by the will , commandements and doctrines of men , whatsoever pretence and specious shew it hath of wisdom or piety , is condemned by the Apostle , and so is damnable for Christians to conform and yeeld unto it . But such is the adoration or worshipping of the name JESUS : I say it is a meer will worship of mans devising , prescribing , and imposing . For proof , Pope Gregory a superstitious Pope ( as all of them write ) and very zealous in setting up new guids of worship , was the first that under a Canon for this Jesu-worship to be used , especially in the Masse , and in the reading of the Gospel . And another Pope John 21. granted indulgence and pardon of sins to all such worshippers of the name JESUS ; such a high esteem have men of these things which themselves have devised , as part of Gods worship , but indeed will-worship , ( as the Crow thinks her own birds fairest ) that they therefore prefer them before Gods Ordinances and Commandements , and will favour and encourage such as conform to them and more severely punish those that out of tendernesse and truth of conscience refuse so to doe . Yea , the Papists have a Holy-day dedicated to the name of Jesu , and Jesu-worshippers have even thrust it into our Kalenders , but in black letters , mourning that it is not in scarlet , as their hope is it wil shortly be , if it can find worshippers enough ! And our Jesu-worshippers confesse that they are bound in conscience to bow at the name JESUS , because the * Church commands it , that is , because men do command it ; Ergo , by their own confession being devised by man , and having no ground in Scripture , it is a will-worship , and so damnable , and surely they condemned in their own consciences . But where I pray doth the Church command this Jesu-worshipping ? in the Canons say they , I deny it , for the Canon sayes , when the Lord Jesus is mentioned due reverence shall be given ; now the Lord Jesus is not the name Jesus , nor the name Jesus , the Lord Jesus , and to confound the name Jesus with the Lord Jesus deserves a hissing , but they are at a Non-plus-ultra ; but if they will force the letter of the Canon to serve their corrupt sence , they are together to be exploded , seeing they fight against a canonical Scripture , the only Canon and right rule of the worship of God . Objections answered . Object . 1. Some say , this adoration is a thing indifferent , therefore it may be used or not used . Answer . If it be a thing indifferent , why is it then so rigidly imposed , as a thing of absolute necessity to be observed ? This destroyes the nature of a thing indifferent , which the Scripture condemneth , this being a will-worship of humane invention . Object : 2. But it is a pious Ceremony and conducing much to the honour of God . Answer . Seem it never so pious and specious to mans carnall fancie , yet being idolatrous ( as hath been proved ) it is but pious idolatry , or idolatrous piety ; and God abhorreth that piety and pretended honour as vain , which is taught by the precepts of men , Matth : 15. 9. Object : 3. But bowing at the name of Jesus is a slighter , a lesser matter then that a man should suffer himself to be deprived of the use of his Ministry for refusal of it . Answer . A mans Ministry is precious indeed , and the calling high and honourable , and to be preferred before all the world ; but it is not so precious as to be valued above a good conscience and the Kingdom of Heaven , but to do the least evil wilfully , for the greatest good , makes damnation just : Nor is the least idolatry or superstitious act to be counted light , for having but an appearance of idolatry , and being of no good report , it ought to be avoided , for the least kind or degree of idolatry being once committed and given way unto , it is an inducement to that which is most grosse , and doth naturally enfeeble a mans spirit , making it lesse able to resist and repulse greater abominations ; and commonly God gives over such to grosser sins of impietyes , who make not conscience of the least , and such as seem but light . It is the saying of a Divine , Qui modicas spernit , paulatim decidit , He that makes light account of small sins falls by little and little , & sins that seem less are so much the more perilous because they are the more easily committed , and securely retained , and lesse carefully repented . As for this Jesu-worship , why should any Minister think it a small matter , when the Imposers themselves set such a penalty upon it , as the losse of a mans Ministry for not conforming to it ? Object : 4. But it is imposed onely for unity and peace sake . Answer . It is no good peace that breaks the peace of a good conscience , and a mans peace with God : That is no good unity , which devides a man from the unity of the Spirit in the bond of peace . Object : 5. But if one Ceremony be yeelded to , we shall then quickly enjoy our Ministry , and the Gospel without any more impositions . Answer . And how know you that ? but suppose it were so , were not your peace bought at too dear a rate ? But , why should any deceive himselfe of so vain a hope , when he sees the contrary before his eyes ? who sees not that those are but the beginnings , and inducements to greater matters , and he that is catcht in the snare is easily brought to yeeld to more hard conditions ? Object : 6. But to yeeld to this world , not be offensive to the people , who generally can digest it well enough , and therefore lesse danger in it . Answer . Though it would not offend the ignorant sort , which are the greatest number , yet it would scandalize and wound the weake brother , grieving his soul to see thee fall , and giving examples to others to follow thee in a way that is not warrantable , but sinfull , For whatsoever is not of faith ( as this is not ) is sin . FINIS . Notes, typically marginal, from the original text Notes for div A30643e-160 Propositi : Assumption . Conclusion . * Agustinie in Ps. 113. Serm. 2. Origen contra celsum : lib : 7. Lactàn : fixtus . Seneca li . 1. Biblioth. 247. & others . Notes for div A30643e-680 * By the Church is meant the Bishops . 
A30640	----	Englands bondage and hope of deliverance a sermon preached before the honourable House of Parliament at St. Margarets in Westminster / by Mr. Henry Burton ... Iune 20, 1641. Burton, Henry, 1578-1648. This text is an enriched version of the TCP digital transcription A30640 of text R5904 in the English Short Title Catalog (Wing B6162). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 48 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30640 Wing B6162 ESTC R5904 12798341 ocm 12798341 94014 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30640) Transcribed from: (Early English Books Online ; image set 94014) Images scanned from microfilm: (Early English books, 1641-1700 ; 256:E174, no 2) Englands bondage and hope of deliverance a sermon preached before the honourable House of Parliament at St. Margarets in Westminster / by Mr. Henry Burton ... Iune 20, 1641. Burton, Henry, 1578-1648. [2], 33 p. [s.n.], London : 1641. Reproduction of original in Thomason Collection, British Library. eng Sermons -- England -- London -- 17th century A30640 R5904 (Wing B6162). civilwar no Englands bondage and hope of deliverance. A sermon preached before the Honourable House of Parliament, at St. Margarets in Westminster. By M Burton, Henry 1641 9813 34 0 0 0 1 0 45 D The rate of 45 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-11 Judith Siefring Sampled and proofread 2004-11 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion ENGLANDS BONDAGE AND Hope of Deliverance . A SERMON Preached before the Honourable House of PARLIAMENT , at St. Margarets in Westminster . BY Mr. HENRY BURTON , late Rector of St. Mathewes Friday-street , in LONDON , Iune 20. 1641. Psalme 53.7 , 8. Oh that the Salvation of Israel were come out of Sion . When God bringeth back the Captivity of his People , Jacob shall reioyce , and Israel shall be glad . LONDON : Printed Anno Domini 1641. Mr. BURTONS SERMON Preached before the Parliament , Iune 20. 1641. OH how my Soule is ravished , as not to begin the opening of my mouth without blessing of God , who hath not onely binn pleased as this very moneth 4 yeares agoe , to cal me to preach in another kind of Pulpit , not far from this place ; but hath also cald me now to speake unto you at this time , in this place , even as it followeth , and is written in Psal. 53.7 , 8. which I beseech you give attention unto , the words of the Text are these . Oh that the salvation of Israel were come out of Sion , Oh that the Lord would deliver his people out of Captivity , Then shall Iacob reioyce , and Israel shall be glad . The last Verse of this Psalme is a Prayer for a Prophesie , and in the maine it is already fulfilled , for it points at Christ , the great Saviour , and by him salvation is already come , and that salvation whereof Jacob reioyces , and Israel is glad , how seasonable therefore will it be for us at this time to speake of this Prophesie , being for the main I say , already fulfilled ; but though for the maine ▪ yet not for the whole . The worke of Salvation is accomplished by Christ , in respect of his death , the merits and efficacy of it , but there remaines still a great part of it ; as unfulfilled to the Church of God , in the severall ages of it , by way of application of the Prophesie ; Gods people have bin subject to Captivity , to bondage in this world , as you shall see hereafter , and therefore it is not in ●ai●e that now I should speake of these words , Oh that the salvation were come unto Israel , &c. Here in this Psalme are observed generally these two parts . The first is that which is contained in the former verses , wherein is set forth unto us the nature , of the Enemies of the Church of God : for in the very front of it , stands the great whor that hardens hearts . They doe not know God , and then it is in the Verses following , that they were full of fowle and wicked conditions and qualities , as you may read all along the Psalme ; they were corrupt , abominable ▪ no good at all in them ; God hunts them out and finds them so ▪ they were back-sliding , they were altogether filthy , they have no knowledge of God , they eat up Gods people as bread , they call not upon God , they incampe against him ; but he dismounts them , & confounds them . And then secondly followes the sequell of this , what it behoves the people of God to doe in this case : incompassed about , and encamped against by so many enemies , even as David here , Oh that the Salvation were come out of Sion : so that I may compare this Psalme to Rebecca'es wombe , that had two Nations in it , here be the Nations of the wicked Esau , and of righteous Iacob , when the Lord shall bring backe the Captivity of his People , Iacob shall rejoyce , &c. In which words observe these two Branches . First the condition of Gods people under affliction , under persecution , under captivity , and bondage ; O that the salvation , that is , O that deliverance , of the children of Israel from Captivity , were come out of Sion . The second is , the condition of Gods people , delivered out of Captivity , and saved by the Lord , and that is , they rejoyce and are glad . For the manner of the speech here in the former part , that I shall insist upon at this time , if the time will give me leave to follow it , which I will contract as much as may be . Oh that the salvation of Israel were come out of Sion . The Hebrew phrase is , who shall give salvation out of Sion ; it is a usuall phrase in scripture , who shal give , that is , Vtinam , I would to God , oh that God would give salvation out of Sion , I shall not need here to open the words much : Salvation , it is deliverance , Deliverance here from Captivity , and Bondage : Sion it was the place of GODS habitation : Of old the Arke was a tipe of Gods presence , a type of Christ , & it was a type of Heaven , our eyes are lifted up towards Heaven , from whence commeth our helpe : Israel the people of God , the people of God that prevailed with him , that prevailed with God , as the Scripture tels us . To come briefly to the point of observation from these words ; they doe import unto us an ardent affection , which broke forth from that holy man David , in wishing the good of the people of God , Oh that the Salvation of Israel were come out of Sion . It is a very patheticall expression , I say of a heart full of fervency , and zeale , and ardent love of the people of God , and from hence this point will arise for our instruction . That it behoveth all the People of God to be thus affected , as David was , to have their heart possessed with an ardent affection , and compassion towards the Church of God , and especially when it lyes under Captivity and Bondage , Affliction and Persecution in the world . This was indeed admirable in David , to see 〈◊〉 an affection in a King , and a Prince , such a great man as he was ; we see at his bringing backe the Ark , he was not disheartned by his wives mocking him , but answered againe , if this be too be vile I will yet be more vile ; this he did in bringing the Arke unto Mount Sion , see Psal. 16 , 2. My goods , or my goodnesse extendeth not unto thee O Lord , but to thy Saints that are on earth , and to the excellent , in whom is all my delight . All Davids delight , it was in the Saints on Earth , upon the Church of God , yea David was so ravished with the love of Gods people , that hee desired no other happinesse then that , that he should enjoy in the people of God , Psal ▪ 106.4 . Remember me O Lord saith hee with the loving kindnesse of thy people : hee desired no other favour of God , but that which he dealt to his people : and so visit me with thy Salvation : to what end would David have a part in Salvation , that I may see thy peoples salvation , and that I may rejoyce in thy inheritance , here was the utmost and highest degree of Davids desire , that hee might bee pertaker of the happinesse of Gods people , that he might rejoyce in their good . And so Moses was so taken with the love of Gods people , that hee forgot himselfe , and S. Paul , Rom. 9.12 . I could wish ▪ saith hee , that I were Anathema from Christ , for my Brethrens sake , and so the Prophet Esay , 59.1 . For Sions sake I will not hold my tongue . and for Ierusalems sake I will not be silent , untill the Righteousnesse thereof breake forth like a morning Lampe : And beloved , this is indeed the naturall affection of the people of God ; it is naturall and proper unto every child of God , thus to bee affected , and ravished with the Church of God : as above all things in the world to wish the good and welfare of it , when it lyes under the waves and billowes of Affliction , as the Apostle saith , we must weepe with them that weepe , rejoyce with them that rejoyce , to be of like affection : and surely beloved we have many motives and reasons to induce us , and incite us to the love of the Church of God , we have besides , the example of the Saints . First the example of God himselfe , the Father , who from everlasting hath so loved the Church , that he did from everlasting , choose it for his owne , Predestinated them to salvation , gave Christ for them , gave him up to death for them , as the Scripture saith , Hee so loved the world that hee gave his onely begotten Son ; that all that believed on him should not perish , but have Life everlasting , hee would not have any of his perish , but all saved , though it cost him the death of his owne sonne , such was his Bowels of Mercy and compassion towards them . Secondly of the Love of Jesus Christ , the sonne of God , though hee was sent of the Father , yet it was his owne good will that he gave his life for the Church , shed his blood for it , when hee put our humaine nature upon him , that he might learne to have compassion on our infirmities , and out of that compassion save us , yea there was so much of that Philanthropos , love of man in Christ , that hee wept over the Jewes , because of the hardnesse of their hearts , because they would not give eare to his word , nor believe in him , hee wept for the destruction comming upon them . Againe in the third place , a third reason may bee taken from the consideration of the Church of God why we should love her , and be well affected to her , when we behold the Church cloathed with the righteousnesse of Christ , shining out in those many battailes of Heaven , and if we consider our relation to the Church of God , in relation to Christ himself , being his members , his spouse , his sister , and every way so beautifull , even so as Christ himselfe is ravished with her love , as yee may read Cant. 4. And so in her Innocence , it is Christ in her selfe , it is none of her owne , but by Christ , the Church of God is made so innocent , that she is without spot or wrinckle , so noble , so excellent , and so glorious , & so highly in favour with God , and with Christ ▪ now to see her lye under bondage and captivity , that she that is freed by Christ , should bee a Captive or a slave , who can but bee affected therewith . Wee doe compassionate those that are great men , especially the high borne , that are in bondage , we pitty the very Lamb that is among Wolves , the Dove among dogs , and the Lilly that is crushed with Thornes , more then all these is the Church of God , a poore Lamb , an innocent Dove , a spotlesse Lilly , when therefore shee is in this case , it should move us to compassion . Again , another reason is taken from our selves , we all desire to be of this Church of God , to be in the very midst of this Assembly of the Church , then beloved wee must bee of the same mind and affection with the Church of God , of the same spirit , to weep for it when occasion serves , and herin stands our happinesse , when we affect the Church of God . Psal. 122 Pray for the Peace of Ierusalem , that is the Church of God , they shall prosper that love her , see how the spirit turnes to those that love her , pray for the Peace of Ierusalem , peace be within thy wals , and prosperity within thy Pallaces : and surely beloved , if the voyce of euery Christian should thus resolve with it selfe , I desire to enjoy no liberty , no mercy of God my selfe , which I do not enjoy in common with the Church of God ▪ this is that makes every blessing to bee indeed a blessing , when we doe injoy it , not alone with our selves in particular , but with the Church , and when such a Land hath bin in Captivity , as here in my Text , when they are restored to their land , and to their liberty , and see the Land rejoyce with them also , what a great Mercy is this of God , and what abundant matter of Joy doth it afford unto those that are thus well affected , that 's the fourth reason . A fifth motive why wee must love the Church of God may be taken from the consideration of the captivity and bondage which here my Text hath relation to . The Psalmist doth rejoyce at the deliverance of the Church of God , because they were in captivity . Captivity ; It takes away a mans heart and whatsoever is good in him , we see what it hath done in other Countries , in Turkie , and many other places , where men lye under Captivity , what slaves are they , and in what miserable cases are they ; Againe , if we consider Captivity in the kinds of it , either of the body or of the soule , or of the conscience , It is a miserable thing , in any of these to be in bondage , indeed we are all by nature borne slaves under the bondage of Sin and Satan , but from this . Christ hath delivered his people , there is also a bondage of cōscience even many times of those people that are the children of Christ , and that is under the servitude of humane inventions , if it be a bondage of the body , it may have a dependancie upon the bondage of the consciēce , when the godly doe refuse to subscribe to mens devises in the worship of God , then they are sent to Captivity of their bodies or else when men doe suffer their goods to be lost for it , either of these kinds of bondage are the worst kinds in the world , how many thousands of christians , since England hath fallen out with God have bin devowred by these lyons , as it is in the Chronicles , when the Children of Israel set up their Idols , then Gods sent lyons amongst them , to devowr them ▪ and destroy them ; when England began to set up humane devises to corrupt the worship , and service of God , God sent lyons amongst us , ( but thanks be to God ) at this time they are obiects of our pitty ; and compassion ; and it hath pleased God to move this honourable assembly to take into their harts the miserable condition of those that were thus captivated , even so when wee see Gods Church in Captivity , it should make us be affected with it , it should make our Bowels earne over them , with a desire of their freedome . And then againe in respect of the deliverance , it is glorious and honourable , as in all times when God delivers his people , he doth it with honour ; so when God delivered his children out of Egypt , it was with honour in the face of all the World : and so Christs delivering us from sin , and from Sathan , how glorious was it , even when he hung on the Crosse , he did on that Crosse by his death triumph over the Divell , and over his Kingdome , by the powring out of his blood , he did work a glorious deliverance , and as a glorious deliverance to the deliverer , so to the delivered ▪ of slaves men were made the servants of God , of bond men , adopted to be his children . Well , in the next place , another reason may be taken from the great punishment , which God inflicts upon those , who are not onely the oppressors , of his people , but the detainers of them that exercise violence over them , we see this in the Egyptians , they not onely kept the children of Israel in bondage , but when God sent a message to them to deliver his people , they put more Captivity upon them , they rais'd their tale of brick well , but you see how God deales with them , he sends frogs to cover Egypt , and they came into the Kings Chambers , and when they were gon away , they filled the Land with stinke , and so GOD sent grasse-hoppers to devoure their fruits , and he smote their first-borne , and yet they would not be satisfied to suffer the people to depart , but when the Israelites were gone , they repented of it , and God overthrowes them in the red sea : if you looke for more Examples then these , perhaps you shall find them nearer hand , neerer home , I am sure we may say there are more Egypts then one , for wee read , Revel. 11. That the two witnesses lay dead in the City , which is spiritually called Egypt , and Sodome , so that there is a spirituall Egypt , as well as a naturall Egypt ; now perhaps wee may find this very Egypt , where ever we finde the oppressors of Gods people , where Gods witnesses and people are persecuted , or holden in contempt , certainely that is a spirituall Egypt : and beloved is this land free ? may we not find a spirituall Egypt amongst us , Frogs , who are they but Jesuits , Priests , and Friers , these spread over the Land , never the like , as in these last dayes : when the frogs were gone , then came locusts and Grasse-hoppers , these crept into the Kings Chambers , in Cities , into all places , spared none , and what say we of catterpillars , who came in Armies into our land , Irish ▪ Catterpillars , and English Catterpillars , that h●ve devoured the fruits of the Land , and the strength thereof : but we must thanke the Worthies of our Kingdome for scattering these . And what say wee then to the darkenesse that was upon Egypt ? is not the like in England ? surely a wonderfull , and a palpable darknesse , when they cannot see at noone day , when they were given over to that hardnesse of heart , and that also in oppressing of GODS People , that to this day they cannot see themselves . So that after so many thousand yeares , we may finde some Egyptians , that farre exceed Pharaoh in hardnesse of heart , for he did confesse his sin , and did deprecate God to pardon it , but our Egyptians can finde no fault with themselves . Againe , what say wee to the primogeniti of the first-borne in Egypt ; after the first-borne of Egypt were slain , the Children of Israell were delivered , David calls them the Chiefe of Egypt . I speake of the chiefest of these Incendiaries , do wee not see them smitten off , in the late Vote against them , and for the destroying of them ; Certainly primogeniti being taken away , we may well hope for a glorious deliverance , upon the Church of God . The Children of God have not yet deliverance , but they shall have it . I will not pursue these men to the red Sea , but surely if they doe not repent , God hath a Sea , a Sea of destruction to swallow them up . Thus we see in respect of the punishment God doth send on the wicked , that doe detaine his people in bondage , we ought to be well affected to the Church of God , and especially when he calls his people to doe justice , and to deliver his people , for when the Egyptians make a violent detaining of Gods people , what can be expected but Plague upon Plague , upon the Egyptians ? But now to speake a word of the last reason , and that is the consideration of the meanes that is here committed unto us , by which it pleaseth God still to deliver his people , and that is by Prayer : oh that some would deliver the people of God , who shall give salvation unto Israel ? here you see was nothing but a bare wish , yet out of a sound heart , compassionate of the Captivity of GODS People ; who shall give deliverance unto GODS People ; This is the time wherein God doth begin to deliver his People , when Gods people begin to cry , and to seeke , then he begins to heare , In the 2 of Exodus , the Lord tels Moses they sighed for their burthens , and in the third chapter saith , I have heard the cryes of the People , and their sighings , here was the first instance that God was pleased to take , to send Moses to deliver his people , when their brickes were doubled , then Moses was , I say , sent to deliver them , so then here is the 7th reason that God is moved to compassionate his people with a Prayer , or a cry : when nothing else will deliver us , prayers and teares will . But againe , when the children of Israel were in Bondage , God sent them another cause of deliverance , when they were brought to the lowest ebbe , to the greatest misery , as you see , Deut. 23.3 . There the Lord saith of his people , that when they shall bee brought low , when all their strength was gone , and there is no hope to prevaile , then hee will deliver them . 2. On the other side , when the enemies of God are advanced to the height , and to the pitch of all their pride , and all their cruelty , then this is a time that doth fore-run their destruction , so God served the Amorites , when their sins were full , they gave way to the people of God to take possession of their lands , and so you may read , Esay 10.10 . where the Lord speakes , upbraiding of Assyria , for oppressing his people , thus he doth argue the case with them , and thereupon their destruction comes , and so when the Babylonian lifted up himselfe above the Throne of God , as high as the star called Lucifer , trampled upon the people of God , and spoyled the Nations : thereupon the Lord threatens the destruction of the Nation , even of that whole Kingdome , and so Ier. 57 My blood be upon the inhabitants of Caldea , shall Israel say , I will deliver them saith God , take vengeance for them , and dry up their Sea . Thus wee see as on the one side , the extremity of Gods people , even a sigh to God , moves him to compassion , so on the other side , the height of pride doth bring upon them destruction . But some may say , wee see that though there were but a few of them that were principall agents in Egypt , yet God brought the ruine on the whole Land , may he not doe the like on this ? God forbid that a faction should bring a Nation to ruine , and here is our comfort yet , that in all the evils this land hath laid under , and under which especially Gods people have groaned a long time , yet the whole land , and the body of it now assembled , have laboured to suppresse them , and laboured for a reformation ; so this is that doth exceedingly comfort us , and secure us ; that however that damnable faction of Egypt hath binne extreame cruel and proud , and passed beyond the bounds and limits of humanity , yet God will spare the Land , and the evils will fall on themselves , that 's our comfort I say . But here is another thing to be considered , and that is a further degree of satisfaction ; for wee must not thinke this enough , Ah I doe wish or desire , like him in the Comedy , that lay stretching on the grasse , in harvest time , wishing that were to worke in Harvest , but this cry is full of efficacy , full of Vigour , It puts it selfe forth by all meanes to seeke for deliverance ; for when God sends deliverance of his people from bondage and Captivity , This wish of theirs stayes not at a Petition , but it puts forth all the Vertue of it , to put in execution and practice , all those meanes God hath offered for the deliverance of it . So that when God doth send deliverance to the Children of Israell , they must use the meanes ; and so we may truely say of Gods people here in England , as soone as they grew sensible of their bondage , when they saw that things were at the worst , they never left sighing , till it fell out , they had obtained that , which was their desire ; I say Gods people here they did not cease ; who would thinke that all these things should come about by the efficacy of the prayers of Gods people , he that heard the sighes of the people in Eggpt , he hath done the like in England , for never such a stocke of prayers was sent to God , as hath been within these few yeres and this hath procured a blessed answer from Heaven ; and indeed this is it which still goes on with you , most noble Senators there is a great stocke of prayers going on for you ; these prayers of GODS people will not faile , go forward still , they will alwaies goe along with you , and whereas formerly many mouths were stopped , many shut up , and even as dead men , the Parliament hath opened their mouthes , they begin to open the mouths of them that were dumbe , to speake for the setting forward of the word of God . It hath opened the prisons ; and in deed as it was in the building of the second Temple at Ierusalem , after the Captivity of Babylon , it was carried up by the Prophesies of Haggi , and of Zachariah , so I may say , and that truly , the now reformation of the Temple , of the Church of GOD and of the deliverance of it from Bondage , and from the Babilonian Captivity , it is mounted up by the Prayers of the People of God , and by the prophesying of his faithfull servants , notwithstanding ( malignity , and enmity of the Enemies of it , that have lab●●●ed to hinder the building of the Temple . And as they were forced to have their Swords in one hand , and their Trowell in th'other . Even so we have seene in our dayes ( that we may see the Parallel between the reedifying of the Temple , and the Church here in England , as it was then in Ierusalem . But blessed be God , though the Swords hath bin tyed to the sides of our people , and though they carryed weapons in their hands , yet there were no 〈◊〉 cut , nor blood spilt ; God is mercifully disposed , to keep us in d●●order , and ranke in this Reformation . So then beloved , J have spoken as briefly ▪ as I could of this point , and of the opening of it , and of the enforcing of it , along to stirre us up to get this affection , this love to Gods Church , not only to cry for it , and to pray for it ; but also to stirre us up to improue all the means , which God hath put into the hands of his people for doing the worke . But now some may say , Are wee yet in bondage , is the Church of God vnder Captivity . Surely there are many thousands , 〈◊〉 cannot bee brought to believe this text , It 〈◊〉 〈◊〉 imagined that wee were under Captiuity ; and therefore they are ready to say , with the Jewes , surely we were never in bondage to any man , & therfore , what need we say , as here in the text , Oh that Salvation of Israell were come out of Sion . I answer , 't is true indeed , a man may bee in bondage and yet not sensible of it , but in that case he is like a sick man not sensible of his disease , being in a most desperate case , whereas when that he that is sick , comes to be sensible of his 〈◊〉 the Physician will give hope of recovery . And therefore in the first place , wee are to enter into examination with our selves , and to consider whether 〈◊〉 be not vnder bondage , or no , and for this in briefe , that I may end with the time , let vs consider whether we were vnder bondage , and what bondage we were vnder , ( if vnder any ) J told you of severall kinds of Bondage , of some of them I shall not speake . Now then if I should speake of the bondage that lyes vpon your estates ▪ euery one would confesse it , if it bee of the bondage of the body , this hath a speciall interest in the outward estate against oppression , or in respect of Conscience , when we would hold them out against Innovations of 〈◊〉 in the matters of humane devises , and if I should speake of the bondage we all lye vnder , in respect of sinne , but from that God will deliuer his people , and indeed this is a generall bondage that lyes vpon the whole Land ▪ vpon all men in generall , and although it be in it's owne nature , the most grievous , the most miserable , and the most desperate and damnable , yet most men are not sensible of it , few consider it , they goe on in this spirituall bondage , living in sinne , and living in lust , as if they were vnder no bondage at all , when in the meane time they are the Captives of Sathan , who leades them in a string , who 〈◊〉 them in a chaine , whosoever lives in any sin he is in the Divels bondage , of this few are free ▪ but I will here speak of another bondage , which I think will be required to speake of at this time , and upon this occasion , and that is the bondage of conscience , which may be called an Ecclesiasticall bondage , a tiranny to the Conscience , an Antichristian Babilonian , Egyptian bondage , which you will all take in a spirituall sence , and I may say of this bondage , it hath beene more EpidemiEpidemicall then that of Sinne , for there are many that are delivered from the bondage of sinne , yet still lie vnder the bondage of humane ordinances in the worship of God , so that we shall doe well to consider , how wee may get deliverance out of this bondage . So that to show what is this bondage of the Conscience , and wherein it doth stand , or what are the signes of it , that Gods people lye under this bondage in this Land , J will give instance thereof in foure particulars . The first , is the bondage of Conscience 〈◊〉 poynt of Liturgy , devised by men , and imposed vpon the Consciences of the Godly . The second , is the Bondage of the Conscience under Ceremonies . The third , is the Bondage of Conscience under Discipline , and the fourth , is the Bondage of the Conscience vnder Governement . First , for the bondage of the Conscience vnder Liturgy , Beloued if you turne to Coloss. 2.20 . you shall find that the spirit of God doth by St. Paul , blast all these seruices , at one breath , invented by men , and imposed of necessity vpon the Conscience in vsing those prayers which the service of God 〈◊〉 Apostle calls all such , Will-worshippers , as you may see Coloss. 2.23 . I would haue you turne to the Chapter and study it well , speaking there of the ordinances of men , which things saith hee , have indeed a shew of wisedome in Will-worship and humility , &c. Though the pretended humility in all these Innovations of men ▪ pretend to be louing and humble , yet all this worship is a will-worship devised by man , and so becomes a snare to Gods people , and 〈◊〉 agayne , this is that our Sauiour Christ expressely condemnes , 〈◊〉 . 15.9 . In vaine doe they worship me , teaching for Doctrine the Traditions of men , it is a vaine worship ; Also , Esay 29. These people draw neere to me with their lips and with their mouthes they honour me , but their heart is farre removed from me ; What is the reason of that ? What 's the ground of all this ; their feare towards me is taught by the precepts of men . Here is the very reason & ground why the service devised by men is abhominable before God , and is nothing but meere Hypocrisie , when men draw neere him with their lip● ▪ and their hearts are farre from him ; Many men would teach how to serve God , and prescribe rules for the service of God , & so to impose this yoke upon Gods people , they would sit in Gods Chaire , and doe in this as if the Servant should teach his Master , what to doe . God did not doe it , nor Christ did not doe it , but Man will doe it ; By which it may appeare that it is Hypocrisie , and a vaine worship ; This is one bondage under which the Land hath suffered , and for which we have cause to cry with the Prophet , Oh that the Salvation of Israel were come out of Sy●n , oh that there were a deliverance of Go●● people , from this bondage . The second is bondage under Ceremonies , they be also branded , Coll. 2.8 . Beware lest any man spoyle you through Philosophy and vaine deceit , after the Tradition of men , after the rudiments of the world , and not after Christ ; And so afterwards touch not , taste not , handle not , the new devises of men , set up in the service of God , it spoyles men , when they doe bind them to humane Ordinances , it is a leading of them captive , wherefore in the 10. ver. he shewes , it is the vacuating of Christ ; 〈◊〉 you allied to Christ , how comes it that you are subject to humane Ceremonies , that you live under humane Ordinances ; this shewes you have no part in Christ , so long as you are subject to humane Ordinances : For Christs death hath abolished all Ordinances of the Law ; which were of Gods ordaining , much more the Ordinances of men in the worship of God ; To set up these things , and to let the conscience lye under bondage , this is a great Captivity ; Christs death hath made void all these ; This is another bondage , and we cry concerning this , Oh that the Salvation of Israel were come out of Sion , when God turneth the Captivity of his people from this , Jacob shall rejoyce , and Israel shall be glad . The third is a Bondage under Discipline , here the Discipline is brought under one man , one man hath the Discipline of the whole Church . The Archbishop in his Province . The Bishop in his Diocesse . This is condemned flatly and expressely in the Scripture , That the power of Discipline it is not lest to one man , but indeed to the whole Congregation , Math. 18.17 . First , see it in Christ , if thy Brother offend thee ▪ first admonish him thy selfe in private , if none of this will doe tell it the Church , that is the Congregation . The Apostle makes it plaine , 1 Cor. 2.6 . Here is the infliction of punishment , he was put out of the Congregation for incest ; Here was a punishment inflicted , by many ; who are they ? The whole Congregation ; for the Congregation had a vote in this businesse , of executing of censure upon such an offender ; So we may see this is meant of the Church , 1 Cor. 1. To the Church which is at Corinth , that is , the Congregation ; you see it more plainly , 1 Cor. 5.4 . In the name of the ●ord Jesus Christ when you come together , you that is the Congregation . So then the Discipline that is executed by the will of one man sitting in the Court and admitting of whom hee will , and shutting out whom hee will , receiving whom hee will , and rejecting whom hee will , absolving whom hee will , and excommunicating whom hee will , sending to Heaven whom hee will , and to Hell whom hee will , is not warranted by Scripture , Diothrepes who was one of the first Practitioners in this kind , of this Sect ; was thrust out of the Church of God , for taking on him such an Office . Jn the last place , the fourth bondage under which the Land hath suffered , is the Bondage of the Hierarchy , that is the fall of the spirituall Government , and beloved it cannot be better paralell'd , then to the Hierarchy of Antichrist , Jt is a limbe of him ; he exalts himselfe above all that is called God , in all matters of Religion , hee must governe the conscience , nay they must learne men in their Faith , Psal. 149. where it is there , Praise God for the Conquest he hath given the Church over her Enemies , they will have it , Praise God for the power he hath given the Church over the consciences of men ; what a● high presumption is this , that any man should put in such an expression into the holy Bible ; yea we find , that the Articles of our Religion hath bin some of them altered , as in the 20. Article , where ( meaning the Prelats ) the Church say they , hath authority to ordaine rites and Ceremonies , and hath authority in matters of Faith . They would get that which Christ never left to them , and never any before Antichrist , such as love the preheminence ; Diotrephes he was he that loved the Prehemi●●●●ie , that is , he loved the Prelacy , in St. Johns time , and under St. Iohns nose ; and thus we see another bondage vnder which the people of this Land hath suffered , and when we are deliuered from this , Jacob shall rejoyce , and Jsraell shall be glad . But since the Reformation , we could not be freed from this bondage , and delivered , now wee may cry , Salvation is come to Jsraell , whereof Jacob rejoyceth . Beloved , J must crave pardon , J speake the word of God , and therefore you must pardon me , if J use those termes which are fitting to expresse it . Well , now we have taken a short view of the severall branches , as it were , of the linkes of the chaine , wherein we were held in bondage . Now , in a word that J may conclude , turning my selfe to the worthies of our Israel , let me desire your patience in a word for confirmation , who must doe it ; what must be done for the freeing of the Gospell of God , first who , who but those whom God hath called , who but the noble house of Parliament , and those that have interest in this great businesses ; they must doe it , who but they : and therefore wee must pray that God would put it into your hea●●s , most noble Senators : That God would enflame your hearts with the love of the Church , with the love of Christ , and of his Kingdome , and zeale of his glory , and that no one man may usurpe , and sit upon the Throne of Christ , and that you would free the people of God , from this bondage , wherein they have been so long holden . Secondly , what we must doe ; 〈◊〉 knocke off the Bolts and Shackels of the godly . Set them 〈◊〉 liberty , and cast off those Shackels , wherein the people of God hath beene so holden ; and when this is done , ( may some say ) shall wee take away the Government ; What! shall wee have no Government : Surely , most Noble Senators , give mee leave to present unto you a notable example , worthy of all your imitations , even from this very Jsland of ours ; It is recorded in Stories , that this Island was the first Province , that ever received the faith of Christ , an honour to England , and God grant that wee may walke worthy of his honour ; and maintaine it , and vindicate it ; Now in Hollinshed you shall find , that when the Faith of Christ was first received in this Province , it was preached by Ioseph of Arimathea ; But now what ordering was there of the Church here in England ? Hereupon King Lucius taking Counsell for this , did not as Ieroboam , set up his owne devises ; but he sent to the Bishop of Rome , for to desire him to send him a patterne or modell of such Government , which hee thought fit to bee set up in the Church of God ; The Bishop of Rome sent him this answer ; as appeareth by the Letter at large : You have received the Gospell of Christ , you have set up the Gospell of Christ , goe to the word of Christ , for Christ hath left the two Volumes of the Scripture , the Old and the New Testament , out of which you , and your Counsell may take a Rule , not onely for the Government of the Church , but of your whole lives , This was the briefe summe of his answer , to that King Lucius and thereby wee may see , that at that time , the Church of Rome was in her Infancy , for even the Bishop of Rome did acknowledge the word of God , the Scripture , to containe a Rule for all things done in the Church of God , for Government and Discipline , and what ever else in the service of God . So then beloved , we may stand upon good reason , who is this Law-giver of the Church of God , who is the Law-giver under the New Testament , is it not hee that is the Law-giver under the Old , what did Christ there , did hee not set up a forme of Government , and service as hee pleased , that hee might make the Oeconomie of that Mosaicall service agreeable to those times . He hath now abolished all those Rites of the Old Testament ; This Christ did so exactly , that there was not so much as the Pin of the Tabernacle left for us . So then for the patterne of Christ in the New Testament left for us , wee must goe by that which Christ hath set up in his word , and what is the summe of it , the very summe of the service of God , is that which Christ saith in the 4. Iob. The time was that you worshipped in Ierusalem , and in this Mountaine ; but the time shall come that they that worship God , shall worship him in Spirit , and in Truth ; Christ hath tyed the Church to no Ceremony , to shew , that all our service and worship of God , it must be in Spirit and Truth , it must not be in shadowes and types , in imitation of the Jewes in their Leviticall services , but it must be in spirit and truth : But here some will say , and J remember that one hath in a written Booke called the Relation of a conference , betweene him and Fisher ? The Bishop of Canterbury I meane ) pleading for Ceremonies , if there be to few saith he ; they will leave the Service of God naked ; Naked , why beloved are we to dispute or discerne the service of God , which Christ hath left without any command from him , T is true beloved , t is naked , and it is in Spirit and truth when it is naked , & when it is in its owne naked truth , Adam and Euah were never more glorious then in their naked innocency , when they put on fig-leaues to cover them , it was onely a badge of their shame , so it is in this respect . The Church of God is the spouse of Christ , the spouse of Christ must not put on a Babilonish garment , lest she be taken for a whore , it is a shame for a spouse , to be in a whores garment ; she must be ruled by her husband ; and therefore we must not goe about to paint the service of God with our colours , nor with the colour of our devotion ; ye fairest face by nature if painted , the beauty will be quickly eaten out , the painting , decking , adorning , & colouring ye complexion of the service of God , with mans devises ; it disfigures the faire , and beautifull face of Gods service , and makes it seeme like a hag in the eyes of God , and indeed there is nothing did destroy religion more then when men began to set up service of God , of their owne devising ; Thus did the Popes from time to time from age to age , bring in that masse of Superstition and Idolatrous service ; So that it is rather the service of man , or rather the service of the divell , now you must know beloved , that Jesus Christ , thtt is our Lawgiver , that is our Prophet , he knew what was to be done in matters of worship , who is the onely King over our Consciences ▪ as well as our high Priest to sacrifice for us , and to make attonement for us , we must hearken unto him , for he hath done all exactly , he hath beene as exact a Lawgiver in the new Testament as in the old , will you aske then what service he hath left , he hath taught us to pray in the Church of God , to preach the word of God , he hath taught us to expound the Scripture to old men and yong , and for to spend their time in the Church of God , he taught Ministers , not onely to Preach , but also to pray ; we must give our selves to prayer , and the word , that is prayer , and Preaching . But some will say , hath he left no other discipline in the Church , no forme of Praier , nor Litturgy , where shall we get Ministers to supply all the parishes in England , men that are able to pray and able to Preach . T is true , we are in a miserable condition , many of our good Ministers have beene sent away , and many scandalous Ministers put in their places : The Universities have beene corrupted exceedingly , and Schooles corrupted , bad men put in , and good men put out ; therefore what is to be done in this case ; why the Lord strenghten this Parliament ; the Lord strenghten them to worke a Reformation ; which though it cannot be done suddenly , for the Vniversities must first be purged , schooles of learning purged , good governors set up , that there may be a nursery of good Ministers , that so in the end the Church of God may be furnished with able Ministers able to pray , and able to Preach ; and in the meane time what is to be done . Surely if there be a toleration of the booke of Common Prayer which is a weakning to the people , dulling their Spirits , wearying the Minister , making him unable to goe on in his Preaching , exhausting of their Spirits , &c. yet bind it not upon those Ministers , that are able to pray , and able to Preach . To conclude all in one word , with this earnest desire and Petition unto you , the worthies of our Parliament , that for the better setting up of the Religion of Jesus Christ , and the true worship of God , you would seperate the uncleane from the cleane , by casting out those things that are offensive ; That you would cleanse Churches of all their abhominations , not onely of what hath been set up of late , but also of former times ; As all Images , and Crucifixes : and also Organs , let them be silent , brought in by Antichrist in imitation of the Jewish Organs , shall Organs be blowing in the Tēple , when the Spirit should be taken up in the service of God ; give mee leave to use my owne President when I was in prison , I found more comfort , in singing one Psalme with my single voice , then ever I did in all those Psalmes upon my Jnstrument formerly : J say the Spirit of God had the heart of it ; which is taken away by mingling it with any Instrument : and certainly Christ left no Musick unto the word of God , onely that of the heart , and to sing Psalmes ? So Paul and Silas in the prison , they sung a Psalme which brake open the Prison doores . So our Saviour himselfe left the same example in singing of Psalmes ; wherein the Spirit of man is taken up , and not distracted by the sences of the body . And beloved J beseech you give me leave to exhort you , that there may be no Monuments of Superstition , and Jdolatry , that are set up in our times , that have bin the objects of Jdolatry , that is all crosses in high-wayes , and I beseech you that for an example you would begin with the golden Jdoll in Cheap-side , that hath been an occasion for many Papists to commit spirituall Fornication ; J remember in a former Parliament , there was a Committee sent to view the Crosse , with a purpose to take it down , I beseech you doe the like , and cast downe all those abhominations , that there may be nothing left as an abhomination to the Land in the Lords sight : you are the worthies , and you must doe it . J draw to an end , and desire to put you in mind , though J know you are not forgetfull of that noble Protestation , that you have made for your selves , the Protestation is against all Popery , and Popish Innovations , Popish Jnnovations , what are they , not onely those that have crept in of later times , by the presumption of busie-bodies ; but those that have bin in the Church of God , ever since the Apostles , whatsoever any man hath set up in the Church of GOD since the Apostles , that are in the sight of God , Idolatrous , and against ye Scripture ; that is Popish Innovations . J beseech you when you cleare the Currents of Gods service , set up Christ in his Throne , give him the honour of being our King ; let us live under his subjection ; That we may rejoyce in the truth of God , and Beloved , your Protestation is not made as thornes under a pot , to give a crack and away , or like a Bee without a sting ; or a Leaden dagger in a golden sheath , having a show , and yet is nothing ; let not the order for banishing of Iesuites and for the disarming of the Papists , passe without execution ; pray God ●here are ●ot more come in since , I beseech you that ●ll these may incite you , to put in execution those good Lawes , and good Orders of this Parliament ; & ●hat which was protested against all Popery , and Popish Innovations ; not to defend any forme of worship or service , or government , as in the Declaration , so then as you may not defend them , ( God forbid ) so you would cast them out , in generall , J beceech you make one law for all ? That if any Minister shall doe any thing in the Church of God , which he is not able to prove out of the Scripture ; if he preach otherwise , If he use any manner of Ceremony , administer the Sacrament , which he cannot prove , make a law , that they may be punished ; there are a great many Ministers , that are not resolved what to do , they would keepe their Ceremonies still , and they will wait for what the Parliament will doe , you may set up what Religion you please they will be of your religion still . There are many Ministers that are of this mind ; that have related the same before you , and as one saith , The Bishops they are all for the Pope , and the Ceremonies ; but beloved I hope wee shall have good Lawes made ▪ for the punishing of all abuses , and to breake off all the yokes from the necks of Gods people ; labour to throw all offensive things out of the Church of GOD . Thus have I done , pray you pardon mee if J have Transgressed . In the meane time let 's call to God for a Blessing , on that which hath beene spoken , &c. FINIS . Notes, typically marginal, from the original text Notes for div A30640e-200 Obj. Answ. Obj. Ans. 
A30644	----	A most godly sermon preached at St. Albons in Woodstreet on Sunday last being the 10 of October, 1641 : shewing the necessity of selfe-denyall and humiliation by prayer and fasting before the Lord in regard of the present plague we now lye under : which God in his good time remove from amongst us / by ... Henry Burton. Burton, Henry, 1578-1648. This text is an enriched version of the TCP digital transcription A30644 of text R18459 in the English Short Title Catalog (Wing B6168). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 15 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30644 Wing B6168 ESTC R18459 12872087 ocm 12872087 94800 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30644) Transcribed from: (Early English Books Online ; image set 94800) Images scanned from microfilm: (Early English books, 1641-1700 ; 255:E172, no 36) A most godly sermon preached at St. Albons in Woodstreet on Sunday last being the 10 of October, 1641 : shewing the necessity of selfe-denyall and humiliation by prayer and fasting before the Lord in regard of the present plague we now lye under : which God in his good time remove from amongst us / by ... Henry Burton. Burton, Henry, 1578-1648. [8] p. Printed by B. Alsop, London : 1641. Port. on t.p. Reproduction of original in Thomason Collection, British Library. eng Self-denial -- Sermons. Fasts and feasts -- England -- Sermons. Plague -- England -- Sermons. A30644 R18459 (Wing B6168). civilwar no A most godly sermon: preached at St. Albons in Woodstreet on Sunday last, being the 10. of October, 1641. Shewing the necessity of selfe-den Burton, Henry 1641 2714 8 0 0 0 0 0 29 C The rate of 29 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-11 Jonathan Blaney Sampled and proofread 2004-11 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A most Godly SERMON : Preached at St. Albons in Woodstreet on Sunday last , being the 10. of October , 1641. Shewing the necessity of Selfe-denyall and Humiliation , by Prayer and Fasting before the Lord ; in regard of the present Plague we now lye under . Which God , in his good time , remove from amongst us . By that faithfull Minister , and Witnesse of Iesus Christ , M. Henry Burton . LONDON , Printed by B. Alsop , MDCXLI . A GODLY SERMON , Luke 9.23 . Let him deny himselfe . DOCT. I. THE first Lesson is the A. B. C. that CHRIST teacheth us in his Schoole , is this , For a man to deny himselfe , and so is it also the highest taske that is set to any . These words were spoken to them all , a great many professed Christ , and thronged upon him . Therfore Christ taught them a lesson , that most of them never thought of . If any one will follow me , let him deny himselfe . The Condition is , let him deny himselfe , the terms are selfe-denyall . Selfe-deniall consisteth , 1. In denying our selves in all good things . 2. In all evill Things . 1. In all good things , Selfe-denyall ought to be in all good things . 1. Internall . 2. Externall . Internall as the understanding , will , and affection . So in morall Habits , as Temperance , Fortitude , Wisedome , &c. 3. In labour of knowledge , even of such as are gotten by study . 2. Selfe-denyall ought to be in Externall good things . 1. In matters of duty . 2. In Objects . 1. Jn matters of duty , that is toward God , where is discovered a main duty between true exercise of Piety , and Counterfeit , Those are true , which are set down in Scripture , and none else ; for God will be served of himselfe , he commandeth not as man prescript . 2 Here appears the vainnesse of that duty which is prescribed of men . Those of men may be knowne like trees by their fruits . That of humane invention , set upon the Conscience , those who maintain it , cannot but confesse the superstition which they maintaine . The next thing , is the duty we owe to our Neighbor , as of charity , of equity , of mercy : when we have done all that is commanded , we must confesse we are unprofitable Servants . Here is selfe-denyall ▪ yet there may be duties of Piety , where there is a want hereof , as 1. Cor. 13.3 . There may bee seeming charity , yet fals . There may be a giving up of the body to be burned , yet want of charity ; because not proceeding from Faith . Even in these workes a Christian must deny himselfe . Vse 1. To condemn all Popish Charity , and many which they call good works , instead of denying themselvs in those works , they deny Christ ; for in those works , they say they deserve the Kingdome of Heaven . For there is salvation in none other but in Christ Iesus onely . Vse 2. To condemn another sort of carnall profane men that build their salvation on common duties , works of morality ; who say that they doe all men right ( though perhaps they are compelled so to doe ) this overthrowes the Doctrine of Christ , this is not to deny themselves , but to deny Christ . Vse 3. To put a difference between true charity and false , some men are naturally given to be upright , to doe Justice , to deale upright . This is not to deny ones selfe , to build in these ; for this is not of Grace : for workes of Grace humble a man . This may be a tryall of our grace ; if they be of grace , thou wilt deny thy selfe in them . In the next place , we are to consider of certaine objects , of a threefold relation . 1. A Naturall . 2. A Civill . 3. A sensitive Relation . Doct. 2. ANd first a Naturall Relation , as to Father , Mother , wife , Children , kindred , &c. we must deny our selves in all relation , where th●y stand in opposition unto Christ , for proofe hereof . Luke 14.26 . If father , mother , wife , children , &c. call us to stand in opposition to Christ , In that respe●t we must hate them . Mat. 10.35 . No marvell then if the world cry out of Christ , and call him a seditious Person . For a man to hate his Parents , as he is a Father ; but to deny obodience to his father , so farre as he is hinder'd from comming to Christ . A noteable Example is in Deutr. 13.6 . The Sonne must not conceale the Father , if he seeke to bring him to Idolatry . We must not acknowledge Father and Mother in bidding us to do that which Christ forbiddeth . Mat. 23.9 . So there is a noteable Psalm . Deutr. 33.9 . This denyall brought a blessing upon them , and it is a Type of the Gospell . For every true Beleever is a Priest , and must not in that respect looke upon outward Relation , in competition with Christ : but deny our selves in those things , which otherwise we are bound to love by the Law of Nature . Trample upon thy Father , cast off thy wife and children , saith a Father , if they seeke to draw thee from Christ . Vse . To condemne the Papist who hang all their Faith and Religion on their Ancestors ; because they liv'd and dy'd in this Religion : this is to set up the Parents against Christ . Vse 2. To reprove too many Papists in this Land , that doe propagate their Children ▪ and Childrens Children in that Religion . Many amongst us , that send their Children to Monasteries in Rome , to make them bondslaves in darknesse for ever . God be thanked we have good Lawes , & I hope we shall have them increased by the happy Parliament ; but happy were it , if there were good Magistrates to put those Lawes in practice . Vse 3. For Parents that professe Religion . When the spirit of Christ toucheth the heart , then they see the true way whose heart is so touched . Yet how many Parents cannot endure that their children doe outstrip their Parents in purity , even for this they abhorre their own children , and sometime dispossesse them ; and cannot endure them : this is lamentable : Kings in their own Thrones , are not above Christ , much lesse Parents in their Families . If God come into their Families , into the hearts of their children ; shall Parents lift their hands up against Christ to abhorre and hate their own children , because of this ? The body is received from the Parents , but the soule from God ; Parents may instruct their children , but not to keepe them from Christ . Vse 4. For Children that have received a greater measure of light from Christ , then the Parents they must be modest and humble , & beare their reproches patiently for Christ : but if the Parents will keep them from Christ , we must hate & deny our Parents : but in the mean time to be patient to convince them , and ( if possible ) to perswade them 5. To perswade these children , that they follow this light , and not let their Parents , nor any friend in the world draw them from Christ . The 2. Relation is civill , Doct. A Christian must deny himself in all civill Relation , if Princes or States make Lawes against the Law of Christ , against his Religion , & his pure Ordinances , threatning punishment to those that will not observe them . Herein a true Christian must deny himselfe , both in matter of terrour , and in matter of favour . 1. In matter of terrour , whatsoever is threatned against a man , Mat. 10.28 . a Christian may say , I am lower then all the terrours of the world can hurt me . We should deny our selves with Paul , and be reday , not onely to be bound , but to dye for Christ . Theodorus ( an Heathen man ) was told , that he should rot above ground , I care not ( saith he ) it is all one to me , to rot above , or under ground . Thus a Christian should resolve against all feares , and terrour whatsoever , for Christ . So for matter of favour , as Polyc Carpus had great promotion promised in the time of persecution , answered , I have served Christ , saith he , fourty and he hath alwayes bin a good Master to me , and I will not deny him now , this is selfe-denyall . How many have bin overcome with these things for want of selfe-deniall . Those that are compelled to Popery and Popish wayes , are not Christs followers , but the followers of Antichrist . Obj. Some may say , what need we to have such a Doctrine , as this of selfe-denyall , in respect of civill Relation to be taught as now ? Ans. God be thanked , it is true , the storme is over of this oppressing : yet this Doctrine may be very usefull for this very season , we are in the expectation of a true Reformation , and in the very Reformation , selfe-denyall is to be used . 2. If some by Reformation be reformed , and not others , will they be quiet ? No , the nearer we come to Christ , the more we must looke for persecution , 2 Tim. 3.12 . Let us not looke for a true powerfull Reformation of Religion without persecution . 3. The next thing is the consideration of such things as are . Doct. 3. THe sensitive part of man , which hath 3 Heads , Pleasure , Profit , Honour , these 3 must be deny'd ; they were in great esteeme amongst the Heathen , these 3 were all represented to Eve , in the forbidden fruit , Gen. 3.6 . and it tooke such an impression then , that every mothers child of us , have the print of it remaining upon us . I heard a story of a fish in Garn●sie , when I was there , by some of the best there , that there is a fish in those sands , that being stuck by the Fisher-man , her young , if she hath any in her belly , are all wounded in the very same place . This is a direct Emblem of Man-kind , 1 Iohn 2.16 . and with these 3 weapons the Divell assailed Christ , tempting him , Luke . 4. beginning , these are often in Scripture together , Phil. 3. Do●● . 4. A Christian must deny himselfe in pleasure and delight , even the delights of meate and drink , and lawfull recreation , which are in themselves lawfull meat & drink in a continuall moderation , keeping himselfe from excesse , and sometime in a totall abstinence for a time . 1. To avoid excesse at all times , Luke 21.14 . Many Reasons there are , why we should deny our selves in the immoderate use of the Creature . 1. It is an Enemy to the soule , a Enemy to all Christian duties , 1. Pet. 2.11 . 2. They doe hinder us in the Christian race . 1. Cor. 9.2 ▪ When a soule is over-charged , he is more fit to lye downe then to run . 3. It brings many evils upon a state , Luke 20. Swilling in drink brought a deluge . So in Lots time ▪ Sodome and Gomorrah did eat and drink , and swill , till fire came downe from Heaven , and burnt them all to Ashes , Psal. 76. 4. It brings a man in the way to hell . Luke 16. Dives there , he was so full that he forgot poore Lazarus , and now he must pinch for it in Hell-flames , burning in torments for ever . A Christian may have great occasion of mirth : but then we must have most care of all . As the wise man saith , when thou commest to a full Table , if thou hast an appetite , put a knife to thy throat . This duty is requisite for all true Christians . 1. Sometime we should wholly abstain from the Creature : as for the removeall of some calamity we ly under , or to prevent a calamity comming upon us , or to procure a blessing to be fitter for some good duties Examples wee have many . 2 Sam. 12. and Ionah 3. Ezra 8. so 1 Cor. 7. Fasting keepes the spirit of Prayer awake . Vse . Here is an heavy charge that lyeth upon many Professors , it is to be wished , that the whole Kingdome were not to be blamed in this , like the Children of Israel . Isay. 22.3 . cramming themselves with a desperate saying , let us eat and drink , for tomorrow we must dye . Is this a time of eating and drinking . &c. when the Plague is so hot amongst us ? Is this a time to be so desperate ? It is true , perhaps tomorrow we shall dye , but is this a time to drink and swill , and feast : no it is rather a time to deny our selves ; for wee may be shut up in our houses before tomorrow night , and perhaps dye tomorrow , and be swept away with the Plague : is this a time to gorge our selves with eating and drinking ? what issue may we expect from hence : we had indeed a day of Thanksgiving , but we had need , that the next day should have bin a day of Humiliation ; for then was the Plague amongst us . Indeed , when the motion of humiliation was made , one in the City ( & that of great note too ) made answer , that Winter was comming on , and then the Plague would be stayed . Object . We have had many dayes of Humiliation , both publick , and private . Answ. Those that doe so , doe well , Ezek. 9.4 . If they doe it in sincerity . Many that doe it in their private Families shall have a blessing on them . But let not this content us , that others doe it ; but let us all , each in our Families , humble our selves by Fasting and Prayer , every Parish , and every Family . I hope this is not against the Law , I am sure it is not against Gods Law , to have such meetings . The Lord stirre up the hearts of all those whom it doth concerne to call for Fasting and Prayer , in these evill times . FINIS . 
A17292	----	A brief answer to a late Treatise of the Sabbath day digested dialogue-wise between two divines, A. and B. Burton, Henry, 1578-1648. 1635 Approx. 81 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A17292 STC 4137.7 ESTC S4551 23480061 ocm 23480061 26702 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17292) Transcribed from: (Early English Books Online ; image set 26702) Images scanned from microfilm: (Early English books, 1475-1640 ; 1829:14) A brief answer to a late Treatise of the Sabbath day digested dialogue-wise between two divines, A. and B. Burton, Henry, 1578-1648. 32 p. J.F. Stam, [Amsterdam : 1635?] Caption title. Attributed to Burton by STC (2nd ed.). Dated at end: Octob. 2. 1635. Imprint suggested by STC (2nd ed.). Signatures: A-D⁴. Reproduction of original in the Peterborough Cathedral. Library. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng White, Francis, 1564?-1638. -- Treatise of the Sabbath-day. Sabbath -- Early works to 1800. 2004-05 TCP Assigned for keying and markup 2004-05 Apex CoVantage Keyed and coded from ProQuest page images 2004-06 Judith Siefring Sampled and proofread 2004-06 Judith Siefring Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A brief ANSWER to a late Treatise OF THE SABBATH DAY . Digested Dialogue-wise between two Divines , A. and B. A. BRother ▪ you are happily mett ? B. And you Brother also . A. I would I might spend an houre or two with you in private conference , in a point wherein I have of late been not a little perplexed . B. Why , what is the matter , Brother ? A. Have you not seene a late Treatise of the Sabbath Day , pubished by an eminent Antistes in this Church ? B. Yes : I have both seene , and perused it . A. I pray you what thinke you of it ? B. I thinke it is a very dangerous Booke . A. What meane you by that ? B. I 〈…〉 to the Author , if it were well examined before 〈…〉 . A. How so , I pray you ? B. Because it overthrowes the doctrine of the Church of England in the point of the Sabbath . A. Pardon mee ; that seemes to mee impossible . B. VVhy ? A. Because hee sayth expresly in the very title page of his booke , that it contayneth A Defence of the Orthodox all Doctrine of the Church of England , against Sabbatarian novelty . And therefore I am confident , hee will looke to make that good . B. But be not too confident , you know the Proverbe , Fronti rara fides . The fowlest causes may have the fairest pretences . A. That is true you say . But yet I cannot be perswaded , that so great a Personage , would so farre overshoot , as to give that advantage to those , whom hee makes his adversaries . Nay you know his Booke is dedicated to the Archbishop of Canterbury ; by whose direction , and that according to his sacred Majesties command , hee was set upon this worke , both for the preventing of mischief , ( as himself sayth in his Epistle dedicatory to the sayd Archbishop ) and to settle the Kings good subjects , who have long time been distracted about Sabbatarian questions . Now if hee mayntaine not , but ( as you say ) overthrow the doctrine of the Church of England , hee will have small thanks from his sacred Majestie for his paines , who is the Defender of the Faith of the Church of England , and hath often solemnely protested , and that in his publike * Declarations in print , that hee will never suffer therein the least innovation . And what thanks then can hee expect from the Archbishop , trow you ? And in stead of preventing , hee will pull on greater mischiefs ; and in stead of setling the Kings good subjects , hee will fill their minds with greater distractions . And therefore , Brother , in so saying , you lay a heavy charge upon him . It s dangerous so to charge a person of that dignity , and esteeme in the world . Take heed therefore what you say . You know also that hee is a great Scholar , deeply learned , a reverend Father of the Church so as his judgment is taken almost for an Oracle . And you know also what is sayd in a late Booke , allowed by authority , that the holy Fathers in God the Bishops , are to be guides in Divinity unto the whole Clergy of inferior order , so as all Priests are to submit unto their Godly iudgements in all matters pertayning unto Religion . And the reason is given , because the Fathers of the Church now and alwayes , doe in the great mystery of Godlinesse comprehend many things , which the common people doe not , yea also some things , which Ministers of the inferior order doe not apprehend . So as it is expected of those holy Prelates , that wee must lay our hand on our mouth , when they speake , and be altogether regulated by their profound Dictates . B. I remember well the booke . And I cannot but wonder , that those passages were not expunged , with many others , when the booke was called in , and then the second time published . You know wee live in a learned age , and wee deny the Popes infallibility , or that it can convey it self , as from the head , and so confine it self within the veines of the bodie of the Prelacy ; or that a Rotchet can conferre this grace ex opere operato . And beleeve mee , Brother , when wee see such a Papall spirit begin to perke up in this our Church , is it not high time , trow you , to looke about us ? Shall wee stumble at noone day , and in this Meridian of the Gospell close up our eyes , and become the sworne vasalls of blind obedience ? No , no. In this case therefore were Goliah himself the Champion , I would , by Gods grace try a fall with him . A. Brother , such a resolution had need have a good ground to stand upon . And being a matter of such moment , it requires our best zeale and strength , especially to vindicate the doctrine of our reverend Mother the Church of England , which wee have sucked from her purer breasts . Nor onely so , but to vindicate her name from reproach . For if it be so , as you have sayd , that the doctrine of our Church is by that booke overthrowne : then consequently ( as I conceive ) shee must deeply suffer , and be wounded through the sides of those , whom hee so often in his booke brandeth with the odious name of Novell Sabbatarians . B. Brother , you conceite a right . For in truth , all those calumnious and odious termes , which hee gives to those , whose opinions ( except Brabournes onely ) hee impugneth in his Treatise ; as , venimous serpents , noysome Tares , pestilent weeds , and uncleane beasts ( termes to be abhorred of all true Christians ) and in a word , Novell Sabbatarians : they all result upon our deare Mother , the Church of England . For who are the most of those , or rather all , whom hee thus stigmatizeth ? Are they not , or were they not in their time , the true bred children of the Church of England , all unanimously professing and maintayning her Orthodox doctrines ? Can therefore the mother be free , when her pious sonnes are so traduced and reproached , and that for defending those very doctrines , which by her meanes they sucked from the breasts of both the Testaments ? A. That must needs follow , I confesse . Now then I pray you , satisfy my earnest desire in this , by declaring how hee overthrowes the doctrine of the Church of England in this point of the Sabbath . B. I will make it most cleare unto you . Now the doctrine of the Church of England concerning the Sabbath , is most clearely and fully set forth in the Booke of Homilies ; which Booke the 35 Article ( to which all wee Ministers doe subscribe ) doth commend , as contayning a Godly and whole some doctrine , and necessary for these times ; and therefore judged to be read in Churches by the Ministers diligently , and distinctly , that they may be understanded of the people . Now the Homilie of the time and place of prayer , part . 1. sheweth , that our Lords Day is grounded upon the fourth Commandement in the Decalogue ; in these words : Whatsoever is found in the Commandement , appertaining to the Law of nature , as a thing most Godly , most just , and needfull for the setting forth of Gods glory , it ought to be retained and kept of all good Christian people . And therefore by this Commandement , wee ought to have a time , as one day in the weeke , wherein wee ought to rest , yea from our lawfull and needfull workes . For like as it appeareth by this Commandement , that no man in the six dayes ought to be slothfull or idle , but diligently to labour in that state , wherein God hath set him : even so God hath given expresse charge to all men , that upon the Sabbath Day , which is now our Sunday , they should cease from all weekly and worke day labour , to the intent , that like as God himself wrought six dayes , and rested the seventh , and blessed and sanctified it , and consecrated it to quietnes , and rest from labour : Even so Gods obedient people should use the Sunday holily , and rest from their common and dayly businesse , and also give themselves wholly to heavenly exercises of Gods true Religion and service . So that God doth not onely command the observation of this holy day , but also by his owne example doth stirre and provoke us to the diligent keeping of the same . Good naturall children will not onely become obedient to the Commandement of their Parents , but also have a diligent eye to their doeings , and gladlie follow the same . So if wee will be the children of our heavenly Father , wee must be carefull to keep the Christian Sabbath Day , which is the Sunday , not onely for that it is Gods expresse Commandement , but also to declare our selves to be loving children , in following the example of our gratious Lord and Father . So the Homily . And againe , as followeth : Thus it may plainlie appeare , that Gods will and Commandement was to have a solemne time , and standing day in the weeke , wherein the people should come together , and have in remembrance his wonderfull benefits , and to render him thanks for them , as appertaineth to loving , kind , and obedient people . This example and Commandement of God , the Godly Christian people began to follow immediately after the Ascension of our Lord Christ , &c. So the Homily , and much more . VVhence wee plainely observe these conclusions : 1. That all Christians ought and are bound in conscience of the fourth Commandement to keep the Lords Day holily . 2. That by the force of the fourth Commandement , one day in 7. is perpetually to be kept holy . 3. That the keeping of the Lords Day is grounded upon , and commanded in the fourth Commandement , and so is not of humane institution . 4. That the Lords Day is and may be called our Christian Sabbath day , therefore it is not Iewish to call it so . 5. That this day is wholly to be spent in holy rest , and dueties of sanctification , and therefore no part of it to be spent in vaine pleasures , and profane pastimes . Now the Author of the Treatise doth overthrow all these conclusions , as is to be seene throughout his booke . A. I pray you shew some instances hereof . B. Pag. 23. his words are , This position ( to wit , that the fourth Commandement is properly and perpetually morall , and is for quality and obligation , equall to the other nine Commandements , ) ( which for many yeares hath raigned in Pamphlets , Pulpits , and Conventicles , and is entertained as an Oracle by all such as either openly professe , or doe leane towards the Disciplinarian Faction ) is destitute of truth . These are his words . VVhich comparing with the words of the Homily of our Church already cited , are found quite contrary . For the Homily sayth , that the fourth Commandement is a Law of nature , and ought to be retained and kept of all good Christians ; in as much as it commands one day of the weeke for rest ; and God hath given an expresse charge to all men , that the Sabbath Day , which is our Sunday , should be spent wholly in heavenly exercises of Gods true Religion and service . So as this man doth most unjustly condemne all those Godly Preachers , that have for so many yeares maintayned the expresse doctrine of our Church in their writings and Sermons ; and so hee flatly condemneth our Church , and her doctrine of the Sabbath ; wherein shee is more cleare and sound , then any Churches in the world . And long may this doctrine still florish amongst us , maugre all the malicious opposers thereof , who are so bold as to affirme , that it is destitute of truth . A. I assure you , I begin now to suspect the man ; that hee hath not dealt uprightly in the cause . B. Nay it is past all suspition ; for his words are so expresse , that they can admit of no favorable interpretation , but that they condemne the cleare Doctrine of our Church , touching the perpetuall morality of the fourth Commandement , for one day in the weeke , and so our Lords Day , or Sunday , the first day of the weeke , our Christian Sabbath day , which God hath given expresse charge to all men to keep holy . A. I confesse the words of the Homily are most cleare , without all ambiguity , or obscurity . But yet the Author seemes to acknowledge some morality naturall to be in the fourth Commandement . For pag. 135. hee sayth , Our resting from labour in respect of the generall , is grounded upon the Law of nature , or the equity of the fourth Commandement . B. This is nothing to the purpose , to acquit him from being an adversary to the expresse doctrine of our Church . Dolosus versatur in universalibus ( it was the speech of King Iames. ) The naturall morality of the fourth Commandement , is not in generall , to imply some individuum vagum , some certaine uncertaine indefinite time for Gods worship : For the Commandement is expresse for a certaine day in the weeke , for the Sabbath day ; Remember the Sabbath day to sanctify it . It sayth not , Remember to set apart and allow some time for the service of God ; but it determines the time , and day ; least otherwise being left undetermined , man should forget God and himself , and allow no time or day at all for Gods service ; or if hee did , God should be beholden to him for it . But it is a Law of nature , that every Lord and Master should have the power in himself , to appoint , not onely the kind of service , but the time when it should be performed of his servants . As Alexander d'Ales sayth , upon the fourth Commandement , The time of this rest it is not in mans power to determine , but Gods. Againe , the adversary acknowledgeth an equity in the fourth Commandement . VVhat equity , if as it bound the ancient people of God to one day in the weeke , it doe not also bind the Christian people to keep one day in the wee●●nd if it be the equity of the fourth Commandement , to prescribe one day in seaven : then they are very unjust , that deny the keeping of the Lords day to be grounded upon the equity of the fourth Commandement . It were well , if they would stand to equity . But this doth our adversary fly from : For hee sayth in the next words , The particular forme , and circumstances of resting , are prescribed unto us by the precepts of the Church . Our spirituall actions , according to that which is maine and substantiall in them , are taught by the Euangelicall Law. Their modification and limitation , in respect of rituall and externall forme ; and in regard of place , duration , gesture , habit ; and other externall circumstances , are prescribed by the Law of the Church . So hee . Thus you see , how hee limits the prescription of circumstances , ( which comprehend time , place , persons ) and namely , Duration , when , and how long God shall be served , unto the prescription of the Law of the Church : which hee expresseth more fully , pag. 270. saying , It was in the free election of the Church , to appoint what day , or dayes , or times , shee thought good , or found convenient for Religious dueties ; for the Euangelicall Law hath not determined any certaine day , or time ; and those actions or circumstances , which are not determined by Divine precept , are permitted to the liberty and authority of the Church , to be determined and appointed . So hee . But cleare it is , that the Church of England disclameth all such power , but ascribes all authority of prescribing a time and day of holy rest unto the Lord of the Sabbath , who hath expressed his will and pleasure herein in his Law of the fourth Commandement ; as our Homily sayth . A. But the Homily seemes to favour his opinion , saying , that Godly Christian people began to chuse them a standing day of the weeke , &c. And therefore it seemes to be at the Churches choyce . B. Our choyce doth not necessarily imply a power of institution . Wee are sayd to chuse life , and truth , before death and errour : are wee therefore the authors of them ? Againe , our choyce herein is according to Gods Commandement . Thirdly , the Homily sayth expresly , that those Godly Christian people , did in their choyce follow the example and Commandement of God. Now what example had they , but Christs rising and resting on that day , after the example of Gods resting the seventh day ? And for Commandement , they had both the fourth Commandement , and an Apostolicall precept , 1. Cor. 16. and that place in the Revelation , appropriating this day as holy to the Lord , and so ratified by God himself . And who were they which taught those Godly Christian people , to keepe this day ? viz. the Apostles . And therefore wee must put a vast difference betweene the unerring Apostles , and the succeeding Churches , so as the Homily is cleare against him . A. But see , this seemes to me the maine knott of the whole controversy , namely about the designation of the particular and speciall time , consecrated to Gods worship , whither it be comprehended and prescribed in the fourth Commandement , or depends upon the determination of the Church . The Adversary confesseth a naturall equity in the fourth Commandement , that some time is to be set apart for the service of God , but indeputate , and left at large to the liberty of the Church to determine and limit the speciall time , when , and how long ; what portion and proportion is to be allowed . Now although you have a little touched upon this point already : yet considering it is the maine hindge of the whole matter in question , and the maine ground , whereon the whole waight of the controversy relyeth : I pray you a little more fully to elucidate this point , and the rather ( not onely for the settling of my judgement ) but for the clearing of our Homily from all false interpretations , which the Adversary might make for the eluding of those things , which you have observed out of it . B. Your motion is very opportune , and no lesse important . For the Adversary doth the more easily play fast and loose in the myst of his generalities , while , though hee cannot , or dare not for shame utterly deny the morality of the fourth Commandement , ( which all Divines doe hold ) yet hee denies any particular , speciall , determinate time to be commanded or limited therein ; but will have that wholly put and placed in the power of the Church . It will be requisite therefore to stoppe this hole , that hee may not have the least evasion , but by the cords of strong reasons , be bound and forced to confesse , that either the fourth Commandement doth prescribe and determine a sett , certain , fixed proportion of time . consecrated by God himself unto his solemne and sacred worship : or els , that it commaunds to us Christians no certain time or day at all , and so the morality of it ( if ever it had any ) is quite abolished , and no other Law or Commandement now binds us , but the precept or practise of the Church . This is the very summe and upshot of the matter . A. Sir , I conceive and apprehend it to be so . B. Now I shall proove , and make it evident , that the fourth Commandement either prescribes a certain proportion of time , and a fixed day consecrate to God , and in that very respect is perpetually morall , binding us Christians to the same proportion : or els , if it determine no sett proportion of time , but leaves it at large to the Church to proportionate , whither longer , or shorter ; then there remaines no such obligatory equity in the fourth Commandement , as to bind the Church to appoint and allow such or such a proportion of time ; but that if this time , which the Church appointeth , be either one day in 20 , or 40 , or 100 , or one day in the yeare , or so , or but one peece of a day in such a revolution of time , and not one whole or intyre day , much lesse one whole day in every seven ; the Church in this sinneth not , as being not guilty of the breach of the fourth Commandement , which bindeth us Christians to no certain proportion of time , as the Adversary himself would have it , but in this respect is now abrogated . His words are : * The fourth Commandement , in respect of any one definite and speciall day of every weeke , was not simplie and perpetuallie morall , but positive and temporary onely . Which assertion of his , as it is directly , and in terminis , contrary to the doctrine of our Homily fore-alledged , which sayth : By this Commandement ( the fourth ) wee ought to have a time , as one day in the weeke , &c. and this appartaineth to the Law of nature , as a thing most Godly , most just and needfull for the setting forth of Gods glorie , and therefore ought to be retained and kept of all good Christian people . So the Homily . No , sayth D. Whi● one day in the weeke was but positive and temporary onely ; and therefore not appartaining to the Law of nature , as a thing most Godly , most just , and needfull for the setting forth of Gods glory , and so ought not in that respect to be retained and kept of all good Christian people . But wee will not presse him downe with the bare authority of our Church , without showing the grounds and reasons , whereupon it is grounded . Now first observe wee the words of the Commandement , Remember the Sabbath day , to keep it holy : which words ( sayth the learnest Zanchie ) are the very morall substance of the fourth Commandement . The Lord sayth not , Remember to sanctify some convenient , and sufficient time , as the Church shall thinke fit . The Commandement prescribeth a certain and sett time , yea a day , the Sabbath day , one day in the weeke , which is the Sabbath day . Againe it teacheth us what day in the weeke the Sabbath day is , to wit , the Sabbath day of the Lord thy God : that day in the weeke , wherein the Lord our God resteth , must be our Sabbath day . So that as the Commandement prescribes unto us a weekely Sabbath day to be sanctified : so Gods Precedent and example points out unto us , what or which day in the weeke wee must rest on , to sanctify it . And this is not onely the naturall equity ( which the adversary in generall confesseth ) but the very naturall Law and substance of the fourth Commandement , to prescribe a set solemne day in the weeke to be sanctified , and not to leave it in the power of man , or of the Church to appoint what time they please . The reasons are these : 1. because the Commandement expresly limiteth one set day in the weeke , being the Sabbath day of the Lord our God , as hath bene sayd . Now the Commandement prescribing a set and fixed day in the weeke : what humain power shall dare to alter it into an indefinite time ( call it what you will , convenient , or sufficient ) to be appointed at the pleasure of man ? This is with the Papists to commit high sacriledge , in altering the property of Gods Commandements . For upon this ground , of a generall equity , they have bene bold to suppresse the second Commandement , saying , it is comprised in the first . As they have robd the people of the cup in the Sacrament , saying , the blood is contained in the body , under the formes of bread . So our adversary , imagining a generall ( I wot not what ) equity in the fourth Commandement , of some certain uncertain time for Gods publicke worship , doth thereby destroy the very property of the Commandement , which expresly prescribeth the Sabbath day in every weeke . A second reason , why it is not left in the power of the Church to prescribe what time men please , is , because as it is Gods prerogative , as a Maister , to appoint his owne worship and service , so the time , wherein hee will be served . This God himself commandeth in the fourth Commandement . Now as the King will not take it well , that any meddle with his prerogative , and arrogate that to himself , which is the Kings right : so God is justly offended , when men presume to assume to themselves that power , which is proper and peculiar to God alone . If any will take upon him to coyne money , by counterfeting the Kings stampe and name : his act is treason : how then shall they escape , if presume to coyne what time they please for Gods solemne worship , though they set the counterfeit stampe of God upon it . Now the Sabbath day is of the Lords owne making and stamping , and therefore called the Lords day . A third reason , why it is not left in mans power to institute the solemne day of Gods worship , his Sabbath day , or to appoint him what proportion of time they please , is , because an indefinite time must either bind to all moments of time , as a debt , when the day of payment is not expresly dated , is liable to payment every moment ; or els it binds to no time at all . For if the Law of God bind us not to an expresse determinate time , or day , consecrate to his service : then the not allowing of him a set time , or day , is no sinne at all . For what Gods Law commaunds not , therein man is not bound . And where no Law is of a set time or day , there is no transgression , if a set time , or day be not observed . So as , by this reason , if the Law of the fourth Commandement prescribe no set sacred time , or day for Rest and sanctification , it is a meere nullity . For , to say there is a naturall equity in it for some sufficient and convenient time , and yet no man can define what this sufficient and convenient time is , nay all the wits and heads in the world put together , are not able to determine it : is , as to say , there is a world in the moone , consisting of Land and Sea , and inhabitants , because there are some black spots in it ; which yet is not a more lunaticke opinion , then that is presumptuous and absurd . Hath not the profane world found by wofull experience , & that of late dayes , within these two yeares last past , wherein men have taken a liberty to profane and pollute , but a part of the Lords day : that this is a most horrible sinne ? And a sinne it cannot be , but as a breach of one of Gods holy Commandements . For where there is no Law , there is no transgression . The profanation ( I say ) of the Lords day is clearely shewed to be an horrible presumptuous sinne , and in speciall a bold breach of the fourth Commandement , by those many markable judgements of God , which have fearefully fallen upon fearelesse Sabbath breakers , and that ( I say ) within these two yeares last past , the like whereof cannot be paralleld in all the Histories of all the Centuries since the Apostles times . Which alone ( if men were not altogether possessed with the spirit of stupidity , and of a croced conscience ) were sufficient to teach their dull wits , that the fourth Commandement is still in force , commaunding the Sabbath day to be sanctified , the profanation whereof wee see so terribly punished by divine revenge . A point also , which our Homily hath noted , which were sufficient to admonish the adversary of his presumptuous oppositions thereunto . A. Sir , you have abundantly satisfied me in this point , and I suppose every rationall man , and true bred-sonne of the Church of England . And surely I wonder so learned a man should commit so fowle an errour , as not to search better into the Doctrine of our Church , so clearely expressed in the Homily . B. You need not wonder at it ; wee have all knowne him to doe as great a matter as that . For was not his hand to the Approbation of a Booke in print ( though afterwards called in by Soveraigne Authority ) which contaynes and maintayns many sundry Tenents , both Pelagian and Popish , flatt against the cleare Doctrines of our Church ; and whereby hee hath as yet made no publike recantation , to remoove the scandall from the Church of England , and to satisfy so high an offence given ? Yea in stead of Recantation , I my self have heard him in open Court speake against both Iustification ; that a man might be justified to day , and damned to morrow ; and against Election of some to eternall life ; and against the sanctification of the Sabbath , saying , I say , there is no sanctification of the Sabbath , but Rest , Rest onely . And therefore cease to wonder , that this man should be so feareles , either privily to undermine , or apertly to oppugne the expresse doctrines of our Church . A. Yet I cannot but wonder , how hee dare be so bold , and upon what grounds hee should thus impune beare himself . B. The grounds I examine not , as pertayning to those that are more judicious , and in highest place over the Church , but the fact cannot be dissembled . A. But perhaps hee will say , this is your private interpretation of the Homily ; and of a sort of factions Sabbatarian Novellists . But what instances can you bring of any , that were eminent in this Church for learning and parts , and not any way inclined to the Disciplinarian Faction , that concurre with you in the same judgement and understanding of the doctrine of our Church , layd downe in the Homily ? B. First , the words of the Homily ( as you have heard , and as every one may plainely see ) are so expresse , cleare , and full , that they cannot possibly admit of the least ambiguity . And for instances , I could give many . I will content my self with two witnesses , enough to establish the matter . VVhat say you to the learned Hooker , and to the learned Dr. Andrewes ? were these any way inclined unto the Disciplinarian Faction ? or were they novell Sabbatarians ? A. No surely ; I thinke D. VVh . himself will not say so of them , but will admit them for very competent witnesses in this cause , as without all exception . B. First then for Mr. Hooker : Hee in his fift booke of Ecclesiasticall Policy , Sect. 70. hath these words : If it be demanded , whether wee observe these times ( to wit , holy dayes ) as being thereunto bound by force of Divine Law , or els by the onely positive Ordinances of the Church : I answer to this , that the very Law of nature it self , which all men confesse to be Gods Law , requireth in generall no lesse the sanctification of times , then of places , persons , and things unto Gods honor . For which cause it hath pleased him heretofore as of the rest , so of time likewise to exact some parts by way of perpetuall homage , never to be dispensed withall , nor remitted ; againe , to require some other parts of time , with as strict exaction , but for lesse continuance , and of the rest which were left arbitrary , to accept what the Church shall in due consideration consecrate voluntarily unto like Religious uses . Of the first kind amongst the Iewes , was the Sabbath day : Of the second , those Feasts which are appointed to the Law of Moses ; the Feast of Dedication invented by the Church , standeth in the number of the last kind . The Morall Law requiring therefore a seventh part throughout the age of the whole world to be that way imployed , although with us the day be changed , in regard of a new revolution begun by our Saviour Christ , yet the same proportion of time continueth , which was before , because in reference to the benefit of Creation , and now much more , of Renovation thereunto added by him , which was Prince of the world to come , wee are bound to account the sanctification of one day in seven , a duety which Gods immutable Law doth exact for ever . So hee there . VVhere you see , how in terminis hee agreeth and jumpeth with the expresse doctrine of our Church in the Homily , touching the perpetuall morality of the fourth Commandement , Wee are bound ( sayth hee ) to account the sanctification of one day in seven ( which before hee sayth is now the Lords day ) a duety which Gods immutable Law doth exact for ever . The second instance is the late Reverend and learned B. of VVinkc . who in his speech in the Starre-chamber , ( which with other of his workes hath been by the great diligence and care of the now Archbishop of Cant. published in print ) confuting Trasks opinion about the Iewes Sabbath , hath these words : It hath ever been the Churches doctrine , that Christ made an end of all Sabbaths , by his Sabbath in the grave . That Sabbath , was the last of them . And that the Lords day presently came in place of it : Dominicus , &c. The Lords day was , by the Resurrection of Christ , declared to be the Christians day ; and from that very time ( of Christs Resurrection ) it began to be celebrated , as the Christian mans Festivall . For the Sabbath had reference to the old Creation ; but in Christ , wee are a new creature , a new creation by him , and to have a new Sabbath . And a little after : The Apostles , they kept their meetings on that day . On that day they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that is ) held their synaxes , their solemne assemblies : to preach , to pray , to break bread , or celebrate the Lords Supper , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lords Supper on the Lords day : For , these two onely ( the Day and the Supper ) have the Epithet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dominicum , in the Scriptures ; to shew Dominicum is alike to be taken in both . This , for the practise then : If you will have it in Precept ; The * Apostle gives it ( and in the same word still ) that against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the first day of the weeke ) the day of their assembly , every one should lay apart , what God should moove him to offer to the Collection for the Saincts , and then offer it ; which was soever in use . That , the day of oblations . So have you it in practise and in precept , both , &c. And after : A thing so notorious , so well knowne , even to the heathen themselves , as it was ( in the Acts of the Martyrs ) ever an usuall question of theirs ( even of Course ) in their examining , What ? Dominicum Servasti ? Hold you the Sunday ? and their answer knowne ; they all averre it , Christianus sum , intermittere non possum . I am a Christian , I cannot intermit it . And besides others hee cites Athanasius , who shewes the abolishing of the Iewes day , and the succeeding of the Lords day , in place of it , and that so full , as no man can wish more . Last of all , hee both quotes , and commends the Councell of Laodicea , for that Canon 29. That Christen men may not Iudaize , or grow Iewes ; that is , not make the Sabbath or Saturday , their day of rest ; but that they are to worke on that day , giving their honour of celebration to the Lords day . So hee . I will adde onely a brief note of the same Author in one of his Sermons ; on those words : This is the day , which the Lord hath made : The day of Christs Resurrection , made by God , Dies Dominicus ; and to it , doe all the Fathers apply this verse . So hee . I might here also adde what is sayd in that Booke , which is intituled , A Patterne of catecheticall Doctrine , and printed at London 1630. which though it have not Dr. Andrewes name prefixt unto it ; yet it is well knowne , it was his worke , ( even ex ungne Leonem ) being his Catecheticall exercise in Cambridge , as I have been credibly informed , and whereof I have the Manuscript by mee , which I keep as an Antiquity . I know the booke will not very well relish with our adversaries palate . For there ( pag. 233. ) are these passages . Quest. But is not the Sabbath a ceremony , and so abrogated by Christ ? Answ. Doe as Christ did in the cause of divorce ; looke whither it were so from the beginning ; Now the beginning of the Sabbath was in Paradise before there was any sinne , and so before there needed any Saviour , and so before there was any Ceremony , or figure of a Saviour . Object . And if they say it prefigured the rest that wee shall have from our sinnes in Christ. Answ. Wee grant it ( as comming in afterwards Deuter. 5. 15. as it is in my Manuscript ) and therefore the day is changed , but yet no Ceremony prooved . 1. From the Law. 1. By the distinction between the Law and a Ceremony , Deut. 4. 13. 14. the Law came immediatly from God : the Ceremonies were instituted by Moses . 2. It were not wise to set a Ceremony in the midst of morall Precepts ‡ . 3. This is a principle , that the Decalogue is the Law of Nature revived , and the Law of Nature is the image of God ; now in God there can be no Ceremony , but all must be eternall : and so in this Image , which is the Law of Nature , and so in the Decalogue . Secondly from the Gospell , Eph. 2. 4. all Ceremonies were ended in Christ ; but so was not the Sabbath ; for Mat. 24. 20. Christ biddeth them pray , that their visitation be not on the Sabbath day : so that there must needs be a Sabbath after Christs death . 3. Those which were Ceremonies were abrogated , and not changed : but those which were not Ceremonies were changed : as the Ministry from the Levites , to be chosen throughout the world : the seats changed : so here the day changed from the day of Iewes , to the Lords day . Rev. 1. 10. So there . And my Manuscript addeth , And yet a Sabbath , Act. 1. 12. So that this lasteth as long , as the Church militant . So there . Now from the premisses in this instance , wee observe , what was the judgement of that learned Prelate , and how consonant to the doctrine of our Church in the Homily , touching the Sabbath . Hee shewes plainely , that the Lords day comming in place of the old Sabbath day , and so becomming our Sabbath day , is by necessary consequence grounded upon the fourth Commandement , the Law whereof is perpetually , because naturally morall . So as hence I might frame this argument : That day , which comes in place of the old Sabbath day , is commanded in the fourth Commandement : But the Lords day is come in place of the old Sabbath : Therefore it is commanded in the fourth Commandement . The Minor is cleare in D. Andr. and so from all the Fathers universally . The Major is no lesse true ; for if the fourth Commandement command the Sabbath day to be kept perpetually in all ages ( as sayth our Homily ) and that Sabbath day of the Iewes is now abolished , and an other day , the Lords day is now come in place of the old , and is the Christians Sabbath day : then of necessity , doth the fourth Commandement command us Christians to keep the Lords day , as our new Sabbath day . For instance : One is made a present heire , yea and Lord of such an inheritance : hee enjoyeth it for his life ; but when hee dyes , his next heire succeeds him in the full title . So here . If they object , But Quo jure , by what right doth the Lords day take the place of the Sabbath day ? I answer with D. Andrewes , and all the Fathers , out of the Psalme , God made it so : And Christs Resurrection declared it to be so : and the Apostles observed it so ; yea and commanded it so too . A. I remember the Treatiser confesseth , that the Apostles themselves at sometimes observed this day ; as Act. 20. 7. 1. Cor. 16. 2. B. At sometimes onely ? what ? no oftener , then hee finds expresly mentioned ? This is like him in Oxford , who in his Sermon sayd , that the Iewes kept the Sabbath , but once in 40 yeares , during their abode in the wildernesse . This hee gathered , because hee found it but once mentioned . But hee might have found it twice , if hee had looked well . So as this is a most beggerly kind of reasoning . And how injurious an imputation is it to the Apostles , to say , that they kept the Lords day sometimes , when as they taught and commanded others to observe it weekly ; as hath been noted ; did Christian people immediately after Christs Ascension observe this weekely day : and did not the Apostles themselves ? This is too grosly repugnant both to good reason , to our Homily , and to the witnesses produced . A. These two witnesses and instances I perceive come full home to the Homily . Onely one thing I observe , that D. Andrewes calls the Lords day our new Sabbath . This is a very rare thing , and that which the adversary in his booke doth much except against , not enduring that the Lords day should be called the Sabbath day . And I remember one passage in it , wherein hee quarrells H. B. for saying , that the ancient Fathers did ever usually call it the Sabbath day . Wherein hee sayth hee hath wronged and wrested S. Augustine in those places by him alledged . B. Concerning that , I have spoken with H. B. and hee sayth , hee will answer , and make good what hee hath sayd against his adversary . And hee told me , that howsoever indeed those words , ever usually , might give advantage to the adversary to carpe , yet being rightly understood , they may passe currant enough . For by , ever usually , hee meant , that all the ancient Fathers , although they alwayes distinguish between the Lords day , and the Iewes Sabbath day , yet they ever tooke and observed the Lords day in stead of the old Sabbath day ; and ever used it for the rest-day or Sabbath day of Christians ; Rest-day , and Sabbath-day being all one . And H. B. told me , that if D. Wh. tooke advantage of that , hee could as easily take advantage of that speech of his , where hee saith , This name ( Sabbath ) is not given it ( the Lords day ) in holy Scripture , or by any of the Godly Fathers of the Church . Now ( saith H. B. ) was not S. Augustine a Godly Father ? And hee , not onely in those places , quarrelled by D. W. and which H. B. will more fully cleare from his cavills , but more plainely , and without all ambiguity , in his 251. Sermon de Tempore , speaking of the Lords day , hee hath these very words : Ac ideo &c. * And therefore the holy Doctours of the Church have decreed to transferre all the glory of the Iudaicall Sabbath , or Sabbatisme , unto the Lords day , that what they observed in a figure , wee might celebrate in truth . Let us therefore Brethren observe the Lords day , and sanctify it , like as it was commanded them of old , concerning the Sabbath , the Lawgiver saying , From evening to evening yee shall celebrate your Sabbaths . Let us take heed that our Rest be not vaine , but from the evening of the Saturday unto the evening of the Lords day , being sequestred from rurall worke , and from all businesse , we may be vacant onely for the worship of God. Thus also we duely sanctify the Sabbath of the Lord , as the Lord saith , Yee shall doe no worke therein . So hee . And a little before in the same Sermon : Dominicum ergo diem , &c. Therefore the Apostles , and Apostolicall men , established the Lords day to be therefore observed with a Religious solemnity , because in it our Redeemer arose from the dead . And which is therefore called the Lords day , that in it wee abstaining from terrene works , or the allurements of the world , might onely attend to Gods worship , &c. So Augustine . And you see he speakes this , not as his owne particular opinion , but as it was the Tenet of the whole Catholike Church . So as the whole ancient Catholike Church did not onely observe , but call the Lords day the Sabbath of the Lord , which they kept in place of the old Sabbath day . Thus did H. B. informe me . And I remember Hilary calls it so , saying ; Though in the seventh day of the weeke , both the name and observance of the Sabbath be established : yet wee on the eigth day , which also is the first , doe injoy the festivity of the perfect Sabbath . Lo here this Father also calls the Lords day the day of our perfect Sabbath . But this suffice . A. It is a very pregnant place for his purpose , and sufficient to answer fully all the cavills , which are brought to the contrary ; so as if H. B. doe but alledge this one place , it will cleare all the other . But Sir , here is a huge clamour , especially of late dayes , raised against the name of Sabbath applyed to the Lords day . I pray you , may it not be called the Sabbath day ? And what doth our Church hold concerning this ? B. That the Lords day may be called the Sabbath day , I make no question . And that for many reasons : 1. Because it is our Rest-day : 2. The Apostle calls our rest a Sabbatisme . 3. The very name of Lords day imports so much , as being the Lords holy day , as Esa. 58. 13. and that day whereon the Lord rested from his worke of Redemption ; and so sanctified by him , and to him . A. D. Wh. denies , that Christ upon the day of his Resurrection rested from the worke of Redemption . B. I conferred with H. B. about this , because it much concernes him to quitt this question , seeing on Christs resting on that day , hee grounds the Sabbatisme of it , as agreeable to the fourth Commandement . And in my judgement , if hee can evince and cleare it , it will proove unanswerable . And hee tells me , that hee hath in two severall Treatises in Latin against Theo. Brab . fully cleared it , and remooved all objections and cavillations , that either Th. Br. or F. VVh . have or can bring to the contrary . And hee purposeth to doe the like to D. VVh . And hee made it very cleare to me , that Christs Rest from the worke of Redemption from sinne on the Crosse , and from death in the grave ( which was a branch of that worke ) began not , till his Resurrection . As for his Ascension , that was into the place of rest ; but his Resurrection was into the state of rest . As for D. VVh . his objection , with Th. Brab . that Christ laboured on that day : H. B. shewes it to be absurd and ridiculous , seeing Christ arose with a body glorifyed and impassible , so as his actions that day could not be called a labour , that thereby the new Sabbath should be broken . But you aske me , what our Church holdeth concerning this , that the Lords day is called the Sabbath day . In brief , I have observed , that in the Homilies it is no lesse then ten severall times called expresly the Sabbath day ; 8. times in the Homily fore-cited , and twice in the third Homily of Rebellion . Also Canon 70. in the Articles of the two last Trienniall visitations of London . In K. Iames his Proclamation May 7. 1603 twice . In an exhortation at a generall Fast set forth by him in the first yeare of his Raigne . In Archbishop Bancrofts visitation Articles for Canterbury , Art. 75. 76. I might compile a whole volume of instances in this kind . Yea there seldome comes forth a Brief , but it calls it the Sabbath day . But least neither the Church of England in her publike doctrine , nor the pious workes of her grave and learned sons , may perhaps satisfy the Adversaries importunity : yet I hope the writings of his more pious , and no lesse learned brother D. Iohn VVhite , ( and those also both republished , and vindicated by Fr. VVhite , from the Iesuites calumnies , white dyed black &c. ) will a little qualify him . How D. Iohn VVhite doth not onely call the Lords day the Sabbath day , as once Sect. 38. 1. and twice Sect. 43. digress . 46. 6. but hee also condemnes all profane sports and recreations on that day , and among the rest dauncing for one . And for this hee alledgeth the example of the Papists , as the most notorious Sabbath-breakers in this kind . A. Doth hee so , Sir ; This seemes strange to me , that so great a Clerke , as Fr. VVhite , should so farre forget himself , as not to remember what his brother hath write . Surely if it be so , it will be a cooling card , and no small disgrace to his Lo ; when so worthy and reverend a Brother shall be brought as a witnesse against him . But I pray you for my better satisfaction , relate to me the very passages and words of D. Iohn VVhite . B. I will. In Digress . 46. the title whereofis , Naming certain points of the Popish Religion , which directly tend to the maintenance of open sinne , and liberty of life . Now among many fowle and profane practises ( as hee calls them ) this hee notes for one , namely the profanation of the Sabbath , in these words : That they hold it lawfull on the Sabbath day , to follow suits , travell , hunt , DANCE , keep faires , and such like . This is it that hath made Papists the most notorious Sabbath-breakers that live . So hee . And Sect. 38. n. 1. hee sayth : Let it be observed , if all disorders be not most in those parts among us , where the people is most Pope-holy , &c. And for mine owne part , having spent much of my time among them , this I have found , that in all excesse of sinne , Papists have bene the ringleaders , in riotous companies , in drunken meetings , in seditious assemblies and practises , in profaning the Sabbath in quarrells and brawles , in stage-playes , Greenes , Ales , and all heathenish customes , &c. Thus this reverend Divine , Candore notabilis ipso , whom all the Iesuiticall smoke out of the bottomlesse pit cannot besweere or besumdge , or dye blacke with all their black-mouthed obloquies . A. Surely these are very pregnant passages . And it makes me tremble to thinke , and amazeth me , how one White is so contrary to another ; as also , how the Libertinisme dispensed now a dayes on the Sabbath , tendeth to bring us Protestants to be like to the Papists in their profane times , in taking up their heathenish savage , and barbarous maners and customes . B. Wee have all of us cause to lament what wee see , and to feare yet more sinfull mischiefs to follow , if they be not prevented . A. I begin to blame my owne negligence , I did not thinke that our Church , and the Archbishops and Bishops themselves , and K. Iames and others had so familiarly used to call the Lords day the Sabbath day . And it seemeth , that D. Wh. hath not well read over out owne Church Records , how skillfull soever he professe himself to be in Antiquity , tanquam in aliena republica , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or as the Lamiae , who abroad carryed their eyes in their heads , but at home closed them up in a box . Otherwise , I suppose he would not so frequently brand all those for novell Sabbatarians , who call the Lords day the Sabbath day . B. VVhat is his reason , I know not . Let him looke to it . Me thinks the very reading of the fourth Commandement every Lords day , might stop his mouth ; saving that hee hath found out many inventions to elude the nature and property of this Commandement , as pag. 158. 159. &c. which I hope H. B. will meet withall . A. I shall be glad to see it . And yet I somewhat correct my former conceit of D. VVh . For I find , hee hath read the Homily and Injunction , as pag. 224. B. Indeed I thanke you for minding me of it . I remember he quotes the Homily in one place of his Booke ( and that is all as farre as I have observed ) where hee hath picked out one little peece , to maintayne his Christian Libertinisme in point of labour on the Lords day . But it is altogether perverted by him for works of great necessity , as scathfire , invasion of enemyes , &c. God allowes on the Sabbath . And the Injunction of Queene Eliz. 20. hee there also no lesse perverteth , while hee confounds the Lords day with other holy dayes , which the Injunction doth clearely distinguish for that liberty , which it dispenseth with , touching worke in harvest time is not spoken of the Lords day , or Holy day , as it is there called , and set alone by it self , but of holy and festivall dayes onely , of humain institution . A. And I thanke you for this observation . And falling here upon worke on the Lords day , I am occasiotied to aske your judgement of those passages of his , touching Recreations on that day , in which argument hee hath spent many leaves . B. But without any good fruit . And as his discourses hereupon are large , so they require a large confutation , which I hope H. B. will performe . For the present , a little to satisfy your request , thus much : Hee distinguisheth Recreations into two sorts : 1. Honest and lawfull . 2. Vitious and unlawfull . For his definitions , or descriptions of them , I passe them by , as requiring a larger answer . In summe , I note his pitifull enterfeerings by equivocations , contradictions , and the artifice of his purest naturall wit , in spinning a curious web of so fine a thred , as wherewith though he may thinke to cover himself , yet it is pervious and penetrable to every eye . Hee sayth , All kinds of Recreation , which are of evill quality , in respect of their object ; or which are attended with evill and vicious circumstances , are unlawfull , and to be refrayned upon all dayes , and at all seasons . But if they be used upon the Lords day , or on other Festivall dayes , they are sacrilegious , because they rob God of his honour , to whose worship and service the holy day is devoted : and they defile the soules of men , for the cleansing and edifying whereof the holy day is deputed . And pag. 259. hee relates out of ancient Imperiall Edicts , that all obscene , lascivious , and voluptuous pastime ▪ are prohibited , &c. And yet pag. 266. hee hath these words : This seemeth to me to have been a prime motive to our Religious Governors , of allowing the people of the Land some Recreations ( not prohibited by our Lawes ) upon the holy dayes . For if they should ( upon Puritan principles ) restrain them wholly from all repast ▪ the Holy-day would be more unwelcome to them , then the plough-day : and besides , it might ingender in peoples mindes a distast of their present Religion , and manner of serving God. So hee . VVhere I note sundry poore and pitifull shifts and shu●●lings . For first , pag. 258. hee sayth , Also our most gracious and Religious Soveraigne is the Lords Vicegerent , to restraine the abuse , and scandalous profanation of the Lords day : And hee is a noble Successor of those glorious Princes , which in ancient times , by their Royall and Imperiall Edicts and Constitutions , prohibited on this day , All obscene , lascivious , and voluptuous pastimes , &c. If then I might be so bold , I would aske him , what hee thinkes of promiscuous meetings of wanton youth in their May-games , setting up of May-poles , dancing about them , dancing the Morice , and leading the ringdance , and the like : unto which D. VVh . in the former passage , 266. doth not obscurely point as it were with the finger . Are not these obscene , or lascivious and voluptuous pastimes ? And if so , are they not prohibited by Royall and Imperiall Edicts and Constitutions of those glorious ancient Princes , whereof our most Gratious and Religious Soveraigne , the Lords Vicegerent , for restraining the abuse and scandalous profanation of the Lords day , is a noble Successor ? Lo then , what a monstrous Contradiction is here . A. But doe ancient Emperours in their Imperiall Edicts prohibite such Recreations on the Lords day ? B. I will give you one instance , in stead of many . Carolus M. Placuit , It is our pleasure , that all the faithfull doe reverently observe the Lords day , in which the Lord rose againe . For if Pagans , for the memory and reverence of their gods , doe celebrate certain dayes , and the Iewes doe carnally observe the Sabbath : how much more ought this day to be honorably celebrated of Christians , that on this Holy-day they attend not upon vaine fables , or idle chat , or songs , or dances , or scoffings , standing in the Crosse-wayes , or streets , as they usually doe ; but that they have recourse to the Priests , or some wise , and good man , that they may profit by their preaching and good discourses , such as concerne the soule . In like sort also les shepheards , or keepers of cattell , by going and returning into the feilds , and home againe , doe so , that all may know such to be true , and devout Christians . So hee . And his Sonne , Ludovicus Pius , in his Additionalls , repeating the selfsame Constitution of his Father verbatim , doth add these words : Proinde , &c. Therefore it is necessary , that first Preists , Kings and Princes , and all the faithfull , doe most devoutly give all due observance , and reverence to this day . So hee . A. A most noble instance , and home . For I perceive this Imperiall Decree condemnes all dauncing , especially on the Lords day . But let me not interrupt you . B. To proceed then upon the former passages : Secondly , I note how poorely hee playes the Divine , or Doctor , by giving indulgence of more liberty to such as have queasy stomaks , and cannot digest those wholesome meates , which Gods word , and all sound Divines and Doctours doe prescribe . This is just , as if a sick Patient should refuse some bitter pills or potions , which are for his health , complayning hee cannot indure the bitternesse of them : and then forsooth his palate must be pleased with some delicious thing , which corrupts the stomacke , and feedeth the disease . Or as if a wanton boy must be permitted so many houres play every day , because hee hath learned one lesson , and complaynes the taske is too hard to learne more . Or as if a Servant , being set about his Maisters businesse , though it be otherwise easie and tolerable , yet complaynes it is too hard a taske , and therefore hee must have liberty to take his pleasure one part of the day . And surely this followes by good reason , from the greater to the lesse , from Gods day to mans day , and from Gods service to mans service . Give man a power thus to dispense with a part of the Lords day , which is an incrochment upon the fourth Commandement , according to the doctrine of our Church : and why may not man assume to himself a power ( as the Pope doth ) to dispense with servants , or children , by allowing them sometime , wherein they shall be free from the controll of their Maisters and Parents ? Thirdly , I note what a great blemish hee fastens upon our Religion , as if it were either too rigorous , or too licentious . Too rigorous , by laying no other burthen upon them , but that of Christ , which though in its owne nature it be light and easy , yet to the sonnes of Belial it seemes insupportable , and intolerable . As if sanctitie , and purity of life were an over rigid precisenesse , and a Puritan principle . Or too licentious , by giving indulgence , and dispensation to loose Libertines , and teaching men to become more filthy still , and to be as the uncleane Beasts , that chew not the Cudde , or as the sow that is washed , to returne to their wallowing in their profuse and profane sports and pastimes , when no sooner they are out of the Church , but they runne to their excesse of riot . And here I cannot but record an excellent passage in Nazianzen , to shame the impudency of these times . This Godly Father , reprooving the loose carriage of Christians in his time , especially on the dayes of solemne and sacred assemblyes , as on the Lords dayes , sayth : Postquam , &c. After they are gone out of the Church , casting aside all that instruction , they had there learned , they fashion themselves to the vulgar , with whom they converse ; or rather laying aside the false and counterfait vizard of gravity , they are discovered to be such , as they were not knowne to be before : and having seemed to give some reverence to Gods word , while it was preached , they leave it : and out of the Church , they fall to delight and sport themselves in an impious maner , and with love songs , with the noise of Minstrells , as piping , clapping the hands , being full of strong drinke , and defiled with all kind of muddy and dorty pleasures . And whilst they chant it over and over , they who celebrated the honour of immortality , by and by fall to a most wicked recantation ; Let us eate and drinke , for to morrow wee shall dye . And these are not dead to morrow , but indeed are now dead unto God ; burying the dead , that is , themselves , in the grave of death . So hee . Which liberty even the Papists themselves , and Bellarmine abundantly , doe with open voyce declame against , and are ashamed of , so farre will they be from being willing to be drawn to such a Religion , by the motives of such liberty . And herein doth our Treatiser miserably abuse the Scripture , and so turne the Grace of God into wantonnes . For pag. 257. hee sayth , The Law of Christ is sweet and easie , Mat. 11. 30. and , his Commandements are not grievous , 1. Ioh. 5. 3. And what then ? Is Christs Law so sweet and easie , as that it gives indulgence to profane Libertinisme ? This is to make the Gospell a sweet fable , as that Atheisticall Pontifician sayd . Or as an other in his Sermon , upon those words of Christ , The sonne of man is Lord even of the Sabbath day : thence inferred , that Christ had given us liberty to play on the Sabbath . And this the Treatiser calleth * Christian liberty , and on the contrary , the holy and Religious keeping of the Lords day , a superstitious Iudaicall fancy , and * rigid Ordinances of our Sunday-Sabbatarians . Whereas the ancient Godly * Fathers called the loose profaning of the Lords day by dancing and revelling , a Iewish Sabbatising . A point well to be observed . Fourthly I observe a very improper , and so untrue speech ; where hee sayth ▪ If they should ( upon Paritan Principles ) restraine them wholly from all repast . Who ( I pray you ) doe restraine the people from all repast on the Lords day ? Or is profane sport a repast , to feed the humour of the rude vulgar ? It seemeth so . And liberty to youth is as their meat and drinke . Fiftly pag. 266. hee sayth : Some Recreations ( not prohibited by our lawes ) our Religious Governors allow upon Holy-dayes . And pag. 232. Civil recreation , not prohibited in termes , neither yet by any necessary consequence from the law , cannot be simply unlawfull . And pag 231. No just law , divine , Ecclesiasticall , or Civil , doth totally prohibite the same . To this I reply , that those sports fore-specified , are prohibited by law , both divine , Ecclesiasticall , and Civil . 1. by divine law : as * Rom. 13. 13. * Gal. 5. 21. 1. Pet. 4. 3. In the fourth commandement for as Bucer sayth : writing to K. Edw. 6. His diebus . On these , to wit , Holy-dayes , the works of the flesh are not to be allowed , nor profane businesses , nor licentious sports , nor unseemly drinkings , and other vitious pleasures . Indeed the people are to be allowed honest recreations at fit seasons : but seeing God hath so severely forbidden works profitable for the body , to be done on dayes sanctified to his Name : how much more greivously is hee offended , when th●se dayes are profaned with wanton , and for the most part wicked works ? Six dayes ( sayth hee ) thou shalt doe all thy worke ; to wit , such as concerneth the sustentation , or els the recreation of this present life : but the seventh day is the Lords Sabbath , on it thou shalt not doe any worke : not any , which the Lord himself hath not commanded to be done on that day : but those which hee hath commanded , they are all most religiously to be observed on the Holy-dayes . And of so weake and slippery faith are we all , as the dayly renewing and confirming of the same is very necessary for us . Whereas most men more greivously offend and provoke Gods Majestie on these dayes , then on other dayes . By all meanes therefore it is the office of your sacred Majestie against this so great dishonor of God , and lawles profanation of his Holy-dayes , to revive the authority , of Gods law , and therein also to follow the examples of pious Princes , &c. So he . Secondly : Those foresayd sports are prohibited by Ecclesiasticall lawes , for all Councels doe universally condemne them . To instance one or two . The Councel of Millan . Nefasesse , &c. It is impious , that sacred dayes instituted for the commemoration of the greatest benefits of God , and to render our best prayses unto him , should be transferred to those things , which most of all abhorre from that service : as leapings , sports , daunces , enterludes or shewes , which being inticements to filthy pleasures , do much delight the Devill , the enemy of mans salvation . And another of Millan : That no sports , or vaine sights , dancings , leaping , be used at all in Cities , suburbs , towne , or any where eis on the Holy-dayes . And yet another Councel at Millan : Quoniam , &c. Because it is found by too much experience in this Province , that in these corrupted times and manners , that people for the most part never meet at dauncing , merriments , leapings , and the like , without many , and those most greivous offenses of God , and that both by reason of filthy thoughts and obscene speeches , dishonest actions , corruption of manners , and most pernicious bates to all the lusts of the flesh , perpetually coupled with them , and also of murders , brawles , dissentions , whoredomes , adulteries , and many other evils , the most frequent consequences thereof , wherefore on Holy-dayes we prohibit leapings , sports , dancings , &c. Now these Councels were kept in Italy . Yea a Councel at Rome , but more ancient : Of Feastings not to be made upon Holy-dayes ; and , On Holy-dayes dancing not to be used : There be some , and specially women , which on Holy-dayes by their balling , singing filthy songs , holding and leading dances , so imitating the guise of Pagans , doe bring it among Christians , such , if they come to the Church , with lesser sins , they returne from it with greater . And if upon admonition they desisted not , Leo 4. denounceth excommunication against them . Lo here , this Councel at Rome sayth , that dancing on Holy-dayes is a heathen guise , brought in among Christians . Shall I add one more . The Councel of Colen : deinde impingunt . Againe , they offend against this Precept , who on Holy-dayes are intent upon sports , pastimes , dice , leaping , dancing the ring , who are vacant for revellings , drinkings , superfluous pompe , who defile the Holy-dayes with wicked talke , and filthy songs : such doth the Councel of Carthage , and of Toledo , decree to be excommunicate . For holy solemnities and feasts are not therefore instituted , to serve our filthy lusts , or that we should collect together our sins , but that we should altogether abandon them , and not to celebrate them with corporall refection or recreation , but spirituall rejoycing . And how is it possible , that in dances the sanctification of the Sabbath should be kept , where modesty it self is not secure from snares . So the Councel . But what need we goe further , then our owne Homily forecited , which sayth , that in pride , in excesse , like rats in brawling , fighting , quarrelling , wantonnes , toy●sh talking , and filthy fleshlines , God is more dishonoured , and the devill better served on the Sunday , or Sabbath day , then upon all the dayes of the weeke besides . Now though moris dances and may-games , and the like , be not here condemned in terminis , yet by consequence they be : sith they are the inseparable companions , and most pernicious occasions of inflaming the lusts , and of manifold mischeifs ; as hath been noted . Therefore by just Ecclesiasticall lawes such sports are prohibited . Thirdly , They are prohibited by just Civil lawes . Besides those instances fore-alleged of the Edicts of Charolus Mag. and Ludovicus Pius his Sonne : we may to the honor of our nation , and the eternall fame of our religious King Charles , produce the first Act of Parlament in I. Caroli , the prime gemme in his Royall diadem ; and which deserves to be writen in golden Characters . Forasmuch as there is nothing more acceptable to God , then the true and sincere worship and service of Him , according to his holy will , and that the holy keeping of the Lords day is a principall part of the true service of God , which in very many places of this Realme hath been , and now is profaned and neglected by a disorderly sort of people , in exercising and frequenting Beare-baiting , Bull-baiting , Enterludes , common playes , and other unlawfull exercises and pastimes upon the Lords day , &c. That from henceforth , &c. there shall be no Bear-baiting , Bull-baiting , Enterludes , common playes , or other unlawfull exercises or pastimes within their owne Parishes , Hence it is plaine , that all manner of sports and pastimes are unlawfull on the Lords day ; for Beare-baiting and Bull-baiting are prohibited , as unlawfull on this day , which els are made lawfull on other dayes . And therefore dancing , Maygames , Morrices , and the like , how ever men may account them lawfull on other dayes , yet for the very reasons afore-sayd , forasmuch as they are prohibited as unlawfull by Imperiall Edicts of ancient Kings and Emperours , of whom our most gratious and religious soveraigne is by the Treatiser acknowledged to be the noble , successour , in restraining the abuse , and scandalous profanation of the Lords day : on this day at least , they are unlawfull . I will add but one instance more , and that is out of Iustinian , where he seth downe this Imperiall Constitution . Die Dominico , &c. On the Lords day , which of the whole week is the first , all pleasures of sports and pastimes being denyed to the people through all Cities , let the whole minds of Christians be occupied in the service of God : and if any shall on this day be taken up with the madnes of Iewish impiety , or with the errour and franticknes of brutish Paganisme , let him know , that there is a difference to be put between the time of prayers , and the time of pleasures . Yea so religiously was this day observed , as if the Emperours birth-day fell upon it , it must be put of to another day of the weeke ; and sayth the Constitution , If the people sh●ll shew lesse reverence towards us then , than they were wont , let no man be offended with it , because men doe give greatest honor to our clemency , when the worlds obedience is entirely yeilded to the vertues and merits of Almighty God. So there . In fine , in a * booke set forth by King Hen. 8. and inscribted to his loving and faithfull subiects , which before had been set forth by the * whole Clergie of the Realme , with the names of 21. Prelates , besides many Doctors , prefixed unto it , & approoved by both the houses of Parlament : are these passages , * Against this Commandement generally doe offend all they , which will not cease from their owne carnall wills & pleasures , that doe not give themselves Intirely and wholly , without any impediment unto all holy works , and that not onely in the house of God , but also in their owne houses ; but ( as commonly is used ) passe the time either in idlenes , in gluttony , in riot , or other vaine , or idle pastime ; which is not according to the intent and meaning of this Commandement , but after the usage and custome of the Iews , and doth much offend God , and provoke his indignation & wrath towards us . And it is added in the Clergies * booke , for as S. Austen sayth of the Iewes , they should be better occupied , labouring in their feilds , and to be at the plough , then to be idle at home . And women should better bestow their time in spinning of woll , then upon the Sabbath day to lose their time in leaping , & dauncing , and other idle wanton , lose time ▪ So there . Now tell me Brother , what thinke you of this , that those Prelates and Clergy of England in the very first duskish dawning of the morning , should be so cleare , orthodox , and zealous in the point of the Sabbath , and now in the Meridian of the Gospell so many , with their eyes closed up , doe with both hands fight against this truth ? A. I confesse it is to me no small matter of wonder . But Sir now that you have so fully cleared the poynt about Recreation from all the subterfuges of him , that hath so moyled himself to make some thing of nothing , and therein also have vindicated the Lawes both Divine , Ecclesiasticall and Civill , from giving any countenance or connivence to such Recreations : there remaynes yet one thing to be cleared , and that is , about the judgement of the reformed Churches beyond the Seas , which the opposite authour pleadeth to be all for him . B. It s true . And I cannot but smile , when I thinke of it . That they , which make no bones even in open Court to vilifie the prime pillars of those Churches , yea and to nullify the Churches themselves , as if they were no true Churches , as having no lawfull Ministers , because no Prelatés to put them in orders : should notwithstanding daigne to grace them so much , as to call them in , and to account them competent witnesses in the cause . But a bad cause is glad of any Patron , or Advocate to plead for it , though the Client have openly stigmatized him for a 〈◊〉 . But what stead will the Reformed Divines stand him in ? Certainly in the point of Sports and Recreations they will utterly faile him , yea and disclame him too . In the point of the Institution of the Lords day , indeed , and the obligation of it to Christians , a great part is for him , though the better part is for us . This is confessed of us . A. But I pray you , are they against him in the point of Sports and Recreations ? I have been credibly informed , that the contrary report hath made a strong impression of perswasion in some gentle and generous breasts , whose credulity subtile insinuations can prevaile so with , as to make them beleeve the Moone is made of green cheese . I pray you therefore cleare this one point , and I will weary you no longer at this time , the night now drawing on apace . B. In a word then . True it is , that many and most of those Churches , for the vulgar generality , come farre short of the due esteeme of the Lords day in poynt of practise . But yet , for the Ministers of the 17. Provinces Reformed , and of the neighbouring Churches in Germany , even all those ; that were of the Councill of Dort , did unanimously make some Canons and Decrees , joyntly to petition the States Generall of the United Provinces , for the reformation of the manifold profanations of the Lords day . For in the 14. Session are these words : Ne autem , &c. And least the people on the Lords dayes in the afternoone , being taken up with other affayres or exercises , be withdrawne from the afternoon-sermons , the Magistrates are to be supplicated , that they by more severe Edicts prohibit all servile , or dayly works , and especially sports , drinkings , and other profanations of the Sabbath , whereby the afternoone time on the Lords dayes , and specially in villages , is usually spent , that so by this meanes also they may be brought to those afternoone Sermons , and so may learne to sanctify the whole Sabbath day . And D. VVallaeus in his Preface before his Treatise of the Sabbath , hath set downe so much of the Synods Petition to the States , as was drawne into forme for this purpose , in these words : Vt gravissimae illae , &c. That these most grievous and manifold profanations of the Sabbath , which are dayly committed by Faires , wakes , banquets of societies , Watchmen , Neighbourhoods , Mariages ; by the exercise of Armes , by hunting , fishing , fowling , playing at ball , by Histrionicall acting of Comedies , by dauncings , Port-hale of goods , drinkings ; & that many other like things , which in these Countryes doe every where abound , to the great scandall & reproach of the Reformed Religion , and to the great hinderāce of Gods worship , may be most strictly prohibited &c. So the Synod . Thus in one brief view you see the unanimous judgement of the Divines of that Synod , for the due sanctification of the Lords day , or Sabbath day , as they often call it : although the streame of a wicked custome in point of practise hath made an universall inundation in those Provinces , which ( I feare ) will ( in time ) drowne them up in their profanenesse . And the Synods judgement in the poynt of Institution by Divine authority and that from the fourth Commandement , seemes to be no lesse sound and consentient , sith they so often call the Lords day the Sabbath day , and so zealously plead for the due sanctification thereof . 〈◊〉 enough of this . A. Sir , I heartily thanke you for this your sweet conference , which I could be content might last yet a whole summers day , but that ( as I sayd ) the day now bidding us ▪ farewell , leaves us to bid one another good night . B. And so good night to you Brother . A. And to you also , good Brother . Deo gratias . Octob. 2. 1635. Notes, typically marginal, from the original text Notes for div A17292-e10 * Declaration about the dissolving of the Parliament . And , Declaration before the 39 Articles . Communion Booke Catech expounded by Beve . Pag. 20. Alex. d'Ales P. 3. q. 32. m. ar . Ibid. * Pag. 90. In the High Commission , at the Censure of Th. Brabourne . B. Andrewes speech in Starte-chamber against Mr. Traske . Dominicus dies , Christi resurrectione declaratus est Christianis , & ex illo coepit habere festivitatem suam . Aug. p. 119. c. 13 * Thus D. Andr. is point blanck against D. Wh. who pag. 270. ( quoted before ) saith , that the Euangelicall Law hath not determined any certain day or time . Yet lo here a certain day determined by the Euangelicall Law , delivered by the Apostle . Serm. 1. of the gunpowder treason , on Psa. 118 23. 24. A Patterne of Catecheticall Doctrine . And , the whole Decalogue succinctly & judiciously expounded . ‡ So there should be confusion . Manuscr . Pag. 211. & 189. ☜ Pag. 207. * Aug. de Temp. Ser. 251. De eo quod scriptum est vacate , & videte quoniam ego sum Deus . Ac ideo sancti Doctores Ecclesiae decreverunt omnem gloriam Iudaici Sabbatismi in illam ( Dominicam ) transferre , ut quod ipsi in figura , nos celebraremus in veritate & observemus ergo diem Dominicam fratres , & sanctificemus illam , sicut antiquis praeceptum est de Sabbato , dicente Legislatore , A vespere usque ad vesperam celebrabitis Sabbata vestra . Videamus ●e otium nostrum vanum sit , sed a vespera diei Sabbati , usque ad vesperam diei Dominici sequestrati à rurali opere , & ab omni negotio , soli Divino cultui vacemus . Sic quoque sanctificamus ritè Sabbatum Domini , dicente Domino , Omne opus non facietis in eo . [ Hilar in Psalm . explanato Prologus ] Cum in septimo die Sabbati sit & nomen , & observantia constituta : tamen nos in octava die , quae & ipsa prima est , perfecti Sabbatum festivitate laetamur . Heb. 4 see Zanchy de hominis creatione . lib. 1. cap. 1. Sect. 36. ☞ The way to the true Church . Ibid. Sect 43. Digress . 46. n. 6. Ibid Sect. 38. n. 1. Pag. 224. Pag. 229. Caroli M. Leges Ecclesiast . lib. 6. cap. 202. Ludovic . Pius ibid. Additio c. 9. Clem. Alex. Poedag . lib. 3 c. 11. nere the end . Hee lived about the yeare of Christ 200. * Pag. 268. * Pag. 249. * See Aug. de Consensu Euangelist . l. 2 ▪ c ▪ ●7 . ☞ * Gloss Interlin . Haec sunt opera tenebrarum . * Opera carnis ibi . M. Bucer ▪ de Regno Christi . lib. 2. ca. 10. Scripta Anglicana . Concil . Mediolan . 4. Concil . Mediolan . 1. Concil . Mediolan . 3. Conc. Rom. anno 826. Conc. pars 3. Bin. Can. Conc. Colon. anno 1563. explic in Deoalogum . Iustinian . Cod. 15. tit . 5. * A necessary Doctrine for a Christen man. * Printed 1537. The Institution of a Christen man. * Vpon the fourth Commandement . * Institution fol. 77. 2. Sess. 177. 
A17298	----	A divine tragedie lately acted, or A collection of sundry memorable examples of Gods judgements upon Sabbath-breakers, and other like libertines, in their unlawfull sports, happening within the realme of England, in the compass only of two yeares last past, since the booke was published worthy to be knowne and considered of all men, especially such, who are guilty of the sinne or arch-patrons thereof. Burton, Henry, 1578-1648. 1636 Approx. 100 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A17298 STC 4140.7 ESTC S115279 99850498 99850498 15706 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Providence and government of God -- Early works to 1800. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Rachel Losh Sampled and proofread 2004-07 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A DIVINE TRAGEDIE LATELY ACTED , Or A Collection of sundry memorable examples of Gods judgements upon Sabbath-breakers , and other like Libertines , in their unlawfull Sports , happening within the Realme of England , in the compass only of two yeares last past , since the Booke was published , worthy to be knowne and considered of all men , especially such , who are guilty of the sinne or Arch-patrons thereof . Psal. 50. vers . 22. Now consider this , ye that forget God , least he teare you in peeces , and there be none to deliuer you . Gregorius M. Moralium . lib. 36. c. 18. Deus , etsi quaedam longanimiter tolerat , quaedam tamen in hac vita flagellat , & hîc nonnunquam ferire inchoatur quos aeterna damnatione consumat . Tibullus Elegiarum . lib. 3. Eleg. 7 - — Foelix quicunque dolore Alterius disces posse carere tuo . Concil . Paris . 2. lib. 3. c. 5. Salubriter admonemus cunctos fideles , ut diei Dominico debitum honorum & reverentiam exhibeant . Quoniam hujus dehonoratio , & à Religione Christiana valde abhorret , & suis violatoribus animarum perniciem proculdubio generat . Alex. Alensis ex Hieron . P. 3. Q. 32. M. 4. Art. 1. Resol . Quis dubitat Sceleratiùs esse commissum , quod graviùs est punitum ? ut Num. 15. 35. ibid. Anno M. DC . XXXVI . TO THE READER . CHristian Reader , it is a true saying of that royal King Salomon Prov. 19. 29. Iudgments are prepared for Scorners : that is , for such who contemne the precepts and admonitions of God , and his faithfull Ministers . And as they are thus prepared , so are they oft times executed upon such , even in this present life : that Gods power , truth , and justice might be manifested , and wicked men frighted from their evill courses : So the Psalmist : Psalm . 9. 16. The Lord is knowne by the judgment that he executeth ; the wicked is snared in the worke of his owne hands : the reason is thus rendered by the Prophet Isay. c. 26. 9. For when thy judgements are in the earth , the inhabitants of the world will learne righteousnesse ; though never so indocible and refractory before . Neither doth God so inflict his judgements , * as to have them presently forgotten ; but he stampes a Memento on them ; having so done his marvelous works ( as wel of justice , as of mercy ) that they ought to be had in remembrance . Psalm . 111. 4. Himselfe therefore hath vouchsafed to record ( even in sacred writ ) many notable examples of his avenging justice , both generall , Nationall , and personall , for al posteritie to contemplate ; prefacing some of them with a special Memorandum for our more serious consideration of them ; with Luk. 17. 32. Remember Lots wife : which judgments though executed many thousand yeares past , yet they remaine still fresh upon record , as done but yesterday , even for this very end , that they might be examples unto us , not to last after evil things as they lusted , nor to trace the footsteps of their sinfull wayes , lest we should incurre the selfe same exemplarie punishments as they susteined . 1. Cor. 10. 5. to 12. And as God himselfe , so holy men of God in all ages , following his example , have carefully observed , and registred to posteritie the speciall most remarkable judgments of God upon obstinate sinnes and sinners of all sorts , ( with which not only ecclesiasticall , but even profane Stories , are fully fraught ) happened in the ages , and the places wherein they lived : Many whereof M r. Iohn Fox in his Acts and monuments , neere the end , M r Raynolds , in his Treatise concerning the miraculous discovery and punishments of murthers and Murtherers . D r Thomas Peard in his Theatre of Gods judgments , with sundry others , have collected and digested into intire Tractates , the very reading & serious perusall whereof , would no doubt daunt the most professed Atheist , & reclaime the most incorrigible sinner . I therefore desiring to tread in their pious footsteps , having received from good intelligence many memorable presidents of Gods avenging Iustice upon Sabbath-breakers ; & the profaners of Sacred times devouted to his service , happening within the compasse of our little Iland within two yeares space , ( since the publication of the Declaration for Sports and Pastimes after evening Prayer on the Lords day , in Parish Churches by divers ( a Ministers ) hath sett open the floudgates to this presumptuous Sinne of Sabbath-breaking ; thought it a part of my bounden duty to preserve and propagate their memorie both for the honour of Gods truth and justice ; the vindication of the intire sanctifycation of his sacred day , ( which he hath visiblie pleaded for from heaven , since men have been audaciously profane , as to pleade , and I would I could not say to b write and preach against it upon earth ) the clearing of those Ministers innocency , who now unjustly suffer thorough the malice of ungodly persecutors , and raging Prelates , for refusing to joine with others in spurring on the people to the greedy pursuite of this crying dangerous Syn , to the ruine of their Soules , their bodies , and shame of our religion , and the monition of this present , and all future ages , to beware of this so dangerous a transgression . How God hath punished this very Syn in former ages , in such who have either by dancing , Sports , Pastimes , orunnecessary Labors and travels profaned his Sacred day , I meane not to record : he that listeth may read store of such examples registred to his hands in the Counsell of Paris , under Lewis and Lotharius anno 829. l. 1. c. 50. ( which relates in generall ; That many present in this Councell were eye-witnesses , and others of them had it by relation , that some men upon the Lords day being aboute their husbandry , have bene slaine with thunder , some punished with the contraction of their joynts and sinnes , some even with visible fire have had their bodyes and bones burnt up in a moment , and sodainly resolved into ashes , and that many other terrible examples of like nature hath happened and did fall out dayly : By WHICH IT WAS DECLARED , THAT GOD IS MVCH OFFENDED WITH THE DISHONOVR OF SO GKEAT A DAI ; ) Petrus Plessensis in Litania major Sermo 20. In Mathew Paris , Historia Major Anno 1200. p. 194. in Roger Houenden Anno 1200. p. 822. In Mathew Westminster . Flores Historiarum : Anno 1200. In Vincentius Beluacensis , Speculum Morale l. 3. pr. 9. Distinctio 9. ofdances , In the flower of the Commandements , printed in the beginning of K. Hen. 8. fol. 159. to 163. In Henricus Gran. Distinct. 9. Exemp . 51. in the Magdeburge Centuries Centurie . 12. c. 6. In D r. Bownde his doctrine of the Sabbath Edition . 2. p. 252. to 263. the first booke : in M r Iohn Feild his declaration of Gods judgments at Paris garden : in M r Philip Stubs his Anatomie of abuses . p. 185. in the Practice of Piety : 429. to 434. and D r. Beard his Theatre of Gods judgements . All which have registred sundrie notable Iudgements of God upon sundry Sabbath-breakers ( which have presumed to daunce , worke , or travell , on the Lords holy day ) of purpose to shew the danger of profaning holy times , and to deterre men from this common sinne , for which so many have smarted from heaven in an exemplarie manner . I shall therefore confine my selfe only to such domesticke examples , as have fallen out in sundry corners of this our Realme within these two yeares , of purpose to refute the * madnesse of those Prophets , who in the Presse and Pulpit ; and the profanes of those people , who in their dauncing-greenes , and may-pole arbors , have bene so audacious , as to affirme , the Profanation of the Lords day by Maygames , Daunces , May-poles , Wakes , and common Labour out of time of divine Service , ( especially after evening Prayer ) to be no sin at all against the 4. Commandement , or any other Law of God or man ; but c necessary and commendable point of true Christian Liberty ( they should have sayd of carnall and heathenish licentiousnesse rather ) from which the people must not be debarred ; But let these blinde guides , and libertines learne from these examples , to correct this their erronious judgment , and practise ; for feare the Lord make them the next examples in this kinde , to teach others to keepe his Sabbaths better , and more intirely for the future . And if these tragical spectacles of divine justice will not perswade them , that such profaning of the Lords most Sacred day , is a Syn , yea and a crying Syn too , as all our writers , ( yea and our Prelates generally , till now of late have unanimously defined , and the whole State in Parliament in d two late famous Statutes and e two more ancient Acts , to omit our f Homilyes g Common Praier booke , h Canons , i Articles , and k Injunctions , which conclude the same ) I say have adjudged such a presumptuous transgression , as will draw downe Gods vengeance on mens heads ; Our late Soveraigne K. Iames of happy memory and our present gracious Soveraigne Lord R. Charles with all the Prelates , Cleargy and people of the Realme in the first yeares of both their Raignes , in the severall Bookes of Common Praier , and order for the publike fasts set out by their royall authorityes , and the Bishops advice , with the Consent and harty desire of the whole Realme for the abating aversion , and ceasing of those dreadfull eating Plagues which then swallowed up many thousands of people every weeke will informe them ; That amonge other Syns , The profaning OF THE SABBATH ( So King Iames his Booke styles the sunday ) and not keeping holy the Lords day , was one cheife cause why those two great terrible Plagues ( and why not also this great Plague which is now begun and spread much abroade ) brake in upon us ; to the destruction not of some few Particular persons , but of many thousands , and the punishment of the whole Realme , and Nation in generall . And because some of these men plead most falsly , that the chiefest writers of the reformed Churches are of their opinion , l M r. Rodolphus Gualter , and m Wolfgangus Musculus ( men of principall note and learning amonge them ) will both assure them , that the Lords day is not onely WHOLLY , ONLY , AND INTIRELY TO BE SPENT IN RELIGIOVS PVBLIKE AND PRIVATE DVTIES OF GODS WORSHIP , AND THAT DAVNCING , SPORTES , AND PASTIMES , ON IT , ARE SINFVLL , AND EXECRABLE ; ( the constant judgment of all forraigne Protestant divines whatsoever , as I am able to prove ; what ever n D r Helyn or o others have rashly averred to the contrary ; But likewise further informe them ; That God may justly revenge the great contempt of his Deity in profaning his Sacred day with daunces and such like Revells and discorders , WITH HORRIBLE PVNISHMENTS , NEITHER IS IT TO BE DOVBTED ( saith M r Gualther ) THAT THE PROFANATION OF THE LORDS DAY , IS NOT THE LEAST CAVSE OF THE EVILS AND CALAMITIES OF OVR AGE , Yea their owne most illustrious Cardinall Robert Bellarmine ( whom they allmost deify when they doe but name him : ) is so farre a Puritan in this particular , that he not only spends p 4. or 5. whole Sermones against dauncing , mummeries , maskes , and such like Bacchanals , ( which he simply condemnes at all times , but especially on sacred festivals and Lords dayes as most detestable profanations of them ; ) but likewise professeth ; that the practise of them upon sacred times , was the occasion of all the publike calamities and judgments which they suffered . But by these Daunces , Mummeries , Bacchanels , and discorders ( saith he ) we polute the holy dayes of the Lord : and yet neverthelesse do we inquire the reasons why God doth punish us ? why we are slaine in our very houses ? doe not the Scriptures cry aloude , Sinne maketh a people miserable : And there is no evill in the Citie , which the Lord hath not done . Therefore these our sinnes of profaning the holy dayes of the Lord with daunces , revels and bacchanals , have procured us famine , and poverty , and pestilence , and sedition , and ALL PLAGVES AND SCOVRGES . And verily ( saith he ) in another Sermon . I vehemently feare , that if we proceed to celebrate the Bacchanals with mummeries , and maskes , and daunces , as we doe at other times , and to provoke God to wrath , with so many wicked Pastimes , our sinne will be growen to the full at last , and the anger of the Lord be so farre incensed , that he will utterly destroy us , as we see he hath destroyed many nations , for what I pray hath destroyed Grecia ? But even that very thing which we doe ? They were men exceedingly given to drunkenesses , feasting and DAVNCING , ( and that upon sacred times ) as may be knowne , by the Orations of Basill , and Chrisostome . But what hath God done ? because they were addicted to these things , and especially to DAVNCING , he hath imposed such a severe tyrant ( to wit the Turke ) upon their necks , that they now groane under the yoke , and are pressed with so heavy a burthen , THAT THEY HAVE NEITHER TIME , NOR WILL TO DAVNCE OR CAPER . Thus Bellarmine to his greate admirers shame and refutation . If then this sinne of profaning the Lords day , by dauncing , Maygames , Ales , Pastimes , or unnecessary travel and labour , drawe downe Gods Plagues and vengeance upon whole Kingdomes and Churches , as these authors , ( together with M r. Iohn Feild , in his declaration of the judgement of God , at Paris Garden ; and Humphry Robarts in his complaint for the Reformation of divers vaine , and wicked abused exercises , practised on the Sabbath day , which tend to the hinderance of the Gospell , and increase of many abominable vices : printed by Richard Iones , London 1580. together with M r. Philip Stubs , in his Anatomic of abuses , and M r. Iohn Nortbrooke in his Treatise where in dicing DAVNCING , vaine playes and Enterludes , with other idle Pastimes and exercises commonly used on the SABBATH DAY , are by the Word of God , and ancient writers reprooved , printed for George Bishop ▪ London : 1579. ) most punctually testifie : and the Practise of Piety dedicated to his Majesty , and 39. times printed by publike authority resolves : no wonder if it hath lately caused God to unsheath his sword of exemplarie justice upon these particular persons , ( that I speake not of the whole Kingdome in generall now scourged with a fresh plague and lately a drought ) whose tragicall examples I here present unto your view , to deterre all others from this Sinne. It is a true saying of Cyprian , Praebentur cunctis Exempla , cum fuerint quibusdam irrogata Supplicia . The Divine Punishments of a few are warnings to all : God grant that these may be so to us . Hee ( saith the same Father ) is over audacious , who strives to passe over there , where he hath seene another to have fallen ; hee is outragiously bead-stronge , who is not strucke with feare , when he beholds another perish in that course ; which he is running ; he onely is a lover of his owne safety , who takes warning by the Deathes of others : and he alone is a prudent man , who is made wise by the Ruines of other men . God of his mercie vouchsafe that the exemplarie deathes of these few here specified ( and of thousands more in this time of mortality , occasioned by this Sinne of Sabbath-breaking were as the former pests ; Together with a Plague in Pope Pelagius the second his time An. Domin . 591. as Petrus Blessensis in his 20. Sermon de Litania majori , records : ) may prove life to many ; and the judgements on some , become remedies to cure all , who are sicke of the selfesame Sinne. Amen . Examples of Gods judgments VPON SABBATH-BREAKERS . THese Examples of Gods judgements hereunder set downe , have fallen out within the space of lesse then two yeares last past , even since the Declaration for sports ( tolerated on the Lords day ) was published , and read by many Ministers in their congregations ; for hereupon ill disposed people ( being as dry fewell , to which fire being put , quickly flameth forth ; or as waters , pent up and restrained being let loose , breake forth more furiously ) were so incouraged , if not inraged , as taking liberty dispensed , thereby so provoked God , that his wrath in sundry places , hath broken out to the destruction of many , would to God to the instruction of any . And the judgements are so much the more remarkable , that so many in number , as here are observed , ( besides many more , no doubt which have not come to our eares ) should fall within so narrow a compasse of time , so thick , and that in so many places : as we read not of such a number of judgements in this kinde for this one sin throughout the whole history of time , from the Apostles hitherto : So many there are of them , as , it were too heathenish to impute them to chance , & too much stupidity , and envy of Gods glorie , not to acknowledge the speciall hand of God in them , upon such transgressors of his owne sacred day : And it were to be wished , that all the examples in this kinde , within this compasse of time ; were diligently collected and compiled into one Narration , for the further illustration of Gods glory , and for admonition to all Sabbath-breakers , who if they repent not , nor surcease from such their profanesse , it may justly be feared , that the number of such examples will be daily increased , till they make a heape for all the World , to stand amazed at . In the meane time , who so is wise , and will observe these things , even they shall understand the loving kindnesse of the Lord : Psal. 107. 43. As for the truth of them , I have good testimony under the hands of men , of sufficient credit , for the most of them ; and the rest hath come to our eares by credible report . If it shall so fall out , that one or two , or so , should proove otherwise , either for the substance , or circumstance ; let not the Reader blame me , who have used my best diligence to inquire out the certain truth of them all , and I am sure the most of the examples are confirmed by witnesses without all exception , and none of them is to me of any suspected credit ; So as here are no fained miracles , nor fabulous stories , nor ould Wives tales , for profane Scoffers to ieare at , and play upon , thereby to disgrace and discredit all truthes in this kinde , as some of late have done ( History of the Sabbath . part . 2. chap. 7. pag. 223. ) but these examples are such , as will abide the and search of this present age , wherein are yet living so many both eare and eye witnesse of them . EXAMPLE . 19. A Miller at Churchdowne , neere Glocester , would needs ( contrary to the admonitions both of his Minister in private , and generally in publicke , yea and that very day , and of other christian friends ) keepe a solemne Whitson ale , for which he had made large preparation and provision , even of threescore dozen of cheescakes , with other things proportionable ; in the Church-house , halfe a mile from his mille , his musical instruments were sett forth on the side of the Church-house , where the Minister and people were to passe to the Church to evening Prayer . When prayer & Sermon were ended , the Drumbe is struck up , the peeces discharged , the Musicians play , and the rowt fall a dauncing , till the evening ; where they all with the Miller resort to his mille ; where that evening before they had supt , about 9. of the cloke on Whitsunday , a fire tooke suddainly in his house over their heads , and was so briefe and quicke , that it burnt downe his house and mille , and devoured with all the greatest of all his other provision and housholdstuffe . This is confirmed by sundry good testimonies . EXAMPLE . 20. Richard Benfield an Apparitor in the parish of Hemsteed kept an Ale in the Church-house , joyning to the Church-yard with dauncing and revelling night and day without controule : pretending that the Bishop would beare him out ) and not unlikely , because at his complaint to the Bishop of his Minister , for preaching against dauncing and Maypoles , he was suspended for his labour ) It happened that upon the Lords day at even , being the 20. day of Aprill , that his youngest Sonne was accused for stealing a purse , and 20. Shillings in it , from a Butcher who lay drunke upon the board or table in the Church-house , for which he was like to be hanged ( the purse being found about him . ) Vpon the 21. day of the said moneth , Benfield his eldest Sonne Richard went downe into Hempsteeds Peirse , about some busines , & his youngest brother with him , where they mett with a litle boy called Baker ( that had beene a fishing ) having some small fishes in his hand . Benfields youngest Sonne would have taken these fishes from Baker , whereupon they fell together by the eares . The eldest brother Rich. Benfield went to helpe his yonger brother , being too weake for Baker . This Baker did sweare a great oath that he would stabbe him , if he did meddle with him , upon which words Benfield fell upon Baker , gave him a boxe or two , and ranne away . Baker followed him with his knife in his hand , overtooke him , and thrust his knife three inches deepe into his body , which wound prooved mortall , so that he never spake more words then these ; oh Iack Baker hath killed me , and so fell downe . Two men being present there , tooke him up in their armes , brought him up into the Church-house alive , and so soone as they had put him out of their armes upon the Table , he groaned , and died . Remarkable it is , that where the Father drew ale upon the Lordsday and so profaned it : In the same place his Sonne the next day drew his last breath ; for that the punishment inflicted was stamped with the resemblance of the sinne convicted . EXAMPLE . 21. At Baunton in Dorcetshire some being at bowles on the Lords day , one flinging his bowle at his fellowbowler , hit him on the eare , so as the bloud issued forth at the other eare , whereof he shortly died . The Murtherer fledd . EXAMPLE . 22. One good man Paul neere Stoke in Dorcetshire , rejoycinge much at the erection of a summer-pole , at a Parish cald Simsbury in Dorcetshire , & saying before one his Neighbours , he would goe see it , though he went naked through a quickset hedge : which is a cōmon proverb they use : Going with wood in his armes to cast into the bonfire , where he lived , and using these words : Heaven and earth are full of thy glory , O Lord : he was presently smitten by the Stroke of God , and within 2. or 3. dayes dyed , and his wife with him . These two last examples are testifieth by a Minister in his letter to a brother Minister . EXAMPLE . 3. A Mayd at Enfield neere London , hearing of the liberty , which was given by the booke , which was published for sports , would needs goe daunce , with others on the Lords day , saying shee would goe daunce , so long as shee could stand on her leggs ; shee daunced so long , that thereof within 2. or 3. dayes shee dyed . EXAMPLE . 23. In the edge of Essex neere Brinkley , two fellowes working in a chalke pitt , the one was boasting to his fellow , how he had angred his Mistrisse with staying so late at their sports the last sunday night , but he sayd he would anger her worse the next Sunday . He had no sooner sayd this , but suddainly the earth fel downe upon him , and slew him out right , with the fall whereof his fellowes limbe was broken , who had been also partner with him in his jollity on the Lords day , escaping with his life , that he might tell the truth , that God might be glorified and that by this warning he might repent of his sin and reforme such his profanesse , and remaine as a pillar of salt , to season others with feare by his example . EXAMPLE . 24. The last Spring a Miller hard by Wootton in Worcestershire , went on the Lordsday to a wake , whence returning home againe , the same day at night found his Mill and house all on a fier ; this was testified by a Minister ( in a Reply to another Minister ) who was an eye witnes . EXAMPLE . 25. At Woolston in the same Country , where the sayd Ministers father had beene Minister 40. yeares , and by Gods blessing upon his labours , had reformed things very well , yet upon the publication of this booke in printe , many of the inhabitants the springe following , were imboldned to set up Maypoles , Morrice daunce , and a Whitson ale , continuing their rude revelling a weeke together , with many affronts to their ancient and reverent Pastor : but it pleased God , that not long after , a sparke from a smithes shop , caught in that roome where the ale was brewed , and though meanes were ready at hand , yet it could not be quenched , but set the house on fire , and presently flew to the barne in which their disorder was , and burnt the same with 13. dwelling houses more , most of whose inhabitants were actors or abetters in the same : This is testifieth by many . EXAMPLE . 12. At Topudle in Dorceshiere , one Iohn Hooper aliàs Cole , upon the promulgation of the sayd Booke , was let downe into a Well to cleanse it , for to brew beere for a Whitson ale , by Francis Laurence , aliàs Smith , and Stephen P●pe Churchwardens , which Well was in the backe side of Richard Laurence aliàs Smith . Which Iohn Hooperfel● from the rope into the Well , where he dyed . EXAMPLE . 26. Richard Iones son of Widdow Iones , Iul. 1634. not farre from Dorchester , being severely admonished by his Mother , when shee understood he had a purpose on satturday night , to goe on the Lords day with other companions to Stoake to play at a sport , called fiues , but persisting in his resolution , and going the next day , accordingly being the Lords day at Stoake , where he played at the said sport , at night returning home with his companions , W m. Burges , W m. Hill , Iohn Edwards , after they had there wel drunke , they fall first a justling one another in the way , then to boxes , and in the end Edwards stabbing Iones under the left side , he dyed thereof , the monday night following about seaven of the Clocke . Behold here a terrible example of disobedience , to Gods holy commandements , not only the fourth , but the fifth also . EXAMPLE . 27. At Ovendeane in Sussex about 9. or 10. miles from Alfriston , aliàs Ason , one Iohn Arcold , of the age of one or two and twenty yeares , eldest sonne to Iohn Arcold , a blacksmith dwelling in Ason , with other younkars would needs fall a ringing of the bells on a Sabbath day , presuming the Booke for Sports gave them full liberty so to doe . One of the Churchwardens Robert Kenward hindred them from their jangling ; whereupon the said Arcold , and his companions fell in some contestation with him , telling him that though he hindred them now , yet they would ring the next Sunday , whether he would or no. But the said Iohn Arcold the ringleader before the next Sunday came , was strucke with a sicknesse , in which he continued a fortnight or 3. weekes till he died , in which time Robbert Kenward the Churchwarden , repairing to him , and putting him in minde of his bold affronting of him , he seemed to be sorry for it , and promised , if God would be pleased , to restore him againe to his health , he would never doe the like . God make his surviving companions , and all others , wise by his example . EXAMPLE . 28. At Walton upon Thames in Surrey , not farre from Oatlands , in the last great frost 3 , youngmen on the Lords day , after they had beene at the Church in the forenoone , where the Minister pressing the words of his text , out of 2. Cor. 5. 10. that we must all appeare before the judgement seat of Christ &c. they the while whispering one to another , as they sate . In the afternoone they went together over the Thames , upon the Ice , unto a house of disorder , and gameing , where they spent the rest of the Lords day , and part of the night also in revelling , one of them in a Tauerne merrily discoursing the next day of his Sabbath-acts , and voyage over the Ice ; but on the Tewsday next after , these three returning home wards , and attempting to passe again over the yce , they all sanke downe to the bottome as stones , whereof one only of them was miraculously preserved , but the other two were drowned . Rejoyce , O younge man , in thy youth , and let thy hart cheare thee in the dayes of thy youth , and walke in the wayes of thy hart , and in the sight of thine eyes : But know thou , that for all these things God will bringe thee unto judgement . EXAMPLE . 29. In the yeare of our Lord 1633. Octob. 26. after the booke for sports was known to be published in print , David Price a Welshman , servant to one Thomas Hill , a knowne Grasier of that Country , coming to Banbury with his drove on Satturday night , declared his purpose of driving them the next day , early in the morning being the Sabbath or Lords day : his Host where he lodged , disswaded him , because it was the Sabbath day , and told him that he would certainly be stopped , and made to pay for it according to the Statute . Hee answered that he would drive them , and let me see ( saith hee ) who will hinder me . So in the morning two other accompaning him , he went to fetch the Cattell out of the ground , one that knew him , mett him at the Townes end ( not yet oUt of the Towne ) and admonished him , saying , What , David , today , today ? he made no answere , but went onward , and though for any thing , that appeared to any other , or that himselfe complained of , he was then in good health , as ever he was , yet within little more then a stones cast of the Towne , he fell downe dead suddainly , and was burried in Banbury Church-yard the next day after ; None could discerne , any sensible or evident cause of so suddaine a surprizall ; and himselfe gave no signe of any paine , weakenesse , or illnesse , till the instant time that he gave up the ghost . EXAMPLE . ( 5. ) On Ian. 25. 1634. being the Lords day , in the time of the last great Frost 14. younge men presuming to play at football upon the yce on the river Trent , neere to Ganisborrow , comming alltogether in a scuffle , the yce suddainly brake , and they were all drowned . EXAMPLE . 30. At Wicks a Towne betwixt Colchester and Harwich in Essex , upon Whitsunday last in the afternoone two fellowes meeting at the football , the one killed the other . EXAMPLE . 31. At Oxford this last Sommer on the Sabbathday , one Bally Hawkes a Butcher , would needs goe into his feild with an hatchet and showell to mend his ditch : his Wife disswaded him what shee could , being the Sabbathday , but he said he would goe and make an end of his worke , which he did , for suddainly he was struck dead in his ditch , and so made an end of his worke , and his life together . EXAMPLE . 32. Also at Oxford a carpenter undertaking to mend a Stage in S. Iohns Colleidge on the Satturday night , for the finishing wherof he must of necessity spent some part of the Lords day morning , that the Stage might be ready against the Munday following , he that night fell backward from the Stage , being not farre from the ground , and brake his neck , and so ended his life in a fearefull Tragedy . EXAMPLE . 33. At Iuye Hinckley a mile from Oxford ( about the time when May-poles are sett up ) on the Lords day after evening Prayer , when most of the Towne were at the May-pole , one Iohn Cooper , servant to master Tinmore of the said Towne , going along the street , a Mayd out of a windowe in Iohn Nicols his house , not farre from the May-pole , called him to come in thither ; where also was another Mayd , and a young man named Christopher younge , servant to Master Willis of the sayd Towne ; Iohn Cooper at first refused to come to them , but the mayd earnestly intreating him , he yeilded to her , and being come in , sate downe by the other two , where having sate a while , the foresaid Christopher younge spied a Gun over the chimney , which he supposing not to be charged , fondly tooke downe , and fell a tampearing with it , and first levelled at the mayds , and after held it up against Iohn Cooper , as he sate , and unwittingly lifting up the Cocke , it strucke fire , and the peece discharged , and shot the said Iohn Cooper through the shoulder , so that he dyed presently , being heard only to say , O Lord. EXAMPLE . ( 6. ) At Dover the very same Lords day , that the booke was read , one in S. Iames Parish that played on a kitt , went and played , and thereby calld together a sort of wenches and young men : But he was thereupon that very day struck by divine hand , so as within two dayes he dyed . EXAMPLE . 34. A young man neere Bow , going to swimme in the river on Essex side , on the Lords day in the afternoone , was drowned . EXAMPLE . 35. Two boyes of S. Albons , going to Verolanes Ponds , a mile off to swimme on the Lords day , Iuly 19. one of them was drowned , and the other hardly escaped . EXAMPLE . 36. At Ramsey in Suffolke , a tall man on the Lords day going with others to swimme , and being advertized and warned of a hole in the water ; he sware that there was no place there could drowne him , but by and by on a suddaine he was missing , being now under water , and so drowned . EXAMPLE . 37. On September 13. 1635. being the Lords day , two young men of the Parish of S. Dunstans in the West , London , going to swimme , were both drowned . EXAMPLE . ( 7. ) At Thurlow in Suffolke , one making a Feast to his freinds on the Sabbath day , for joy of the publishing of the Booke for sports , was the next day pressed to death , by the suddaine fall of a faggot stack . EXAMPLE . 38. At Twiford in Buckinghamshire , a fellow playing at cudgels on the Lords day ( or as some say , upon a revell day ) receaved a hurt in the face , whereof he dyed the next weeke . EXAMPLE . 39. At Lemster , one Master Powel , Ian. 1634. on the Lords day serving a writt of sub poena ( and that of purpose on that day as is credibly reported ) upon one Master Shuit a Gentleman , this he did in the Church-yard , so soone as they were come out of the Church : Master Shuit thereupon told him , I thought you had beene an honester man then so , to doe this upon this day ; he replyed , I hope I am never a whit the more dishonest , or lesse holy for that : having spoken this , he suddainly fell downe dead , and spoke not a word more , his wife seeing this , was suddainly struck with sicknesse . EXAMPLE . 40. A fellow in Sommersetshire being to make a tente upon the Lords day , for a faire that was to be kept upon the Munday following , sayd to one on the Satturday , that they would reare it to morrow , so the next day which was the Lords day , being drunk , he dyed the same day roaring . EXAMPLE . 43. At Glassenbury in Sommersetshire , at the setting up of a May-pole , it miscarrying fell upon a child , & slew it , and it is reported that it was the Churchwardens child , who was the cheefe stickler in the businesse . Also when the May-pole in the same Towne , was againe the second time a setting up , a fire tooke in the Towne , so as all the people about the May-pole were forced to leave it , and to runne to the quenching of the fire . EXAMPLE . 44. A May-Lord of misrule , not farre from thence became madd upon it . EXAMPLE . 45. Also at Battersey neere London , the last yeare a notable example of Gods judgement befell a fidler , the youth of the town of both sexes , being assembled solemnly to set up a garland upon their may-pole , and having gott a Taber and Pipe for the purpose , he with the pipe in his mouth , fell down dead and never spake word . EXAMPLE . 41. At Corsham in Wiltshire in the Whitsunweeke , at a whitson-ale , one Marke Hulbert , a lusty young man , undertaking to act the fooles part , was so extreamly drunke and hurt with falls taken in the time of his drunkenesse , that shortly he tooke his bed , where he lay very loathsomly , in most grieuous paine , until the sixth day of Iune , being the Lordsday , on which he dyed at 4. of the clocke in the afternoone ( the usuall time for youth to take their liberty ) and was burried the same day before 9. of the clocke , & yet he burst , before he was layd into his grave . See Iob. 31. 3. EXAMPLE . 46. On May 31. 1635. being the Lords day , one Richard Clerke ( an apprentise unto Timothy Denorell shoomaker of Sherston in the Country of Wiltshire , within 3. miles of Tedbury , ) being drunke at the Church-house in the same Parish , told Henry Larrum of the same Parish , that was then in the same place drunke likewise with the Church-house ale , that he the said Richard , would either hange himselfe , or drowne himselfe , demanding of the sayd Henry which of the two was best ; unto whom he replyed , that he hoped he would do neither ; on the day following , being munday in the morning , the said Richard Clerke was seene to goe through the streat , without a bande , as if he had beene going about his masters businesse , and putting on his band without the Towne , he gott up into the middle of a tree , and there did hang himselfe . A miserable effect of carnall liberty and profane meetings on the Lords day . EXAMPLE . 47. The 31. May 1635. the booke of recreation was read in the Parish Church of Alvelye in Comit. Salop , in the afternoone , after all divine exercises publicke ended , there fell out a bloody fight betwixt 3. of Alvelye above said , and one of Envield of the Country of Stafford neere Adjacent , in so much that the man of Envield was sore wounded , and had his jaw-bone broken , so that he could not eate his meat for the sustaining of nature ; In his extremity he layd his death to the charge of the other 3. The Churchwardens of the Parish of Alvelye above said , presented these 4. for profaning of the Sabbath to my Lord his grace of Canterbury ( to use the words of the relation ) being the time of his metropoliticall visitation , since which time two of the parties fledd ; the third was committed to prison in Shewsbury , and was the next assises to come to his answere . EXAMPLE . 48. In March , betwixt 1634. and 1635. at Billericay in Essex , one Theophilus Pease , the Ministers sonne of that towne , went to ring the bells on the Sabbath day , whom the Churchwardens for that time hindered ; But against the next Sabbath , he gathered a company together , saying he would ringe in dispite of the Churchwardens . While he was a ringing , he was taken with a giddinesse like one drunke , and so sickned , and about three dayes after dyed . EXAMPLE . 49. Anno 1635. Ianuarie or there about in Chichester Diocesse , one Thomas Perkin , a willfull and usuall profaner of Gods Sabbath in Hailing South , being ringing on a Sabbath day , the rope tooke him up , and flinging him about 8. foot high , he fell downe on his head , and was taken up dead , and so remained long , but life at last was gotten into him , yet the bruise in his head is so great and dangerous as death is expected , and little hope of life remaineth . EXAMPLE . 50. At Craies , two miles from Billerikey , a servant of Master Holdsworth Minister there , ringing on the Sabbath , his Master sent to forbid him : but he would ring still , and before he had done ringing , he was strucke sicke , and a while after dyed . This was a little after the booke for sports was publikely read in the Church . EXAMPLE . 51. In Iune 1635. on the Lords day , the Tapster and Chamberlaine of the Queenes head in Southwarke , ridd into Kent to be merry , and having drunke liberally , riding homewards , the one of them fell from his horse , and broke his necke . EXAMPLE . 52. Also in Iune 1635. and as some report the very same Lords day , in Southwarke at the red lion , neere S. Georges Church , in the afternoone , a man with another sate drinking so longe , that the other about sixe of the clocke departing , fell a sleepe so , that he never awaked againe . EXAMPLE . ( 8. ) At Hellingsby 5. or 6. miles from Ason in Sussex , the booke being read on the Lords day , in the Church by the Minister , on the next day being Munday , an honest man , one Tomkins being on his way , a neighbour overtakes him , and scoffingly askes him , if he would goe daunce with him the next Sunday ; to whom the man aswered , take heed that thou be not dauncing in hell before that day come , or before it be longe ; By the next weeke Gods hand fell on this Scoffer , that himselfe and two more of his family dyed . EXAMPLE . 53. In the moneth of Iuly 1634. one Master Quince the Chirurgiō of the Tower of London , having an horse to sell , & meeting with a chapman , went to Coleman-street , where the horse was kept , to see and contract for him , on the Lords day in the afternoone ; the horse being sadled , M. Quince gets upon his back , to shew his chapman how well he would pace ; which done , as he was a lighting of his backe , his foote , which lighted on the ground slipped , the other foote hung in the stirrup , so as he fell to the ground , and with the fall brake his thighbone short off , so that he was carried from the place to an house neere adjoyning , where he lay in great paine , and agonye for 8 ▪ weekes space or more , allmost despairing of his life , and never stirring out of his bedde : at last it pleased God , by degrees to recover and restore him to the use of his legge againe , he having little use of it , ( & that with great paine ) for halfe a yeares space and more . His sonne had disswaded him from riding , because it was the Lords day ; and himself hath since acknowledged it a just judgement of God upon him for profaning that sacred time , which hath made him more carefully to frequent the Church , and to avoyd the profanation of the Lords day ever since . This the party himselfe , and most of the Tower can testify . EXAMPLE . ( 9. ) On February 9. 1634. being the Lords day , an Apothecaries man in Limestreat London , rid to Barnet with another companion , to make merry , who returning home drunke , neere highe gate , met a Tinker , and offring him some abuse , the Tinker strikes one of their horses , whereat the one bid the other run him through ; who drawing his rapier , ran the Tinker through the breast , that he fell downe dead : therupon being by and by apprehended , and confessing the fact , they were both sent to Newgate . EXAMPLE . 10. At Thorneton neere Westchester , the people there , upon the first publishing of the booke prepared for a solemne summer ale . The bringing in of their Lady flora should have been guarded with a Marshall troope : the lustiest wench , and stoutest young man in the towne were chosen to be the purveyors for cakes , and for ribbons for favours , the solemnity was to be on the munday , but the preparation on the Lords day ; this lusty tall mayd , on the satturday before went to the mill , to fetch home the meale for cakes on her head , shee being stronge and able for the purpose : but in the way , passing by a hedge , shee was suddainly struck by a divine stroke , and fell into the ditch , where shee was found dead ; shee was suffered to lye abroad in that pickle all the Lords day , til munday morning , when the Coroner being send for , shee was thence carried to her grave immediately , where all her solemnity was burried with her , & all her vaine thoughts in that very day , wherein the great solemnity should have been . And see what a good effect this wrought in the whole towne ; First , all their mirth was turned into mourning , no summer ale kept , and besides that , they being moved by the dreadfull stroke of God , tooke their may-pole downe , which they had before sett up , and never after would presume to set it up againe , or to have any more summer-ales , or may-games . God grant they continue in their sober mindes , and that all other would learne to be wise by their example . EXAMPLE . 11. In Yorkshire at a Wake , in the Parish of Otley at Baildon , on the Lords day , two of them sitting at drinke , late in the night , fell out and being parted , the one a little after finding his fellow , sitting by the fire with his backe towards him , comes behinde him , and with a hatchet chines him downe the backe , so as his bowells fell out ; the murtherer flying immediately , and being hotly pursued , lept into a river , and so drowned himselfe . O fearefull fruits of carnall liberty ! EXAMPLE . 18. One in Glocestershire being very forward to advance a solemne sommer-meeting , wherein his sonne was to be a cheefe stickler , went himselfe in great jollity to see it , and there beholding it , he fell downe suddainly , and so dyed . EXAMPLE . 12. One at Ham neere Kingston , being a scoffer of all goodnesse , and a common profaner of the Sabbath , going abroad to see his grounds on the Lords day , and finding some neighbours cattell to have broken in , he runnes to drive them out , and that with such eagernesse , that he fell downe dead instantly upon the place . EXAMPLE . 13. One Wright at Kingston , being a scoffer of Religion , and rejoycing much at the suspending of his Minister , and others , for not reading the booke of sports in their Churches , saying , hee hoped to see them allso served shortly : was within a day or two after struck with a dead Palsy , all over the one side , and with blindnesse and dumnesse , that he could neither goe , see , nor speake , and so lay in a miserable manner for a fortnight , and then dyed . EXAMPLE . 14. In Moorefields neere London , sundry youths playing at Catt on the Lords day , two of them fell out , and the one hitting the other under the eare with his catt , he therewith fell downe for dead in the place , the other was sent to prison : but the dead for the time , by Gods mercy recovering , the prisoner was released ; which may be a warning both to them , and all other youth , to take heed how they so profane the Lords day . EXAMPLE . 1. A woman about Northampton , the same day that shee heard the booke for sports read , went immediately , and having 3. pence in her purse , hired a fellow to goe to the next Towne to fetch a Minstrell , who comming , shee with others fell a dauncing , which continued within night ; at which time shee was got with child , which at the birth shee murthering , was detected and apprehended , and being convented before the justice , shee confessed it , and with all told the occasion of it , saying it was her falling to sport on the Sabbath , upon the reading of the booke , so as for this treble sinful act , her presumtuous profaning of the Sabbath : which brought her adulte●y & that murther . Shee was according to the Law , both of God and man , put to death , much sinne and misery followeth upon sabbath-breaking . EXAMPLE . 2. Also at Northampton , in the last Easter assises , there was a youngman who formerly , by seeing the example of good people , in the due sanctification of the Lords day or Sabbath , had begun to reforme his former loose kind of life , and to frame his conversation , according to Gods word , and that in the well keeping of the Sabbath , abstaining therein from sports and pastimes , and spending the whole day in the publike and private duties of it ; but when once he heard of the publishing of the booke for sports , and pastimes , he fell backe againe to his former wallowing , and being taken as he was picking a pocket , when the Iudges weare in the Church , upon examination confessed what he had formerly beene , and how he had been reformed , and that upon the publishing of the sayd booke , he was incouraged to run riot a fresh , by which meanes he fell into this impiety and iniquity , for the which he suffered death . EXAMPLE . 15. Aprill 1● . 1635. being Satturday , one travelling with three others from London to Maydenhead , he ( the rest spending the Sabbath there ) would travell on his way , the next day being the Lords day , contrary both to Gods commandement , and also of the Lady whom he served : who had given him strict charge ; to observe the Sabbath , and not to travell on it . He rode in the morning to Henley , and there heard the Sermon , after that he fell to travail in the afternoone , but as he went in the way , leading his horse in his hand gently downe a plaine descent , and even way , his horse suddainly fell , and broke both his fore leggs , the man sore agast at this not more suddaine , then strange disaster , which he could not but attribute to the immediate hand of God , and being past all hope of recovery was forced himselfe to knocke his horse in the head , and so to leave him , and being the next day overtaken at Abington by his company , whom he had left the day before , and they asking him how it fell out , he was no further on his way , he smote his breast , and told them how it had befallen him in the way , saying that he had heard many a good Sermon , yet none of them or any thing else did so worke upon his conscience , as this thing did ; and that this example should be a warning unto him for ever travailing on the Sabbathday againe . This is testified under the hands of those 3. which had travailed with him , and over tooke him . EXAMPLE . 16. At Dartmouth 1634. upon the comming forth and publishing of the booke for sports , a company of younkers on May-day morning before day , went into the Country , to fetch home a May-pole with Drum and Trumpett ; whereat the neighbouring ▪ inhabitants were affrighted supposing some enemies had landed to sacke them , the Pole being thus brought home and set up , they began to drinke healthes about it , and to it , till they could not stand so steady as the pole did , whereupon the Major and Iustice bound the ringleaders over to the Sessions , whereupon these complaining to the Archbishops Vicar Generall , then in his visitation he prohibited the justices to proceed against them in regard of the Kings booke . But the justices acquainted him , they did it for their disorder , in transgressing the bounds of the booke , hereupon these libertines scorning at Authority , one of them fell suddainly into a ‡ Consumption , whereof he shortly after dyed ; now allthough this revelling was not on the Lords day , yet being upon any other day and especially May-day , the May-pole set up thereon , giving occasion to the profanation of the Lords day the whole yeare after it was sufficient to provoke God , to send plagues and judgements among them . EXAMPLE . 17. In the same yeare 1634. and in the same Shire , one Edward Amerideth a Gentleman , having bene pained in his feet , and being upon his recovery , whereupon one sayd unto him , he was glad to see him so nimble . Amerideth replyed , that he doubted not , but to daunce about the May-pole the next Lords day : But behold the hand of the Lord , for before he moved out of that place , he was smitten with such a feeblenesse of hart , and dizsines in his head , that desiring helpe to carry him to an house , he dyed before the Lords day came ; so fearefull it is to fall into the hands of the living God. EXAMPLE . 54. Many more examples might here be added , not only such as have fallen out within these two yeares last past , since the sayd booke was published by the Ministers in their Churches , but also , since the booke was first of all printed and published , the very bruite whereof , without being read by Ministers , was enough , and to much to imbolden youth to take their liberty in profaning the Lords day , but for the present , I will add but one more . At Chidlington upon the edge of Hertfordshire , not farre from Hitchin , a company of fellowes upon a holy day being to play a match at foot ball , one of them was tolling the bell , to assemble the rest , some being come into the Church the randevoze of their meeting , suddainly it thundering was seene a blacke ball come tumbling downe a hill neere by : which tooke its course directly into the Church , there it flew into the bell free and first slew him , that tolled the bell , then it flustered about the Church and hurted divers of them , and at last bursting ; left a filthy stinke like to that of brimstone , and so left a terror to all such spend thrifts of precious time , and especially such as is dedicated to sacred uses , who so is wise and will observe these things , even they shall understand the loving kindnesse of the Lord. Psal. 107. 43. EXAMPLE . 4. Vpon May day last , being the Lords day , a mayd of the Minister of the Parish , Cripplegate , London , was married to a Widower having 3. children , the youngest being at Nurce in the Country ; upon this day they kept their feast in the Church-house joyning to the Church , where they spent all the afternoone in dauncing : but within one weeke after , the Plague began in that Parish in the new married mans house , where within a moneth it tooke away the man and his wife , and his two children that were in the house . And thus was the Plague brought first into that Parish this yeare . To this we will adde another example , because it fell within the same moneth , in the same city . A Minister , Rector of a Church in London , on the saturday would goe with two of his neighbours , boon companions , to be joviall the next day , being the Lords day , they conditioning that he should bestow a Sermon upon them . They on the Lords day , being now in the country , spent the forenoone idly : in the afternoone they goe to visit another London Minister , who had another benefice there in the Country ; he puts his brother to preach : which done invites him , with his companions , to a bottle of Sacke . They drank so long , that the two neighbours tongues began to faile them . Home to their lodging within a few miles they betake them . That night their Minister could not sleepe ; and raising early to walke abroad , he returned with such a coldnesse upon him , that he looked , and felt like cold pale death ; the two neighbours much dismayd , and with much adoe get him home to London , where in that case continuing , he dyeth before the next Sabbath day . EXAMPLE . 55. Vpon May-Eve Thomas Troe of Glocester , Carpenter in the Parish of S. Michaell , some comming unto him , and asking him , whether he would goe with them to fetch the May-pole , he swore by the Lords woundes , that he would , though he never went more . Now while he was working on the May-pole on May day morning , before he had finished his worke , the Lord smote him with such a lamenesse and swelling in all his limbes , that he could neither goe , nor lift his hands to his mouth , to feed himselfe , but kept his bed for halfe a yeare together and still goes lame to this day ; May 4. 1636. EXAMPLE . 56. About a yeare since 1635. in Ashton under the Hill , in the Parish of Beckford , in the Country of Glocester , the Minister there Master Blackwell , having occasion in his Sermon in the afternoone on the Lords-day to reproove the profaning of that day by sports &c. as soone as the Sermon was done , a youngman of that place used these words , Now Master Blackwell hath done , we 'le begin ; and so taking the Cudgells , playes with them ; and at the second or third bout , he received a thrust in one of his eyes , that thrust it quite out , so as it hanged by , and could never recover it againe . THese Examples of divine justice , so notorious , so remarkableboth for number and variety , having fallen out in so narrow a compasse of time , and so dispersed over the whole Land , as every particular place , and country might take speciall notice thereof : if they will not take , and make impression in our stony hearts , to moove us to speedy repentance ( as for many other enormities , and crying sins , so in speciall ) for this our ring-leading sinne of the heathenish profanation of the Sabbath , or Lords day : what plea can we make for our selves , why the Lord of the Sabbath , should not send some universall , epidemicall sweeping calamity uponthe land , sparing neither small nor great ? And now , that the plague and pestilence begins to breake forth , and spreeds itselfe much amongst us , the Lord shooting these his terrible venemous arrowes , from which not even Princes nor Prelates palaces can secure themselves , from becoming his butts and marks : What can we more impute it unto , as the cause thereof , then to this grand sinne , of the profanation of the Sabbath or Lords day , occasioned so much the more by the publishing of the late booke for sports , and that , by the Ministers themselves ? For was it not the judgement and confession of King Iames of famous memory , and of the whole state and Kingdome in an exhortation published in that great plague , beginning with his raigne , 1603 , where are these words : The Lords Sabbath is not kept holy , but polluted &c. and therefore the cause is apparent , why the plague is broken in amongst us ? And was not the same exhortation afterwards republished by our gracious King Charles ( whom God long preserve a religious and righteous Governour over us ) in the first yeare of his raigne , with the approbation of the whole Parliament , where the same is acknowledged of that other great Plague , in the beginning of his Raigne 1625. namely , that one principall & speciall cause thereof , was the not keeping holy , but polluting the Lords day ? And if this were a principall cause of those great plagues then , why not of this which now we suffer ? yea what Plague upon plagues may we not justly expect to breake forth upon us in these dayes , wherein we have increased & surpassed our fathers sins , and that in such a height , as they reach up to heaven , to pull downe flames and flakes of vengeance upon our heads . And so much the more , sith upon the publishing of the said booke , so manyfold mischiefes have attended and followed , as never any age since Christ , much lesse such a Christian state as we professe to be , hath seene , or ever heard the like . For besides the open violation of Gods holy commandement , the 4. Morall , acknowledged in our ‡ Homily to be the ground of our Christian Sabbath day ( as it is there , no lesse then 8. severall times distinctly stiled ; as also in another * Homily twice , which by the way makes me wonder at the audacious insolence , & arrogant ignorance of some new Masters in these dayes , and in particular of D r. Poch . in his Sunday no Sabbath , who is not ashamed to avouch with open mouth , that the name of Sabbath was never given to the Lords day , untill it was brought in by Iohn Knox , & others of the Puritan faction in the yeare 1554. What saith he then to the Homilies of our Church , which were set forth in K. Edw. 6. his Raigne , and so I am sure before 1554. by 3. or 4. yeares ; now these ( to omitt innumerable testimonies more , both out of ancient Fathers , and the Prelates of this Land ; too large to be comprehended in a Parenthesis , being now to furnish a pretty Treatise ) these our Homilies ( I say ) so frequently and clearly called the Lords day the Sabbath day , before Iohn Knox called it so , 1554. And the same Homilies being set forth a fresh by Queene Elizabeth , 1562. will Dr. P. dare to charge the learned and pious compilers of them , a pack of Puritans , or ( as * some other ) NOVELL SABBATARIANS ? But this by the way ) by which violation ( I say ) of the Sabbath or Lords day , God is intolerably dishonoured , and his Religion disgraced through outragious libertinisme : What an invention of Antichristian tyranny hath broken in at the opening of this great sluice ? What havock is made in our Church by sundry of the Hierarchy in suspending godly Ministers , depriving them of their liberty , livelyhood , and Freeholds , against all Lawes of God and man , so as they , their wives and children are exposed to beggery and all misery , and their flocks to be devoured of the wolves , and to become a prey to that roaring Lion ; and all this , because they dare not offer violence to their consciences , in doing that , which should dishonour God , indanger their owne , and their peoples soules , abase before God and man the authority and dignity to their Ministry , condemne the innocent people of God , and call the wicked righteous , teach inferiours rebellion to their Superiours , and in a word hasten the pulling downe of vengeance from heaven upon the Land ? O ye heavens , stand amazed at this sight ! Tell it not in Gath , nor publish it in the Streets of Askelon , least the daughters of the Philistims rejoyce , least the daughters of the uncircumcised triumph . What could the Pope have done more , then some of our Prelates have done in this kind , for the darkening of the glory of Christs Kingdome , and for the setting up of Antichrists throne againe in this Land ? But our Lord sayth , Ye shall know them by their fruits . Besides , what impudency and impiety hath broken out from sundry aëry and ambitious spirits , who have dared in their late published bookes upon bookes , to belch out their blasphemies against God , and the power , purity , and profession of the Religion established amongst us for so many yeares . Nor only is the floodgate of all profanenesse and impiety broken up , in the violation of the 4. commandement , but of the 5. also , when as , by occasion of the publishing of the sayd booke ( which inhibits Magistrates and superiours , to restraine or punish youth for taking such liberty on the Lords day , as the booke alloweth , and which all other books , writings , monuments of Fathers , Councells , Kings , Emperours , Divines ancient and moderne , Protestants and Papists , have universally with one vote and voyce cryed downe , till now but yesterday a new generation of Maleferiati hath risen up , out daring and defining the whole world , and God himselfe ) inferiour persons exalt themselves in high contempt against their Superiours , as the common vulgar against the Magistrate and Minister , servants against their Masters , children against their Parents , and wanton wives against their husbands , which hath caused such outcryes and complaints of masters , for their servants unbridled and uncontrowled outrage on the Lords day ; which must also in-jure them with pride and presumption of spirit the whole weeke after , and so their whole life , while like untamed colts they have thus learned to take the bitt betweene their teeth , and so to runne a gallop into all excesse of riot . So as if the booke be not all the sooner called in , and the authors of those late books against the sanctification of the Lords day condignly punished ; and a speedy reformation hereofset on foot : how can we looke for a stay of the plague untill the Land be consumed ? Now the Lord make us wise , to lay these things to heart , least he teare in peeces , and there be none to deliver . For as never any Christian Church hath produced such monstrous impieties : so never any Church hath bene the theater of such tragicall examples of divine wrath , as our Land is like to be , if we speedily repent not . Vnlesse therefore we repent , we shall all likewise perish , as these examples have done before us . Now for these so many , so markable examples of Gods judgements inflicted upon the violaters and profaners of the Lords day , and that in so short a time , even since the booke for such sports was published , we may thus argue and conclude . That , for which the Lord inflicteth and executed so many notorious and severe judgements , must needs be a notorious and hainous sin , and so a breach of his holy commandement . But for the violation and profanation of the Lords day by sports and pastimes , or by servile works , the Lord inflicteth and executeth many notorious and severe judgements , as of late we have seene . Erg. the violation & profanation of the Lords day is a notorious and heinous sin , and so a breach of Gods holy commandement . The Major Proposition is a Maxime in Divinity . God punisheth no man , but for sin : and sin is a transgression of Gods law : 1. Ioh. 3. 4. For the Minor proposition , it is so cleare , as it cannot be denied , except men will be senselesse and blind Atheists But they that feare God , shall declare the worke of God , for they shall wisely consider of his doing ; as Ps. 64. 9. Now if the violation or profanation of the Lords day be a sin , and so a transgression of Gods holy commandement : then of what holy cōmandement , but of the 4. And if of the 4. then the holy keeping of the Lords day for the Christian Sabbath , is grounded upon the 4. commandement , and cōmanded in it , as God hath abundantly testified by his many remarkable judgments , even within this two yeares , as hath bene shewed . Ob. But here some may object : God may punish men for the breach of humaine ordinances , which are not the expresse commandements of God. So in this instance , God may punish the violation or profanatiō of the Lords day by such sportes , or wakes , as being a breach of a humaine ordinance , or Ecclesiasticall institution . Answ. I answere it is true , all humaine ordinances , being not against Gods word , are to be observed for conscience sake of Gods commandement , commanding subjection to all ordinances of men for the Lords sake . And if it were a humaine ordinance , to dedicate this day of holy rest to God by a perpetuall vow and Decree : then the greater is their sin , that devoure that which is sanctified , and after the vow make inquiry , how it may be violated . So as they ly under the wrath of God , for so doing , and are lyable to the like judgements , without repentance . THE EPILOGVE . THus have I presented you with a large scene of late severall examples of Gods judgements upon Sabbath-breakers , and such a disorderly people , who have bene so presumptuous as to profane the Lords owne sacred day , against the monitions of Gods faithfull Ministers , with unnecessary labour , vaine sports and idle pastimes . To which I might annexmany ancient Precedents of like nature which I pretermit , onley one excepted , which is remarkable . In the yeare of our Lord 1583. in the famous Metropolis of this our Land , the City of London , two Citizens the one leaving his wife , the other her husband , and committing adultery together on the Lords-day , it pleased God to strike them dead with fire from heaven , whilst they were in in the very act of uncleannes , their bodies being left dead in the place halfe burnt up , sending out a most loathsome savour , for a spectacle of Gods avenging justice unto others , to teach them both to shun the sin of adultery and of Sabbath-breaking too , and to take heed how they commit any sin or wickednesse at any time and especially on Gods sacred day , or how they follow dauncing , may-games , morisdaunces , ales , and such lascivious pastimes , b which commonly end in whoredome , adultery as being strong allurements thereunto , this judgment was so famous and remarkable , that Laurentius Bayenlinke , a forraine Historian , in his Opus Chronologicum orbis universi Antwerp . 1611. p. 110. hath thought good to register it to posterity ; if any deeme those judgements strange , or that God should inflict such punishments on this sin , which some now justify , as a part of Christian liberty , both in the Pulpit & in c printed works . I shall only intreat such to remember , that the whole Convocation house , all the Archbishops , Bishops , Archdeacons , and greatest Clerks of England in their booke intituled THE INSTITVTION OF A CHRISTIAN MAN , subscribed with all their names , and dedicated to K. Hen. 8. an . 1537. and K. Hen. 8. himselfe in his owne booke inscribed A necessary doctrine and erudition for any Christian man set forth by the Kings Majesty of England , with the advise and approbation of the Lords spirituall and temporall , and Nether house of Parliament , an . 1543. and by the King himselfe , dedicated under his name and title to all his faithfull and loving subjects , and published by vertue of the Statute , of 32. H. 8. c. 26. in the exposition of the 4. Commandement , have in the very dawning of Reformation injoyned all Bishops and Preachers diligently to instruct and teach the people , committed to their spirituall charge ( and I wish that some Bishops would now doe it ) that against this commandement generally do offend all they , which having no lawfull impediment , doe not give themselves upon the holy day to heare the word of God to remember the benefits of God , to give thanks for the same , to pray , to exercise such holy works both publikely in the Church , and privately in their houses , as be appointed for such holy dayes : but ( as commonly is used ) passe the time either in idlenesse , in gluttony , in riot or other vaine and idle pastime , DOE * BREAKE THIS COMMANDEMENT . For surely such keeping of holy day , is not according to the intent & meaning of this cōmandement , ( as some new * Doctors now dogmatize ) but after the usage & Custome of the Iewes , ( though some late Rabbies would make the world beleeve that the strict sanctification of the Lords day , and the restraining of vaine Sports and Pastimes on it , is Iewish , when a Ignatius , b Augustine , c Cirillus , Alexandrinus , d Ephraim , Syrus , e Socrates , Scholasticus , f Theodosius the Emperor , g Beda , Vincentius Belvacensis , and generally all authors since , have branded dauncing , sports , and recreations on the Lords day both as jewish and heathenish ▪ and i D r Iohn White in his way to the true Church , defended & published by his elder brother , D r Fr. White now Bp. of Ely , k Mr Zanchie , l Wolfg. Musculus , m M r Iohn Sprint , as Popish and licentious ; tending to the overthrow of piety , and desolation of publike Governement , ) and doth not please God , but doth much more offend him , and provoke his indignation and wrath towards us . For as n S. Augustine saith of the Iewes , they should be better occupied , labouring in the feilds , and to be at plough , then to be idle at home . And women should better bestow their time in spinning of wool , then on the Sabbath-day to loose their time in leaping or dauncing , and other idle wantonnesse . Now if the whole Clergy , King , State , and Parliament were so quicke-sighted as in those times of darknes to see a Lords day Sabboth in the 4. commandement , to be Wholly , onely and intirely dedicated to God and his true worship , as they there teach ; and so pious as to beleeve , that the exercise of vaine idle sports , Pastimes , and dauncing on it , did much more offend God , then ploughing or spinning , and provoke his wrath and indignation towards us ; no wonder if we in the cleare sunshine of the Gospell behold so many sad spectacles of his wrath , and indignation against the offendors of this commandement in this kind , to teach these blind Seers , and seducing guides ( as o Bp. Latimer long since named them ) that God is now as jealous for the sanctification of his day , and as much offended with the profanesse of it , and infringers of the fourth Commandement , by unnecessary labours , travell , or idle pastimes , as he had bene in any age , if not rather much more , in regard of the great light of the Gospell , that hath for these many yeares so clearly shined amongst us , which if they will not yet beleeve , I shall at once close up their mouthes with the resolution of our Homilies ratified by p Act of Parliament , and the 35. Article of our Church , to which these Novellers have subscribed , and whose Patronage they pretend against all q novell Sabbatarians : But alas ( saith r the Homily ) all these notwithstanding ( and I pray God , I may not still say notwithstanding all these fresh examples ) it is lamentable to see the wicked boldnesse of those , that will be counted Gods people who passe nothing at all of keeping and hallowing the Sunday . And these people are of two sorts , the one sort , if they have businesse to doe , though there be no extreame need , they must not spare for the Sunday , they must ride journeyes on the Sunday , they must drive and carry on the Sunday , they must come and ferry on the Sunday , they must buy and sell on the Sunday , they must keepe markets and faires on the Sunday , finally they use all dayes alike , worke dayes and holy dayes are all one . The other sort is WORSE ( so the Homily against these ‡ new masters , who make labour in mens callings on the Lords day WORSE and more unlawfull then dauncing & Pastimes , contrary to the judgement of s S. Augustine , Gregory the great t Alensis and all u writers since who unavoce resolve , that it is better and more lawfull to plough and spin on the Sabbath-day , then to daunce : ) for allthough they will not travell and labour on the Sunday , as they doe on the worke day , yet they will not rest in holinesse as God commandeth ; but they rest in ungodlinesse and filthinesse , prauncing in their pride , pranking and pricking , pointing and painting themselves to be gorgeous and gay , they rest in excesse and superfluity , in gluttony and drunkennesse ( as they doe at wakes , Ales , and May-poles ) like ratts and swine , they rest in brawling and rayling , in quarrelling and fighting , they rest in wantonnes ( and what else is dauncing , moris-dauncing , maygaming &c. ) into-ish talking , in filthy fleshlines , so that it doth too evidently appeare , that God is more dishonoured and the devill better served on Sunday , then upon all the dayes of the weeke besides . And I assure you , that the beasts that are commanded to rest on the Sunday , honour God better then this kind of people , for they offend not God , they breake not their holy dayes . Wherefore , O ye people of God , lay your hands upon your hearts , repent and amend this grievous and dangerous wickednesse , stand in awe of the commandement of God , gladly followe the example of God himselfe , be not disobedient to the godly order of Christs Church used and kept from the Apostles times untill this day , feare the displeasure and just plagues of Allmighty God if ye be negligent , and forbeare not labouring and travailing on the * SABBATH DAY , and doe not resort together to celebrate and magnifie Gods blessed name in quiet holinesse and godly reverence . I shall conclude all with the words of the Councell of Paris under Lewis and Lotharius . Anno 829. li. 1. c. 50. & . li. 3. c. 5. & 19. Multa alia terribilia judicia &c. Many other terrible judgments have bene , and hetherto are , whereby is declared how much God is offended with the dishonour of this day . Wherefore the Imperiall highnesse is specially to be implored of the ‡ Preists , that this power ordained of God for the honour and reverence of so great a day , may put a feare into all men , least none of what condiō soever presume on this holy and venerable day to use these and the likesports , dauncings and leapings hereafter , because while they doe these things , they both darken the glory of Christianity , and give occasion to the blasphemers of Christs name the more to dishonour him . We require also , and earnestly intreat , that in the observation of the Lords day , as we have a longe time beseeched you , you use due care that unlesse great necessity constraine you , free your selves on that day , as much as may be from worldly cares and sollicitousnesse . And that which becometh the honour of so great a day , that both you your selves doe it , and by your example doe teach and compell yours to doe it . We wholsomly admonish all faithfull people , that they give due honour and reverence to the Lords day , because the dishonour of this day doth both much swarue and abhorre from Christian religion , and doth without doubt procure the perill of soules to the violaters thereof ; And with that of the Councell of Burges , an . 1582. apud Bachellum Decreta Ecclesiae Gall. l. 4. Tit. 7. c. 21. Allthough Lords dayes and holy dayes are instituted only for this purpose , that faithfull Christians abstaining from externall and gainfull works , might more freely and with greater piety give themselves to divine worship , and to the meditation of the infinite benefits of Gods goodnesse towards mankinde , and so being WHOLLY taken up with the wholsome duties of religion , should diligently beware as Ignatius admonisheth the Philippians , that they should not abuse holy dayes with any disgrace or injuries , yet notwithstanding in our times , it preposterously and usually comes to passe , that both solemne and religious dayes are not only spent in transacting , unlawfull and secular businesse , but likewise in luxury , lasciviousnesse , prohibited sports and pastimes Revells , and the exercising of other wickednesses , whereupon it is not to be doubted , that for the greatest part , so many calamities wherewith we are so long since consumed are justly inflicted on us by God , who is incensed against us by so great wickednes . To appease whose present anger and likewise to avert his greater indignation hanging over our heads : we command all Parish Priests of our Province , that they frequently and seriously admonish the people , that on Lords dayes they not only keepe themselves from all prohibited works , but likewise that they be ex animo cordially and religiously , present at all sacred misteries of the Church , and at the preaching of Gods word , and that they pretermit not the works of piety in releiving the poore , comforting the afflicted , and in doing other pious things , wherein Christian profession and charity do most of all shine forth . And we exhort all Magistrates according to their and our duety , as farre as possibly we may , that they would take care , that those holy and solemne dayes should be holily and piously celebrated , this being principally in their power , and belonging to their charge . Neither verily can any manner of Governing the common wealth , be better or more praise worthy then that which gives the first place and care to divine worship and religion . FINIS . Christian Reader , as these examples have beene displaced , so one of them hath beene omitted in the printing , which because it is notable and worthy consideration , I shall here adde for a conclusion . M r. William Noy , that great Gamaliel of the Law , his Majesties late Aturney generall , as he had a great hand in compiling and republishing the late Declaration for pastimes on the Lords day ( thrust out by his , and a great Prelates practise , to thwart Iudge Richardsons good order for the suppressing of Wakes and Revels in Somersetshire , and the Iustices of that Shires Petition to his Majesty for the continuance of it , and to make way for a Starchamber censure against M r. Prynne ) so he eagerly persecuted this wel-deserving Gentleman of his own Profession and Society , ( to whom he was formerly a friend in appearance , but an inveterate enemy in truth ) for his Histrio-Mastix , compiled onely out of the words and sentences of other approved Authors of all sorts , against the use and exercise of Stage-plaies , Enterludes , Morisdances , Maygames , May-poles , Wakes , lascivious mixt Dancing , and other Ethnick pastimes , condemned in all ages , without any thought or suspition of giving the least offence , either to the Kings most excellent Majesty , the Queene , or State , as he averred in his Answer upon Oath . And although this book was written 4. yeares , licensed almost three , printed fully off a quarter of a yeare , and published 6. weekes before the Queenes Majesties * Pastorall , against which it was falsely voiced to have beene principally written ; diligently perused and licensed by M r. Thomas Buckner the then Archbishop of Canterbury his Chaplaine , both before and after it came from the Presse , entred in the Stationers Hall under the Wardens hand , printed publikely in three authorized Printing-houses , without the least controll , and published by the said Licensers direction , who would have nothing new-printed in it , as appeared upon oath at the hearing : and although M r. Noy himselfe ( to whom he presented one of the Bookes ) upon the first reading of it , commended it , thanked him for it , oft affirmed that he saw no hurt in it , and at the hearing confessed , that the worst and most dangerous phrase and passage in it , might have a good and faire construction , and Schollers would all take it in a good sence ; yet he handled the matter so ( by * suppressing the Gentlemans exhibits and defence , wresting his words and meaning , refusing to discover the particulars of the booke on which he would insist , though ordered so to doe by the Court , it being else impossible to instruct Counsell how to make a reply , and by tampering under hand with some of his Counsell by no meanes to make any justification or defence to cleare his innocency though the party earnestly intreated , and gave them instructions to the contrary ) that the poore Gentleman at last received the heaviest y censure that this latter age hath knowne , all circumstances considered , being expelled the Vniversity of Oxford and Lincolnes Inne , thrust from his profession in which hee never offended , fined 5000. pound to the King , ordered to stand on two severall Pillories , and there to lose both his eares , his bookes to be there burned before him , and to suffer imprisonment during life besides . Which Sentence thought by most that heard the cause to bee meant only in terrorem , without any intention at al of execution , being respited for above three moneths space , and in a manner remitted by the Queenes most gracious mediation ; was yet by this Atturnies and a great Prelates importunity , beyond all expectation suddenly and severely executed , without any the least mitigation , few of the Lords so much as knowing of it . The Gentleman hereupon is set on the Pillory at Westminster and there lost an eare ; Mr. Noy like a joyfull Spectator laughes at his sufferings , and this his great exploit he had brought to passe , which divers there present observed and condemned in him . The Gentleman like an harmelesse Lambe tooke all with such patience , that hee not so much as once opened his mouth to let fall any one word of discontent . Yet that just God and Soveraigne Lord of heaven and earth , z Who beholdeth mischiefe and spite to requite it with his hand , and avengeth the innocent bloud of his servants , took this his mirth and malice so hainously , that the same day ( as some about him , and of his owne society reported ) he who thus shed his brothers and companions bloud , by the just hand of God fell a voyding and pissing out his owne : which so amazed him , that he used all meanes he could to smother it from the world , charging his Laundres , and those about him , not to speake of it , refusing to acquaint his Physicians with it : hereupon hee growes very palid and ill , the Physicians wonder at it ; he complaines to them onely of the gravell and stone in his kidnies , till at last he grew so ill with this divine stroke , that he was forced to disclose his griefe to them , yet so as they must faithfully promise to disclose it to no man , for feare people should say it were a just judgement of God on him for shedding Mr. Prynnes blood : But God would not have this secret long concealed ; his Laundres , men , & some Gentlemen of his society discover and talke of it : he much vexed in mind , in stead of repenting of what he had done , and seeking to right the party wronged for his irreparable dammage , like a Hart or Beast once mortally wounded , proceeds on in his former fury , seeks to bring the poore distressed Gentleman into fresh trouble & a further censure , brings him Oretenus , into the Starchamber , reviles him with all maner of uncivell words , moves to have him close prisoner among the rogues in Newgate , sels his Chamber as forfeited to the House by his expulsion , seiseth his books : and when as the Court would not grant his unreasonable malitious motion , above 5. weeks after in the long vacation , when most of the Lords were gone , and his Majesty in his progresse , drawes up an order of his own making in Starchamber for the Gentlemans close imprisonment ( the last order he ever made ) caused the register to enter it , and sends it to the Tower to be executed the same day he went to Tunbridge waters , without the Lords or Courts privity . The day following drinking of those waters he was in miserable torture , in so much that most dispaired of his life , and some reported he was dead : and hearing there , that his disease of voyding bloud was then publikely known and talked of in London , he was so vexed at it , that hee fell out with his Physicians and servants , rayling on them like a frantick man , as if they had betrayed him , and disclosed his secrets ; Yea it so fretted and gnawed his heart & conscience , that it made his very heart & intrails to perish : and about a fortnight after brought him to his end . Being opened after his death , ther was not a drop of bloud found in his body , for he had voided al out before , his false malicious hard heart with inward fretting & vexing was so consumed & shrinked up , that it was like an old rotten leather purse or meere scurfe , the Physicians never seeing the like before , his flesh and kidnies were as black as an hat , his intrails ( except his lungs onely ) all putred ; and his carkas a miserable spectacle , but no stone that could trouble him was found about him : his funerall according to his desire was so private , that there were hardly Gentlemen enough to carry him to his grave , but that some came in by accident . His clients the Players , for whom he had done knight-service , to requite his kindnes , the next Terme following make him the subject of a merry Comedy , stiled ; A Projector lately dead ; wherein they bring him in his Lawyers robes upon the Stage , and openly dissecting him , find 100. Proclamations in his head , a bundle of old motheaten records in his maw , halfe a barrell of new white sope in his belly , which made him to scoure so much , and yet , say they , he is still very black & foule within . And as if this voiding of all his owne blood , & publike disgrace on the Stage were not sufficient to expiate the wronged Gentlemans bloud & infamy : himselfe in his last will layes a brand on his owne son and heire : bequeathing all his goods and lands not therein given to others , to Edward his eldest son to be scattered and spent , nec de eo melius speravi : enough to make a dutifull child turne unthrift , & a signe of a dispayring man. Which son of his upon his own challenge & rashnes hath since beene slaine in a duell in France by Captaine Byron , who escaped scotfree and had his pardon . Thus hath God punished bloud with bloud : thus hath he dealt with one of the chiefe occasioners of this * Declaration , & burner of that book , which learnedly manifested the unlawfulnes of the severall sports and pastimes countenanced in it , especially on the Lords own sacred day out of old and new Writers of all sorts , & specified divers judgements of God upon the authors , actors , & spectators of them , not unworthy consideration in these sable times of plagues and judgements . O consider this & all other the foregoing examples , ye impious Prelates , that so far forget the Lord , as still to silence , excommunicate & persecute godly Ministers for not reading this Declaration ( though there be no Canon , Statute , Law or Precept extant that requires it ) to the ruine , not so much of them , as their poore innocent peoples soules : ye that in these dolefull daies of Plague and pestilence suppresse , neglect all publike fasting , preaching and praying , which now if ever should be cried up & practised , and in stead thereof give your selves over to * dancing , feasting , playing , * Sabbath breaking , to draw downe more wrath and plagues upon us . You who oppresse & maliciously persecute godly men , for crossing you in your delights of sin , lest ye now perish as these have done , & so much the rather , because you have al these presidents to admonish you , and yet will not be warned . Well , if you will not be admonished but proceed as you have done , if you perish , thanke your selves ; I can say no more to you but this : * Discite justitiam moniti & non temnere divos . Courteous Reader , I pray correct with thy pen these mistakes and omissions of the Printers , ere thou read the Books , Errata and Omissions . In the Title page , l. 17. r. inchoat . l 18. r. cansummat In the Epistle , p. 2. l. 3. for with . r. as l. 15. r. hapning . p. 3. l. 4. r. so audaciously . l. 24. f. sins , r. sinewes . l. 27. f. hath , r. have . l. 31 r. In Petrus Blesensis . p 4. ● . 29. r. pointes . p 5. l. 13. r. and such p. 8. l. 31. f. were as , r. as were In the examples , p. 11. Exam. 5. l. 8 were all drowned : adde this omission : as some letters report : Others say they were onely in great danger of drowning , a spring tide breaking the Ice , but with much labourwer at last saved after 2. or 3. houres space by the helpe of hotes . p. 15 l. 13. f. reare , r reare p. 28. l. 1. f. 1634 r. 1636 l. 2. r. Parish of S. Giles p. 32. l. 1. f. now , r. enough . l 6. r. Dr. H. l. 11. f. invention , r. inundation . l. 23. f. to , r. of . p. 33. l. 19. f. defining , r. defying . p. 38. l. 31. prophanesse , r. prophaners . p. 39. l 1. had , r. hath . l. 18. come , r. rowe . p. 40 l. 30. this , r. his . l. 32. none . r. any . p. 41. l. 20. r. Bochellum . p. 36 , in the marg . r. Beluacensis . Psal. 119. 120. My flesh trembleth for feare of thee , and I am afraid of thy Iudgements . Levit. 26. 27. 28. And if ye will not for all this hearken unto me , but walke contray unto me : Then I will walke contrary unto you also in fury , and I , even I will chastise you seven times more for you sinnes . An advertisement to the Reader , COVRTEOVS READER . Be pleased to understand , that thorow some oversight at the presse , the foregoing Examples are not orderly placed . Indeed it was the authors minde that they should have beene otherwise to wit , 1. 2. 3. and so all the rest , in order one after another , as they are numbred in the booke , and to this end gave direction , but the same was not considered of these who where imployed for the printing , untill it was to late . Now this we thought good to certifie thee of , that so the mistake may be imputed , to the parties deserving it , and not to the Author , who it blamelesse herein . Notes, typically marginal, from the original text Notes for div A17298-e150 * As he hath done on the 4. Commandement itselfe , and on these Infringers of it . a Nullam habet spem salutis ager quem ad intemperantiā Medicus hortatur : Sence . b See the doctrine of the Sabbath ; The History of the Sabbath ; the treatise of the Sabbath-day and discourse of the Sabbath lately printed : whichthough they condemne the very name of Sabbath , as Iewish yet they are all characterised with that name and title . * 2. Pet. 2. v. 16. c See the History , Treatise , Discourse , & Doctrine of the Sabbath accordingly , and sunday no Sabbath . d 1. Car. c. 1. 3. Car. c. 1 e 1. 27. H. 6. 5. 5. & 6. E. 6. c. 3. f Of the Time and Place of Prayer . part . 1. Of Disobedience and unlawfull Rebellion . part , 3. p. 293. 293. g The Prayer after the 4. and 10. Commandement . h Canon . 13. 163. i Article 35 of Ireland . 56 k Queene Elis ▪ Injunct : 20. l Homil. 162. in Matth. fol. 308. Hom. 28. in Mar. f. 35. Hom. 56. in Lu. f. 141. Hom. 36. in Ioan. f. 77. Hom. 88. in Act. m Comment . in Matth. 12. & 14. p. 376. 423. in Ioan. 7. f. 293. n History of the Sabbath . part . 2. c. 6. Inst. 9. 10. o D. ●ooklinghton Sunday no Sabbath p. 8. p Concio 6. 9. 19. 20. 21. Notes for div A17298-e1500 1634. 1634. Aprill . 20. 1634. 1634. 1634. 1634. Eccl. 11. 9. 1635. 1634. 1634. 1635. 1635. ‡ Deut. 28. 22. 1634. 1634. Notes for div A17298-e3420 ‡ Homily of the time and place of Prayer . Part. 1. pag. 124. 125. 126. * Hom. against Rebellion part . 3. pag. 292. * Doctor Wh. Bp. of Ely. Notes for div A17298-e3600 a So the Statute of 1. Caroli c. 1. stiles them . b Vincentius Volnacensis Spec. moral . li. 3. ps . 9. Distin. 6. Master Northbrooke Stubs , Brant Lovel , and others in their Treatises against dauncing . c The late Treatise , history and discourse of the Sabboth , sunday No Sabbath , Doctor Pri. and a soveraigne Antidote against Sabbatarian novelties . * Ergo it is in force and the profaning of the Lords day a sin against it . * As the Treatise history discourse of the Sabbath . a Epist. 6. ad magnesianes . b Tract . 3. in Ioh. de 10. chordis . c. 3. In Ps. 32. 91. De consensu Euang. li 2. c. 77. c In Ioh. Euang. li. 8. c. 5. d Homily de festis diebus . e Eccl. Hist. l. 7. c. 13. f Codicis Theodosij li. 15. tit . 5. lex . 5. g Enare in Ps. 91. i Edit . 5. Lon. 1624. Sect. 38 n. 1. p. 110. Se. 43. digr . 46. n. 6. p. 165. 186. k In 4. preceptum . l In Iohn E● . c. 7. fol. 273. m Proposition for the Christ. Sabbathd . p. 4. n In Iohan. tract . 3. in Ps. 32 ▪ & 91. de 10. chordis c. 3. ( h ) Speculū morale li. 3. part . 9. c. 6. o In his Sermons . p 13. Eliz. c. 12. which ratifies the 39 Articles . q The treatise and history of the Sabbath . r Part. 1. of the time and place of prayer . p. 126. ‡ Treatise of the Sabbath-day . p. 231. s Tract . 3. in Ioh. In Ps. 32. & 91. de 10. chordis c. 3. t Apud Alex . Alensis summ . Theologiae part . 4. q. 11. m. 2. Art. 11. u Media villa Peraldus Nider Volaterranus F. Martyr , Musculus , Stuckius , Aretius , Hyperius , Szegedine , Angel. de Clavasio . Dr ▪ Bound , Dr Criffith , Williams Practise of Piety , Osmund Lake , and infinite others ▪ * See the Homily 8. times styles the Lords day and the 3. homily of rebellion twice . ‡ Note . Notes for div A17298-e4390 Examp. 57. * One of the actors wherof and hee who first shewed his Booke to the King within few moneths after came to bee his fellow prisoners in the Tower for a reall comentary on his misapplyed text * The Iudge who upon his reference suppressed these exhibits contrary to law & promise to the Gentleman , was himselfe not long after unexpectedly thrust out of his place before he knew of it . y The great Lord that began this censure lost his Lady in childb●d some three dayes after , who much grieved at this sentence and blamed him for it . Which Lord riding the last Christ-tide into the Country to keepe his Christmas on the Lords day , his Coach and honor in the plaine street at Brainford were both overturned and laid in the dirt , himselfe sore bruised , and thereupon forced to keepe his chamber a good space , there being some doubt of his recovery for a time . z Psal. 10. 14. * The occasion of most of these tragicall examples . * Neh. 13. 17. 18. * Bishops saith Augustine Cont. Btil . l. 3. c. 6. ) were all wont vaine dances to reprove , But now they are so farre from it , that they to dance doe love . Thomas Lovel his Dialogue . Witnes their late Oxford pro phane plaies and dances . * Virgil. 
A30646	----	The protestation protested, or, A short remonstrance shewing what is principally required of all those that have or doe take the last Parliamentary protestation Burton, Henry, 1578-1648. This text is an enriched version of the TCP digital transcription A30646 of text R22769 in the English Short Title Catalog (Wing B6171). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 39 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30646 Wing B6171 ESTC R22769 12744602 ocm 12744602 93203 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30646) Transcribed from: (Early English Books Online ; image set 93203) Images scanned from microfilm: (Early English books, 1641-1700 ; 253:E158, no 14) The protestation protested, or, A short remonstrance shewing what is principally required of all those that have or doe take the last Parliamentary protestation Burton, Henry, 1578-1648. [23] p. s.n.], [S.l. : 1641. Attributed to Henry Burton. Cf. BLC. Reproduction of original in Thomason Collection, British Library. eng England and Wales. -- Parliament. Great Britain -- History -- Charles I, 1625-1649. A30646 R22769 (Wing B6171). civilwar no The protestation protested: or, a short remonstrance, shewing what is principally required of all those that have or doe take the last Parli Burton, Henry 1641 7163 48 5 0 0 0 0 74 D The rate of 74 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Melanie Sanders Sampled and proofread 2006-02 Aptara Rekeyed and resubmitted 2007-03 Ali Jakobson Sampled and proofread 2007-03 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE PROTESTATION PROTESTED : OR , A short Remonstrance , shewing what is principally required of all those that have or doe take the last Parliamentary PROTESTATION . ECCL. 5. 45. When thou vowest a Vow unto God , deferre not to pay it ; for hee hath no pleasure in fooles : pay that which thou hast vowed . Better it is that thou shouldest not vow , then that thou shouldest vow , and not pay . Printed in the yeare . MDCXLI . THE PROTESTATION PROTESTED . ECCLES. 5. 4 , 5. When thou vowest a vow unto GOD , deferre not to pay it : for he hath no pleasure in fooles : pay that which thou hast vowed . Better it is that thou shouldest not vow , then that thou shouldst vow and not pay . WHen in the Scale of Conscience rightly informed , I weigh the words of the Protestation , and of this Exhortation of the Holy GHOST together , I cannot but tremble , when I see what small account most men doe make of so solemne a Vow , as they so solemnly take upon them in the said PROTESTATION . For when Ministers and People have taken the Protestation , and have solemnly vowed to maintaine the Doctrine of our Church , so far as it is opposite to Popery ; Doe they withall presently set upon the performance of this their Vow ? Doe they not further deferre to pay it ? Surely if they doe deferre it , the holy Ghost cals them fooles , in whom God hath no pleasure . And it had beene better for them never to haye vowed , then to vow and not pay . Object . But how doe they deferre to pay their Vow thus made ? Answ. In that they doe not presently renounce , and protest against all Popery , and for ever disclaime and abandon all Communion with it . Obj. Why , will they say , what Communion have we Protestants with Popery ? We do all renounce it . Answ. In words we doe renounce it , but indeed wee retaine it , and have close Communion with it : so farre are we from keeping the Vow thus made . Obj. But what Popery doe wee Protestants of the Church of England retaine with us , or hold Communion with ? Answ. Wee hold Communion with Popery , so long as wee doe publikely retaine and maintaine any of the Doctrines of Popery . And the Doctrines of Popery which wee retaine and maintaine , are these . First , The imposition of the Liturgie . Secondly , The Discipline . Thirdly , The Government . Fourthly , The Ceremonies . Obj. But these being as yet established by Law , wee may not cast them off , till the Law which set them up , be abrogated , which must be by Act of Parliament . And we protest against Popery to cast it out , as farre as lawfully we may , and no otherwise . Answ. First , All Lawes are to be interpreted according to their cleare intention and end . Now the Law for Reformation never intended to allow or set up Popery in this Church of England . Secondly , If any humane Lawes be found to be contrary to Gods Word , they are invalid and void ipso facto . And it will appeare , that imposition of a devised Liturgie , humane Rites and Ceremonies , Praelaticall government and Discipline , are directly contrary to Gods word . Thirdly Having once made this solemne Protestation and vow , against all Popery , and finding that the particulars aforesaid are branches of Popery , wee are bound ipso facto forthwith to have no more Communion with them , but utterly to renounce them . Ob. But what if the Parliament did not intend or understand by Popery , the foresaid things , as the Liturgie , Discipline , Government , Ceremonies used in our Church , and by Law established ? Shall we presume to extend the sense of the Protestation further then the first makers thereof intended . And the Prelates ( wee presume ) would never so readily have subscribed to the Protestation , had they dreamed any such sense to lye hid under the name of Popery , as their Hierarchy , with their Liturgie , Rites , Ceremonies , Discipline , Government ; for then they had in the Protestation protested against all these , and should have given their hands and votes , for the rooting of them out of this Church . Answ. First , This we are sure of , and 't is most cleare by the expresse words of the Protestation , that they intended it against all Popery . Secondly , They expresse themselves and professe thus farre , that the words of the Protestation are not to be extended to the maintaining of any forme of Worship , Discipline , or Government ; nor of any Rites or Ceremonies in the said Church of England . Ergo , wee doe not , we may not protest for the maintenance of these . Thirdly , suppose that at the first making of the Protestation in the Parliament , these particulars afore-mentioned were not reckoned in the Catalogue of all Popery : yet no good Christian will or can deny , that the Honourable House of Commons did not at all intend to exclude what ever should be found to pertaine to Popery as a branch thereof . And therefore we may boldly conclude , that if the forementioned things shall be found to be , and that no small branches of Popery ▪ the Protestation hath an edge to cut them off all at one stroke . Fourthly , we are all in an erected hope of such a Reformation intended by this most noble Parliament , as cannot justly challenge the name of Reformation , unlesse all Popery be made to be packing , which of necessity must carry with her all trinkets and baggage , with all her pompous equipage , among whose sumpters , the Hierarchy , with all its Pontificalibus of Service , Ceremonies , Discipline , Traine , Courts may challenge to goe in the formost ranke . Fiftly , and lastly , suppose it could be supposed by any rationall man , that the House of Commons could have no such thought as implicitely to include the aforesaid particulars in the fardell of Popery : or that they could possibly intend the maintaining of those things still , of which they expresly say , That the words of the Protestation are not to bee extended to the maintaining of any Forme of Worship , Discipline , or Governement , Rites or Ceremonies ; or that these things should not be removed but maintained still : What then ? Shall private and particular Christians , knowing these things to be Popery and Antichristian , being also bound by their solemne Vow and Protestation , never reforme themselves , untill they see a generall Reformation over the whole Land ? What if they shall never live to see this ? Will they against their Conscience , against their knowledge , against their Vow and Protestation , live and die Votaries and Communicants in that Service , Schoole-boyes and Punies under the Ferula of that Discipline ▪ Vassals under that Government , Conformists to those Rites and Ceremonies , all which are very Popery and Popish Innovations ? Ob. But how doth it appeare , that the fore-mentioned particulars are branches of Popery ? If our Conscience could be convinced hereof by the Word of God , then surely are we bound both by Gods Word , and by our Vow and Protestation presently to renounce and abandon these things , and to have no longer any Communion with them . Ans. It is most true , that nothing can resolve , regulate , and settle the Conscience , but the Word of God in the evidence of it . Now most cleare it is by the Scripture , that the Liturgie , Discipline , Government , Rites and Ceremonies of the Church of England , are all of them so many branches of Popery . For proofe hereof : first for the Liturgie ; this is a branch of Popery in two generall respects : First , in regard of the whole frame and matter of it , as being translated out of the Romish Latin Liturgie , as is confessed in the Booke of Martyrs ; see for this the late Parallel between the English Liturgie , and the Masse-booke . I omit to say any thing heere of the many vitious particulars throughout the Service-booke , which run as the corrupt blood through all the veines of it , and are by others sufficiently discovered . This is enough to shew it to be Popish . The second generall is , the imposition of it upon all mens Consciences . Which bare imposition alone , were the Liturgie in it selfe never so free from other faults , yet being a Service of mens devising , the imposition ( I say ) makes it a branch of Popery . For Popery ( wee know ) is Antichristianisme . And Antichristianisme is an opposition to Christ , so as this imposition upon the Conscience is an opposing and overthrowing of Christs Kingly Office , who is the sole King and Lord over the Soule and Conscience ; an office incommunicable to any Creature , or Power in Heaven or Earth . Whereupon John saith , Who is a lyar , but he that denyeth that Iesus is the Christ , He is Antechrist . Now to deny Iesus to be the sole annointed King of his Church , is to deny him to be the Christ . And he that sets up man as Lord over the Conscience , in prescribing and imposing what Service of God hee pleaseth of humane invention , denyeth Iesus to bee the Christ , to wit , to be the sole King of his Church , who is the sole Law-giver to the Common-wealth of Israel , in his spirituall Kingdome . And for this cause the Pope is proved to be that Antichrist , who is * the Advesary that exalteth himselfe above all that is called GOD , or that is worshipped ; so that he as God sitteth in or over the Temple of God ( which is every mans conscience ) shewing himselfe that he is GOD . Now in nothing doth Antichrist exalt himselfe more , then in usurping Christs power in giving Lawes , whereby hee exerciseth a Tyranny over the true Temple of God , over the spirituall Kingdome of Christ . And this tyranny is cheifly exercised in usurping dominion over our Faith and Conscience in the worship and service of God , which they place in the Liturgie . This is the highest pride and presumption of Antichrist that possibly can be . This is that Wil-worship , or a worship invented of mans will and choyce , which the Apostle * expressly condemneth and brandeth , as the highest Tyranny , which to bee subiect unto is the spoiling and cheating men of their salvation ( as we read at large Col. 2. v. 8. 18. ) and a separating us from our Head and King Christ , v. 19. and an evacuating of his death , v. 20. The Imposition therefore of a Liturgie upon the Conscience devised by men , and pretended for the worship and service of God , yea and the onely divine publike worship of his Church , is a maine branch of Popery , as being the Character of Antichrist or Antichristianisme , which is the very with Popery ; Popery & Antichriāisme being convertible termes . Thus it is as plaine , as brief , that the imposing of a Liturgie of mans devising upon the Conscience is the pretended Service of God ( though indeed it is rather the service of many , * and which God condemneth as a a vaine worship of him ) is a maine branch of Popery . Secondly , for Ceremonies of mans devising in the worship of God , and imposed upon the Conscience , these being the same nature with , as being a part of the Liturgie , are by the same reasons ( as before ) proved to be Popery . Third●y , for Discipline ( which stands chiefly in correction of manners , and inflicting of Censures ▪ as Excommunication , such as is and hath beene exercised in the Church of England by the Prela●●s ever since the prete●ded Reformation in this po●●t ) that this is also another maine branch of Popery , doe but compare it with that Discipline in the Church of Rome , and you shall find it in all points so to jump and agree , as you must of necessity conclude , i● Rom●s Discip●i●● be Popery , then certainly our Engl●sh D●scipline is Popery too . For in nothing ( I say ) doe they differ , so as Discipline of our Church being false , and counterfeit , because Popish ; and so our Church wanting the true Discipline , which ought to be one of the three markes of a vi●●ble true Church , as it is noted in our Homilies : the Church of England wants this marke at the least . And if the Sacraments be not duty administred , as being mixed and corrupted with a service of mans devising , and ministred pell mell ( as in the Lords Super ) to ignorant and profane persons : then for ought I see , it wants a second marke of a visible true Church . And if ( as lately , and still in many places ) the word of God in the preaching of it be generally corrupted , as when the full , and free liberty of it in sundry points of Evangelicall truth , is restrained and prohibited by orders and edicts , not yet called in , and damned ; by this reckoning it should want the third marke , & so much the more , in case the calling of the Ministery it selfe should prove a peice of Popery too . But this by the way onely it leads us the way to the next point , which is the Government of the Church of England . Fourthly then , for the Goverment of the Church of England , by Archbishops , Bishops , Arch-Deacons , D●anes , Commissaries , Officials , and the rest of that fraternity : if this be not Popery , yea and a top-branch of it , I know not what is ? sure we are , not any one of all this rabble is found to be in the Scripture ; and therefore of divine Institution this Government is not : And consequently , Christian it is not . It must needs then be of Antichrists Order , and Papall meerely . So as if Romes Hierarchy be the top-branch of Popery in that Church : how can it be denyed , that the Hierarchy here in England is the top-branch of Popery in this Church ? For if we looke upon this Hierarchy from Canterbury to ●arlile , and goe through all their Courts , their Officers , their Offices , and Administrations therein , wee shall therein behold the perfect image of the Papall Beast , from horne to hoofe . And if any will object here that the subordinate Ministers beare a part in this Government : ( alas ! ) that 's but a meere mockery . For these are but the Prelates Curates , and a company of Priests little differing from Romes Order of Priestho●d in the estimate of our Prelates , saving that they are not shaven , and have beene of late prevented of being Sacrificers . But a part in the Hierarchicall Government they have none , unlesse a dumb Priest commonly , or some Doctor now and then be the mouth to thunder out Excommunication in their Courts , which the poore Curate at the Commissaries beck must publish in the Congregation . And to these Curates consideration I refer it , whether they be able truely out of good premises to conclude themselves to be the Ministers of Christ lawfully called , whom all of them doe immediately derive their Ministry from the Antichristian Hierarchy , or Papall Prelacie , as the sole foundation thereof . But this suffice briefly to prove the government of the Church of England by Arch-Bishops and Bishops , &c. ( False and usurped Titles ) to be a top-branch of Popery . If here it be objected , that the Government of Arch-Bishops and Diocesan Bishops was before Popery came up , or Antichrist was mounted on his throne : I answer , first , that the Government of Arch-Bishops and Diocesan Bishops was anciently much different from the Papall Hierarchicall Government afterwards , whose Courts and sole Prelaticall Jurisdictions were not known in the Primitive Ages long after the Apostles . Secondly , the Government of Arch-Bishops and Diocesan Bishops , at the very best , and when they first sprung up , was even from the wel-head corrupted , as being an humā device , and the first spring of the Mistery of iniquity which the further it run , the more corrupt it grew , till it had its ●ull confluence in muddy Tiber , the See of Rome , by whose innundation Antichrist , having boysed up his maine sailes , could easily compasse in the whole 〈…〉 World . Thirdly , the Hierarchicall Government in England , as a maine arme of that sea ; so 〈◊〉 hath altered nothing of its former property , when it was a limb of the Papacy ▪ Saving that before the Reformation they held immediately from the Pope , and now especially of later dayes , they hold by the same false pretended title which the Pope himselfe holds by , namely from Christ , and by divine Authority . Witnesse Dr. Hals sweatty discourses . And Dr. ●oclington shewes us a briefe Pedigree of the present titular Arch-Bishop of Canterbury , saying , * Mis●rable men were wee , if he that now sitteth Arch Bishop of Canterbury , could not derive his succession from Saint Augustine , St. Augustine from St. Gregory , St. Gregory from St. Peter . So he ▪ Only , here he failes , and so becomes miserable , that though he can prove Canterburies succession from Rome , yet never Rome's from Peter . And so a severall misery followes upon it , that our Hierarchicall Goverment being a limb of the Papall , and so a top-branch of Popery , it is now universally of all good Christians in England protested against , as worthy to be cut off and cast out , as a fruitlesse withering branch , and to be plucked up by the rootes as a tree twice dead , and as a plant not of Gods planting . Ob. But if it be thus , that for the reasons aforesaid the whole Government of the Church of England ought to be irradicated , together with the Liturgie , Discipline , and Ceremonies , in stead thereof . I answere briefly : First , understanding the Church of England to be none other , then a nationall Church it will be very difficult , if not rather impossible to constitute it so , as is agreeable in all points to a true and visible Congregation of Christ . For a particular Church , or congregation rightly collected and constituted , consists of none , but such as are visible living members of Christ the head , and visible Saints under him , the one and onely King of Saints : but so is it not with a Nationall Church : all the members thereof are not visible Saints , or visible living members , when the greatest part of a Nation commonly is found to consist of persons either ignorant or profane . * For as the Scripture saith , Though the Children of Israel bee as the sand of the Sea , yet but a remnant shall be saved . And yet that was a Nationall Church without parallel : so as in the Reformation of such a nationall Church as this , which hath been so universally overspread with profanenesse , and darknesse , so long beslaved under the yoke of Prelaticall tyranny , under Egyptian Task-masters , under manifold Romish Superstitions , formall service , wil-worship , universall false and loose Discipline , innumerable either false , or unprofitable , or idle Teachers , Non-residents , * dumb doggs , so as whole Counties for want of good Ministers , ( who have beene every where cast out ) and whole Countries , yea the whole Land in comparison are overgrowne with Papists , or Atheists , or those that know not what true Religion meanes : where shall wee begin to reforme ? Alas ! in comparison of the true Religion indeed ( which stands not in abare professiō , but in power not in a bare name of Christianity , but in the nature of it ; not in the mixture of mens inventions , but in the purity of Christs owne Ordinances ) the Religion in England is very farre degenerate , and but a while agoe was almost wholly slidden back into the very puddle of Popery : yet not all , but as it was said of the Church of Sardis , Thou hast a name that thou livest , but thou art dead ; yet in it were a * few names , which had not defiled their garments : Even so in England , there are a few , yea I trust many thousands of Saints , though ( in comparison of the whole Land ) but a few names , a remnant ; whose hearts are perfect before God . Where then shall the Reformation begin now in England ? surely in the new forming of a Church , such as God requireth in his word , Christs voyce must first be heard , to call forth his sheep , and to gather them into their flocks , and folds . For {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Church is properly a congregation of beleevers , called out from the rest of the world . For so saith the Lord * Come out from among them and be ye separate , and touch not the uncleane thing , and I will receive you . A strange speech , And be ye separate ? Surely Gods people must bee seperatists from the world , and from false Churches , to become a pure and holy people unto the Lord . And hee saith to the Prophet Ieremy , * If thou take forth the precious from the vile , thou shalt be as my mouth ; let them returne unto thee , but returne not thou unto them . And surely in a corrupt Church ( as this is , and a long time hath beene , by reason of the great Aposta●●● , and especially the wickednesse of the Prelates ) we 〈…〉 doe as the Apostles did when they came to plant 〈…〉 in a Country where the Gospell had not been 〈…〉 . * First they taught the people , and 〈…〉 heard and beleeved , were form●d 〈…〉 be God ) many people already fitted to make up holy assemblies or Churches . Well then , let it be the first degree of Reformation to begin and call forth all those into severall Congregations , who are fitted , and who desire to draw neere unto Christ in a holy Communion with him in the purity of his Ordinances ▪ And thus let Gods word run , and have a free passage , in calling in such as God shall draw unto him , in what place soever they shall be found . Nor can we think at the first especially , that every assembly of people collected in their severall Parishes , is fit to make up a Congregation , and so qualified , as Christ requireth For how many Parishes in England will be found , where scarce one is able to give a reason of the hope that is in him ? Ob. But shall not good Preachers be set up in every Parish , that the People may be instructed , and so fitted to be mēbers of a Cōgregatiō , such as afore is mētioned . Ans. No doubt of that , so so farre as is possible to provide Preachers . Ob. But what shall the People do in the meane time , who are ignorant , and profane , though not notoriously wicked ? For have they not received Baptisme ? Are they not Christians ? shall they not then be admitted into the Communion of the other Sacrament ? Ans. For this , every Minister ought to bee very diligent and carefull to see , that ordinary profane and ignorant persons be not admitted to the Sacrament * The lame or the blind is not to be offered up in Sacrifice . Ob. But admit that such as are ordinary profane persons , and have little or no knowledge of God , bee admitted to the Sacrament pell mell : may not godly persons communicate with them , and therein not sin ? Ans. For that , let such as are godly look to it . For if Gods Ordinances bee profaned ( as they are by profane and ignorant persons comming to the Lords Table , then others also that communicate with them are guilty of the same prophanation with them . * A little leven leveneth the whole lumpe . The Apostle applies it to a mixt Communion . Let us keep the feast ( saith he ) to wit , in participating of Christ our Passeover in the Sacrament , not with the old leven , &c. And thereupon hee tels them , I writ unto you in an Epistle not to company with fornicators , &c. And * This ye know , that no whoremonger , nor uncleane person , nor covetous man , hath any inheritance in the Kingdome of Christ . Be not therefore partakers with them . Ob. But in Congregations be so mixed , as they cannot , or are not secured , shall godly men for that cause deprive themselves of the Ordinance ? Answ. First , there is no necessity , that men in using the Ordinance should sin by communicating with others in the profanation of holy things . Secondly , It is not Gods Ordinance , that his holy things should bee prophaned . * Cast not your pearles before Swine , nor your holy things to dogs . * Who required these things at your hands , to tread in my Courts ? And yet their Oblations , their Sabbaths , their solemne assemblies , were Gods Ord. But because they were polluted and profaned by those that joyned in them , therfore the Lord abhors them . * Wash you , make you cleane , &c. Ob. But what 's this to godly persons communicating with prophane ? Ans. To communicate with known evill doers ( which even in their presuming to communicate in the Ordinances , do evil in their doing of evil , is to partake of their evil deeds . * Be not mingled with such ( saith ) the Apostle ) that they may be ashamed . And v. 6. We command you Brethren , in the name of our Lord Iesus Christ , that ye withdraw your selves from every brother , that walketh disorderly , &c. Ob. But if it be so , where can a godly man communicate without sin ? For where are not the Congregations mixed ? Ans. It is true , that if there be none other Congregations allowed , but such as are in Parishes , this confession cannot be avoyded . Therfore of necessity there must be Liberty granted of setting up Churches , or Congregations , where Christs Ordinances are administred in their purity , and so where none are admitted members of the Congregation , but such as are approved of by the whole Assembly for their profession and conversation , as against which there is no just exception . Ob. But would you have other Congregations , then such as are limited to every Parish ? How will this stand with a Nationall Church , such as is the Church of England ? This would make a division , and separation . Ans. We must look in the first place , what Christ commandeth , and what manner of Congregations he requireth , and how qualified . If a State will set up a Nationall Church , wherein many things out of reason of State are tolerated , and prescribed for order sake ( as they call it ) and if there be such a necessity , necessity hath no Law : but let not this exclude and barre out the free use of such Congregations , as whereof the spirituall Common-wealth of Israel consisteth , over which Christ as King immediately raigneth by his Spirit and Word in the beauty and purity of his ordinances . Let not the Consciences of Gods people be bound , where Christ hath purchased liberty . And where Christs Congregations are set up , however they are separate from the world in the corruptions thereof , yet they are not separate from the Civil State , but are peaceable members therof , subject and obedient to all the good and just Laws thereof . Yea where such Congregations are erected and allowed or by a Civil State , they are both a strength and beauty , and procure many blessings unto it . They are unto a Civil State , as that fulminatrix legio , that thundring Legion in the Emperour Antoninus his Army ( as he called it ) which consisting wholly of Christians , among his other Heathen Legions , did by their Prayers procure refreshing showers to the whole Army , when it was sore distressed with drowt , and terrible storms on the other side , to the disconfeiture of the enemie . And therfore the Apostle exhorts his Christians * to pray for Kings and such as are in authority , that we may lead a quiet and peaceable life in all godlinesse and honesty . And ●er . 29 , 7. Pray unto the Lord for the City of your captivity : for in the peace thereof shall ye have peace ; implying , if it is the duty of Civil Princes and states , heathen or Christian , to protect , or tollerate the true Christian Religion in their Kingdomes as well ; as of the true Christians , and Professors to pray for them . For Christs Kingdome being spirituall , is so farr from being any prejudice to Civil states , that it is the very glory and safety of them . And therefore the Emperour Domilian ( under whom was moved the second persecution , and by whom the Apostle John was banished into Pathmos ) hearing that Christs Kingdome was celestiall , and not of this World , recalled his Edict for the Persecution ( Euseb. Eccl. Hist. li. 3. c. 15. ) so as thereupon it ceased . Ob. But that there shallbe an order of Church goverment established in a nationall Church , and withall a liberty left ●or other Church assemblies , exempted from this goverment , this may be a meanes to soment factious and envious emulations in a State , to the disturbing of the peace thereof . Ans. For this , first , there be good Lawes for civill government . Seriously , that any one among the exempted Congregations doe incorrigably misbehave themselvs , the Law can take order with them . Thirdly , let no man blame them , before they cry them . Fourthly , it hath beene an old stratageme of Satan still to lay all the blame of what ever disaster , upon the Christians , as Nero did . Fiftly , it cannot be expected , but where ever the Gospel commeth in its power and purity , it will kindle coales , and stirre up debate , as Christ saith , it sets the Father against the Sonne , and the Sonne against the Father , &c. But this is accidentally , in respect of the malegnant objects it meetes withall , though naturall too , in respect of the good subjects , in whom it is , and by whom it is sincerely professed , for it fills them with zeale and plaine dealing in reproving of sinne , which the world cannot away withall . Thus it hath done in all ages . And God in the * beginning after the fall , upon the revealing of Christ , put an unreconcileable enmity , and deadly forehead betweene the seed of the Serpent , and of the woman , betweene the Elect and Reprobate to the worlds end . And if for this every civill state should shut out the true Religion , where would there be left any true Church upon the earth ? Obj. But the Church-way of independency is too strict , and cannot be content with a mediocrity , but aspires to such a perfection of purity , as men are not capable of ; and therefore such will of necessity be envied and maligned , which will be cause of divisions . Ans. As i fall true Christians were not exhorted evry where , and so bound , to strive for perfection , so much as is possible , As we read Matth. 5. 20. 48. Phil. 3. 12. Col. 1. 28. and 4. 12. 2 Tim. 3. 17. and every where in the Scripture is perfect holinesse required , as Ephes. 4. 12. 2 Cor. 7. 1. Let us ( saith the Apostle ) cleanse our selves from all filthinesse of the flesh and spirit , perfecting holinesse in the feare of God . See also Heb. 5. 12. and 6. 1. &c. And for envy , were there but once set up amongst us some such Congregations , as come neerest to the rule of Gods Word , both in Church-constitutions , and in Graces sutable , they would draw no lesse love and liking to them , when we should see in them the beauty and glory of Christ more shining forth in them , then ever this Land hath yet seene . And however the world accounts strictnesse , yet none are admitted members thereof , but such as are both willing and desirous , and doe freely enter into Covenant to observe all the condiditions and orders thereof according to Gods Word : and who so are over , in , and of this Congregation , they find in it nothing that is grievous , but Christs sweetnesse * whose yoake is easie , and his burthen light . Obj. But if such Congregations were set up , which are not confined to any one Parish , but collected out of many places , or out of many Parishes , it would perhaps stirre up the Patochiall Ministers , or some at least , to envy and malignity , when they should see the best Christians in all their Parish to be under another Ministry , and members of another Congregation , and by this meanes also should their wages be diminished . Ans. First , if Christians , living in a Parish , shall find just cause of separating themselves from such a Congregation , as wherein great Scandalls and offences are constantly given , so as they cannot with a good conscience , and without dishonour to God and his Ordinances communicate with such an assembly , wherof the greatest part consists of prophane and ignorant persons ( as aforesaid ) but are forced to joyne themselves with such Congregations , where no such offences be : shall any Ministers be so unchristian , as to envy this ? Or if they doe , let them reforme their owne Congregations , and take away all such scandalls , and separate the precious from the vile , and administer the Ordinances of Christ purely and holily , and set up Christs government in their Congregations , that so they may retaine those honest soules , which otherwise are forced to forsake the pudled streames , to injoy the sweet , fresh , and pure fountaine of living waters . Nor will the Ministers and Pastors of such Independent Congregations looke after any such wages , as the Parochiall Ministers challenge to themselves , as Tithes , or the like . No surely , they are , and will be content that such competent maintenance as the members of their severall Congregations respectively , shall freely , without any compulsion ( as is used in Tithes ) allow unto them . Now let any that professe to be the Ministers of Christ , maligne other , either Ministers or people , who are desirous to injoy Christs Ordinances , in as much purity as may be , and with as much liberty of conscience , as Christ hath priviledged them withall . Obj. But the Parliament now being about a Reformation , as the removing of all Antichristianisme and Popery , as the Hierarchicall Government , and Ceremonies purged , the Liturgie , and Discipline , what government shall be set up in this Nationall Church ? Ans. The Lord strengthen and direct the Parliament in so great and glorious a Worke ; and blessed be God who hath raised up such instrumens for such a worke , and who hath put in their hearts to be so zealous and unanimous for the perfecting of it so farre as is possible , and may stand with the nature of a Nationall Church . But as for the manner of Government of a Nationall Church , because it hath no patterne in the Scripture now under the Gospell , who can herein perscribe or advise any thing . But first of all , if good Preachers be set up in every Parish , the noughty and scandalous being removed , and then for the better and speedier supply hereof , the Universities and Grammer Schooles be purged , and better Governors and Ministers set up : so shall the people be taught , that they perish not for want of knowledge . As for the manner of Government of Parishes , whether by a Presbytry , or otherwise , that ( as being , for its externall forme and frame , of a politicke Nation ) I leave to the prudence of those , in whose hands it is put : let it be what it will , so as still a due respect be had to those Congregations , and Churches , which desire an exemption and liberty of injoying Christs ordinances in such a purity , as a nationall Church , is not possibly capable of . And what ever Liturgie , or Ceremonies , or Discipline , are left to accompany this Naturall Church-government , t is indifferent with us , so we may injoy our Christian liberty in the true use of such ordinances , and of such independent Church-government , as Christ the onely Law-giver of his Church , and Lord of the conscience , hath left unto us in his word . Obj. But independent Churches , being absolute in themselves , and exempted from a superior Iurisdiction of others , and yet not exempt from posibility of erring : what Law is left to reduce them from their errour ? or that they persist in their obstinacy , what power shall censure , or correct them . Ans. First , they have Christs Law to regulate them . Secondly , they have the Law of Christ , which is by love to serve one another . They have the law of association and confederation with other Churches to consult , advise , and conferre with , in matters of doubt or question . And if after all other remedies any be obstinate in his , or their errour , they are liable to excommunication , either in the same Congregation , if it be a particular person , and the error great , or from other Churches , if the whole Congregation have offended , and do stiffely maintaine a dangerous errour , which yet is rarely seene in a well constituted Congregation , consisting of meet members . And if at any time such a thing should fall out , which cannot grow but from some roote of apostacy , particular or generall : if the offence doe reflect also upon the Laws of the civill state , which are made against knowne Heresies , or blasphemy , or Idolrtry , and the like , the offenders are obnoxious to the civill power . So little feare there is , that any independant Congregation , or any member thereof , should be exempt from condigne censure , where just cause is given either Ecclesiasticall or civill . FINIS . Notes, typically marginal, from the original text Notes for div A30646e-100 〈…〉 * ●2 Thes. 2. 4. * Col , 2● 23. * Math. 15. 9 , Object . * Isa. ●● . 22 * Isa. 26. 10. * 2 Cor. ● ▪ 17. * 〈◊〉 . 15 , * 〈…〉 21 * 〈…〉 * 〈…〉 * 〈…〉 * 〈…〉 * 〈…〉 * 〈…〉 . 〈…〉 * 〈…〉 〈◊〉 10 21. * 〈…〉 * Mat. 11. 29 , 30. 
A17304	----	Israels fast. Or, a meditation vpon the seuenth chapter of Ioshuah a faire precedent for these times. By H.B. rector of S. Mathews Fryday-Street. Burton, Henry, 1578-1648. 1628 Approx. 117 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A17304 STC 4147 ESTC S106964 99842670 99842670 7346 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17304) Transcribed from: (Early English Books Online ; image set 7346) Images scanned from microfilm: (Early English books, 1475-1640 ; 1341:03) Israels fast. Or, a meditation vpon the seuenth chapter of Ioshuah a faire precedent for these times. By H.B. rector of S. Mathews Fryday-Street. Burton, Henry, 1578-1648. [20], 39, [1] p. By Thomas Cotes for Michael Sparke], Printed at Rochel [i.e. London : MDCCXXVIII. [1628] H.B. = Henry Burton. The imprint is false; printed at London by Thomas Cotes and Michael Sparke (STC). The first leaf is blank. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Joshua VII -- Commentaries. Great Britain -- History -- Charles I, 1625-1649 -- Early works to 1800. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Jonathan Blaney Sampled and proofread 2004-07 Jonathan Blaney Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion ISRAELS FAST . OR , A MEDITATION Vpon the Seuenth Chapter of Joshuah ; A faire Precedent for these Times . By H. B. Rector of S. Mathews Fryday-Street . Ioshua 7. 14. Vp , sanctifie the People , and say , Sanctifie your selues against to morrow : For thus saith the Lord God of Israel , There is an accursed thing in the midst of thee , O Israel : Thou canst not stand before thine Enemies , vntill ye take away the accursed thing from among you . Printed at Rochel . MDCXXVIII . To our Royall Ioshua , and loyall Elders of Israel , now happily assembled in Parliament , Grace , Mercie , Peace , Vnitie , Vnanimitie , Wisdome , Courage , Zeale , for Christ , for Religion , for the Republick , for all ISRAEL . MOst Noble Senate , blessed be God the Authour , and our Ioshua , his blessed Instrument of this your happie assembling . And , what word Mordecai sent to Hester in that deplored estate of Gods people , let me be bold to transferre to you , in the like case : Who knoweth , whither you are come together for such a time as this ? The Mite , which here I presume to offer into the rich Treasurie of your graue wisdomes , is Israels Fast ; A poore Meditation ( conceiued formerly , but brought forth in this Season , I hope , in a good howre ) which though it bee out of my penurie , for want of better meanes of Expression , yet springeth it from the superabundance of my Zeale , and heartie well-wishing . And this Fast being performed by Ioshua , and the Elders of Israel , vpon Israels discomfiture : I knew not to whom more fitly to recommend it , then to You , our Royall Ioshua , and Noble Elders of Israel , now assembled in one intire Body representatiue of this goodly Church and State. All this Fast was about the trespasse of one Achan : But if our Israel haue many Achans in it , the more need is there of Israels Fast. Yet not a Fast alone . It is but the Preparatiue to the Purgatiue Potion , as here ; nor as Iezebels Fast , to deuoure Naboths Vineyard : But Israels Fast , to preserue Gods Vineyard , by purging out the Troubler of Israel . This troubler was Achan , but vnknown to Ioshua & the Elders , till found out by Diuine L●●t . And are the Troublers of our Israel so concealed , as wee need Diuine Lotts to discouer them ? Yet if so , God wants not his Diuines , those of his Lott , such , as of whom the good King Iohoshaphat said to his people , Belieue his Prophets , so shall ye prosper . I am the least , and vnworthiest of all Gods Prophets . And some must speake , least the crying of the senselesse Stones should conuince vs of vnfaithfull cowardise . Nor are we to looke after extraordinarie Commissions , as the Prophets of Old , vnlesse we had extraordinarie Inspirations . The Word is neere vs. Out of this Word is my Message directed to you , O Ioshua , and Elders of Israel . And this Word it is , which must direct you at this time in the finding out of the Troublers of Israel . Now Achan troubled Israel in two speciall respects : First , * In diuiding God from Israel : Secondly , * In diuiding Israel from themselues . Thus all Diuiders are Troublers of Israel . And to these two Heads may all the Achans , Troublers of Israel , bee reduced . Now forasmuch as they are many , and a mightie Confederacie : our Ioshua , and the Elders of Israel now assembled , and fast ioyned together , are onely all-together able to cope with them . Nor shall it be any preiudice to your graue wisedomes to take a Precedent , for your easier Processe in this maine Businesse , out of Gods holy Word , and from the King and People of Israel . King Asa , and his People being about a great Worke of Reformation , for their better God-speed , They enter into a Couenant to seeke the Lord God of their Fathers with all their Heart , and with all their Soule : That whosoeuer would not seeke the Lord God of Israel , should be put to death , whither small or great , whither man or woman : And they sware vnto the Lord with a loud voyce , and with shouting , and with Trumpets , and with Cornets : And all Iudah reioyced at the Oath , for they had sworne with all their heart , and sought him with their whole desire , and he was found of them : And the Lord gaue them rest round about . This worthy example I onely name to your apprehensiue wisdomes , praying from the bottome of my heart , that you would put it in speedy execution , as the ground-worke of whatsoeuer good wee may hope or expect by the meanes of this Noble Meeting . Thus vpon such A solemne generall Couenant sealed by particular sacred Oath of each Member of the Three Estates in Parliament , the King , the Nobles , and the House of Commons , either no diuiding Achans will bee found lurking among you ; or if any , they will the more easily be discouered , and so discarded . Then in Gods Name goe on , and prosper . Onely let Ioshua , and Israels Elders goe inseparably together ; Let not the Achan-faction , by their priuie whisperings , diuide them , by working disaffections . For if Achans may but come between , they will put both into extremities . For as Dauid said to Ioab and Abishai , Ye are too hard for me , ye Sonnes of Zeruiah : So the Achan-faction may proue too hard for our Dauid , for our Ioshuah , without the ioynt assistance of you the Elders of Israel . Like the Guisian-faction in France , who were too hard for King Henry the Third . In such a case then it is necessarie , that the Elders sticke close to Ioshua , to free Israel out of Hucksters hands . It is Solomons aduice , who was the wisest King , Take away the euill from the King , and his Throne shall be established in righteousnesse . And the Wicked there he compareth to the Dross , which being taken from the Siluer , there shall come forth a Vessell for the Finer . This Drosse , these Wicked , are the Achans , who so long as they are before the King , it will be hard for his Throne to be established in righteousnesse . Now to take them away ( I say ) the helpe of you the Elders is necessarily required . And doth not the King call you The great Councell of Vs , and of our Kingdom ? And your Councell , was it euer more necessarie , then now , wherein the Troublers of Israel haue almost gotten the vpper hand ? Good God , what powerfull Inchanters be these Achans , that presume they can perswade the World , they are Ioshuahs faster friends , when they would most diuide him from the Elders of Israel ? To perswade , they loue the Head , when they seeke to pull it from the Body ? To perswade they are for the King , when they seeke to strip him of his Subiects ? To perswade , they are for the Sheepherd , when against his Sheepe ? To perswade , they honour the Father , when they would set him against his louing Children , and loyall Family ? What a Paradox is This ? Wherein did Hushai more approue himselfe the Kings Friend , then by his prudent frustraiting of Achitophels traiterous Counsell , and so , reconciling and reuniting the reuolted Subiects to their true Soueraigne ? What needed posting , and packing of Parliament-Elections , if all they that falsely pretend as faithfull Seruice to the King , as Hushai did laudably to Absalon , were as faithfull Seruants and Friends to the King , as Hushai was to Dauid ? Are any afraid , least the Kings Liege people should chuse such as are Popishly affected , or of factious Spirits ? But such will stand most for the Kings supplyes . They pretend so . But who doe more hinder or preiudice the King in his necessarie and Royall Subsidarie Supplyes , then such Factours ? The Lord Iesus seperate such factious Factours , and miscreant Merchants both from the King and Kingdome of Israel , that so this Noble Assembly of Ioshua and the Elders , may giue and receiue reciprocall and mutuall Supplyes interchangeably : Ioshua the Head , receiuing from the inferiour principall Parts plentifull nourishment conueyed by the Naturall and Vitall Spirits : And Israel the Body , receiuing from Ioshua their Head a due motion preportionable to the capacitie of each Member , conueyed by the Animall Spirits , sweetly gouerning , preseruing , and protecting , that so the Whole together may increase with the increase of God. There is a Fountaine of an exhausted Golden Mine in the Bowels of all True-hearted English Israelites , which , as the Kings fauour , like the Sunne-beames , begets it in them , so vpon all fit occasions they will be ready in Golden streames abundantly to supply their Noble Ioshua . Hee needs no American-Slaues to digge and force it , nor the Romane mercilesse Sword to rip it , as once out of the Captiue - Iewes Bowels : But it will freely flowe from Loyall Israel to their Royall Ioshua . And now , O Noble Elders of Israel , I know the Bees come not more loaden with Honey to the Hiue , then you at this time with inlarged affections to minister abundant supply to your Ioshuah . Doe it on Gods Name brauely , and like your selues . I am a poore Schollar , and am ready to sell my richest treasure , my Bookes , rather then Ioshuah shall want . And doe it so , as , by Gods blessing vpon Ioshua , & you the Elders , and so vpon vs all by you , many Parliaments may be called , wherein you may testifie ( if occasion require ) the copious and perennious Treasure of your loue and loyaltie in the like kind . How is that ? I meane not , Sparingly , but as Arannah like a Prince gaue to King Dauid . For Vera liberalitas fundum non habet . But I meane ( pardon my Zeale , which makes me thus bold to speake ) in the genuine and naturall Genius of your tender loue and care for the safetie and securitie of our Royall Ioshua , of the Crowne , of the Kingdome , of Religion , and of Vs all . But your liberall Subsidies are giuen for that end . True. But alas ( pardon still my redenesse ; I speake not as a States-man , to aduise such a graue Senat , but as a poore Minister of Christ , and Watchman of Israel , to petition rather ) What can either Money , or Men , or Munition doe , so long as Achans trouble Israel ? There is an accursed thing in the midst of thee , O Israel ( saith the Lord ) Thou canst not stand before thine enemies , vntill ye take away the accursed thing from among you . Till this hee done Is●ael must not looke to prosper . We need no better warrant , then Gods owne Word for it . It is your Wisedome to follow it , least the Canaanites preuaile ouer vs. And the vtmost extreamitie of the state of things calls vpon you to doe it instantly ; It drawes a circle about your Assembly , as that braue Romane did with his Staffe about King Mithridates , not to stirre , or steppe ouer it , till Ioshuas and Israels danger , the accursed thing , be remoued . It is impatient ( I speake no more , then what you all know farre better then I ) to abide the expectation of another Parliament : you see all things are in such a Precipice , and Israel so dangerously sick , as if you the great Colledge of Physitians depart without curing of it , all will haue occasion to deeme the case desperate , and irrecouerable , already drawing on a pace to a Dissolution , vnlesse the Great Physitian doe mercifully and miraculously put to his Omnipotent hand . For the Achans , the Troublers of Israel , hasten the ruine of all . But who might those Achans be ? Your wisedomes cannot be ignorant of them : yet because they are a mysticall knot of Iniquity , and haue exceedingly insinuated themselues into the good opinion of many ; I humbly craue leaue , that by the diuine Lot of Gods word , I may a little discouer them . All Achans ( as I said ) are Diuiders : first , betweene God and Israel : and secondly ( as a consequence thereof ) betweene Israel themselues ; and that especially , while they mainely labour to diuide the Head from the Body , Ioshua from the Elders of Israel . And ( saith Christ ) A Kingdome diuided against it selfe , cannot stand . These Achans , which trouble our Israel , are of sundry sorts : as first , Iasuites and Seminary Priests . These are the ring leading Achans : Of such the Lord saith in Deuteronomy , that because they seduce the people from God , they shall be put to death . These , as they diuide God from vs hi● seruants , so they diuide the Subiects from the King. This was wont to be Treason , but now a dayes it would passe for good Religion . The second kinde of Achans troubling Israel , are Idols ; ●f Achans wedge , and Babylonish garment troubled all Israel , as an accursed thing : how much more Popish Idols ? shall wee halt betweene two opinions ? betweene God and Baal ? Either goe after the Lord onely , if indeede he be God : or if Baal be He , goe onely after him , said Eliah . King Asa spared not his owne Mothers Groue , and Idol ; but brake them downe , yea & for their cause deposed her from her Regency . Oh for the like zeale for God! But certainly if these Idols and Masses , Images and Popish Trumperies be not speedily abolished , thou canst not prosper , O Israel , nor stand before thine Enemies . Downe therefore with Popish Idols , O Ioshua , and the Elders of Israel , which cease not to cry of our Ierusalem , Downe with it , downe with it , euen to the ground . Spare not these Brats of Babylon , that dare perke vp so neere to Gods Arke , threatning to shoulder it out of doores . But you know what befell the Philistins Dagon ; and you may remember what befell the Romish Dagon in the Black-friers vpon their fift of Nouember . So iealous is our God , Hee cannot brooke a corriuall . But some , hauing beene Protestants formerly , in which Religion they were baptized , comming afterwards to be inueigled to Popery , and thereupon making a solemne vow , sealed ( as they call it ) with the Sacrament of the Altar , neuer to alter this their new couenant , make such a conscience hereof , as if it stood not with faith and honesty to breake it . But doe they not know ( vnlesse Popery hath altogether blinded their eyes ) that any such couenants or vowes ought neither to be made , nor much lesse to be kept , which haue any commerce , or relation to Idolatry ? Doth not our Precontract to Christ in our Baptisme , to forsake the Diuell and all his workes , frustrate and make void all second contracts with Antichrist , for the setting vp of Idolatry , one maine worke of the Diuell ? Nothing therefore ought to impeach our Christian Resolution and zeale , in the casheering of these Troublers of Israel . A third sort of Achans are Neutralizers ; but so , as the Bias of their affections , wheeles and swayes them round to Popery . These are so much the more pernicious plagues to Israel , in that vnder the seemely vale and masionlike habit of the Church of England , they labour to bring in that old Babylonish strumpet hoodwinkt , that we should all reacknowledge her for our Mother . As may appeare in a certaine Booke of Priuate Deuotions ( so called ) published by Authority : the maine scope thereof all along , being to reduce vs all to one Church , and that none other , but ( forsooth ) the holy Catholike Church of Rome . But the whole Mysterie of iniquitie folded vp therein , would require a more particular vnfolding . These Neutralizers , or Popish Arminians , or Arminian Papists , or what ye will , vnder the name of the Church of England dare vent any Arminian haeresie . As in a Booke lately printed by Authority too , there is this most blasphemous Arminian heresie , that there is a goodnesse obiectiue in the Creature , which in order of Nature is precedent to the Act or exercise of Gods will ; thus , by necessary consequence making the Creature a God , hauing a selfe-being independent , but onely vpon Gods bare Prescience , vpon which , and not vpon that suprema causa causarum , Gods will , he hangeth the being , and well being of all the Creatures . And this sort and confederacy of Achans haue gotten such a high hand , that no Booke may be set out , if it be directly against Popery and Arminianisme ; nor against Popery in speciall , but with some qualification , or Ingredient , such as this : That the Church of Rome , though she haue many errours , yet is a true Church . And by this deuice they doe , like Balaam , mightily preuaile , and that with great ones , Scholars and others , to draw vs to some friendly commerce and correspondence with that Whoore. And they are growne so much the more confident , becaue they haue Authority in their hand , either to approue , or prohibit , what Books they list . Whereas , if the way were open , as formerly , freely to print Bookes by Authority against Popery and her confederate Arminians , their Neutralizing Achans , as so many Owles , would fly into their darke Cels , as not able to behold the sunbeames of the Truth . But we hope and pray , that Ioshua and the Elders of Israel will take such order , that instead of Popish and Arminian Bookes , Orthodox bookes may be freely published by Authority . And suffer mee to speake , O noble Sages of Israel ( I am for God , & my King , for Religion , and my Country ) if you O Ioshua , and the Elders of Israel purge not out these pestilent Acans , or close clip their wings , they must needs bring vtter confusion vpon this state , ere it be long . They daily creepe into high fauour in Court ; they preuaile mightily by their plausible , insinuating , intoxicating flattery . They goe about ( as the Prophet Osee speakes ) to make the King glad with their lyes . Their Theames and Theorems are , that Kings are partakers of Gods ▪ owne Omnipotency ; though this be a diuine Attribute , incommunicable to any Creature : That , iustice can be no Rule or Medium , whereby to giue God , or the King his right . As if right were not grounded vpon iustice , as the Rule of it . Take away Iustice , and where is Right ? Or as if the seruice , which we performe to God , were not bounded vpon Gods Lawes , which are holy , Iust , and good . Yea , God neither commands , nor accepts any other seruice at our hands , but such as his Law prescribes . And thus our seruice becomes iust and reasonable . Yet with such like glosings they thinke , that Principibus placuisse viris non vltima taus est . Great Potentates thus to applaud , They reckon it no little laud. Nor doe they blush not onely to preach these things to the face of the Court , but dare also publish in Print this their shame to the open view of the world , not without great dishonour both to God and the King. Now the Lord Iesus deliuer our good and gracious Ioshua from these Achans , that his sweet disposition may not be inchanted with their Syren-songs . Herein the ioynt courage and zeale of you the Elders of Israel is required . Take away these Achans from the King , and his throne shall be established in righteousnesse . Many other branches of the Achan-faction there are , whom your wisdomes can more easily find out . But the master-peece of your wisdome is , to find out ( if any such Monster be to be found in Rerum natura ) where the maine Root and Head of all these branches and members lurketh . That must be digged and stockt vp ; else if it be but pruned , it will but sprout the thicker . If they goe on thus , Gods fearefull iudgements must needs fall heauy vpon this Land : If we be luke-warme , and haue no courage for the truth , the Lord will spue vs out of his mouth . But God forbid , that base cowardise should suffer Gods Truth , Religion , King , Crowne , Kingdome , Church , euery mothers sonne of vs , to be by a packe of traiterous Achans ( and so many worthies in Israel , descended of the magnanimous bloud of the heroicke true-bred English , to looke on with their thumbs vnder their girdles ) betraid into the pawes of the Beast , & cheated & nosewiped euen to their face , that the whole state , as one man , may take vp that saying in the Poet , Prudens , sciens , viuus , vidensque pereo . And that ( I say ) by traiterous Achans . For whosoeuer are traitors to Gods Truth , and the Religion established , whereon the Kings ▪ Throne is firmely established , whether they be direct Traitors to the State , I leaue to your wisedomes to iudge : but this I dare boldly affirme , Traitours they are by necessary consequence , betraying vs into our enemies hands , by making God our Enemy , as too many disastrous instances haue proued , and as Achans instance in this Booke will plainly show . In the name of God therefore , O ye noble worthies of Israel , quit your selues like men : God hath now put a precious opportunity into your hands ; The Lord strengthen you to lay fast hold vpon it , and so to husband it , that the issue may be to his glory , to the preseruation of our royall Ioshua , and you his loyall Counsel , and of all the Israel of God. Not to importune your wisedomes further ( vnlesse for pardon of my importunity ; wherein yet your noble propensity will not easily brooke to be importuned to pardon errors of zeale and true affection ) I will onely craue leaue ( for conclusion ) to apply S. Aug. prayer in the siege of Hippo. Noueritis me hoc tempore nostrae calamitatis Deum rogare , ve aut hanc ciuitatem ab hostibus circundatam liberare dignetur , aut si aliud ei videtur , suos seruos ad praeferendam suam voluntatem fortes faciat , aut certè vt me de hoc saculo ad se accipiat . Which I English thus : My prayer to God in this time of Israels calamity is , that either it would please him to deliuer and free this Church and State from circumuenting Achans , or if otherwise he see it good , that he would incourage his seruants to preferre his will , by standing vp couragiously for the truth to the very last , or else that hee would receiue mee to himselfe out of this wretched world , that I may not liue to be a miserable spectator of the wofull wracke of my sweet natiue Countrey . Yet I hope better , and the best things , while Ioshua and the Elders of Israel ioyne sweetly together in a mutuall and inseparable sympathy for the weale or woe of Israel , imitating Ioshua and Israels Elders here throughout , as followeth in this insuing Tract . By the most vnworthy , yet humble and faithfull seruant of Christ and of Israel , of Ioshua and the Elders , Henry Burton . Errata . Pag. 2. l. 29. blot out , Of the sun . l. 36. r. flight . & , safety . p. 6. l. 5. r. in the same ingagement . p. 12. l. 10. r. posterity . p. 13. l. 35. r. in sum . p. 19. l. 22. r. indeuour . p. 31. l. 34 ▪ r. my boldnesse . p. 32. l. 20. r. reproued by Hanani . p. 34. l. 14. r. scrutiny . p. 35. l. 17. r. his face with his mantle . p. 37. l. 25. for rage , r. ease . Ioshua 7. 6. &c. And Ioshua rent his cloathes , &c. AS a solemne Fast is very pretious , when duely and dutifully performed : so , when otherwise , very perillous . That our Fast may prooue no lesse acceptable to God , then profitable & cōfortable to ourselues , we cannot haue a more exact precedent for our imitation and instruction , then Ioshua , with the Elders of Israel . And Ioshua rent his cloathes , &c. From this verse , to the end of the Chapter , are contained these generals : 1 Ioshuahs Act , with the Elders of Israel , to the 10th verse . Secondly , Gods charge and direction to Ioshua , from that to the 16th verse . Thirdly , Ioshuahs execution of it , from thence to the last verse . Fourthly , the successe thereof , laide downe first in the Radicall , So the Lord turned from the fiercenesse of his anger , v. 26. Then in a particular braunch and fruit , Israels victory , Chap. 8. First for Ioshuahs Act : It is a very sad humiliation , and may well stand for a just platforme of a solemne and religious fast , in all the parts and appertinencies of it , as wee shall see anone . But before we enter into this house of mourning , the very first word in our Text , as the Porch , inviteth vs to pause , pointing vs backe , to looke vpon the occasion of this great and grievous humiliation . And Ioshua , &c. Or as some translations , Then Ioshua , &c. Or as the vulgar Latine , But Ioshua , &c. All comes to one reckoning . It is a word of coherence , with what went immediatly before , namely Israels discomfiture , the occasion of Ioshuahs discomfort . But what might the discomfiture bee , to moue so great a mourning ? Surely three thousand Israelites had brauely vndertaken to assault and surprise the City Ai : but they were shamefully repulsed with the losse of six and thirty men . Alas ! Is this so great a matter to moue the most couragious Generall Ioshua to rent his cloathes ? Yea , and those sage Elders of Israel with him ? Farre be it . Such gesture may seeme fitter for ignoble and imbellious spirits , then for the braue Ioshuah , and the graue Rulers of Israel . It might seeme to haue beseemed Ioshua rather to haue buckled on his Armor , then to haue rent his cloathes ; to march into the field , then to lye on his face ; to fall vpon the enemy , then vpon the earth ; to bee powdering the enemies pate with his steele , then his owne noble head with dust . What was the losse of 36 men ? A flea-biting in comparison . And the losse might be imputed either to the disproportion of the number , three thousand to a whole city , or to the disadvantage of ground , for they of Ai smote Israel in the going downe of the Sun : or to the pride of those three thousand , puffed vp for their parts , with their late conquest of Iericho , perhaps presuming , that , as of Iericho , so the walls of Ai would presently fall downe , and giue them possession ; or to the strait and extremity of the enemy , now put to the last pinch , which might redouble their courage and strength , to fight it out desperately , sith in fight rather then in flight was safely ; or if in neither , best to dye brauely in the bed of honour , it is their last fight . Now the likelyest way to cure all this , was for Ioshua to giue a fresh assault , to double his files and his forces to regaine Israels losse . Yea , for Ioshua thus to deject himselfe vpon so slight an occasion , might seeme to argue him of an abiect and degenerous spirit , not beseeming the Captaine of Gods people ; it might also provoke the Canaanite the more insolently to triumph , if in those dayes there had beene but a Iesuite lurking among Israels tents , to send secret intelligence to the enemy . But the noble Ioshua saw more in this small discomfiture then so . For first , though but 36 of the Israelites were slaine , yet to Ioshua , the life of one Israelite was more precious , then ten thousand of the vncircumcised . Yea , haue not heathen Captaines showed the like affection to their Citizens ? It was Pericles glory on his death-bed , that he neuer caused any of his Citizens to weare mourning attire . And the great Scipio , when he was told by one , that he might winne such a city , if he would expose but 300 of his men to losse : answered , he had rather preserue one Citizen , then kill a thousand Enemies . Why not Ioshua much more ? If a Grecian or Romane Citizen were so deare to their Emperours , how much more an Israelite to Ioshua ? But if Ioshua & the Elders were so affected for the losse of so few Israelites , what would they haue beene , if many thousands of Gods people , had beene spoyled by the Enemy ? How neerely would it haue touched them , if the whole inheritance of their brethren , the two Tribes and a halfe beyond Iordan , had beene taken away by the Heathen ? We see here what kinde of sport , pleasure , pastime , Ioshua and Israels Elders vsed , in so smal a discomfiture of Gods people . They seeke not now with some madde mirth , as the hearing of a play , or seeing of a Maske , to coniure downe the spirit of a little sad Melancholy : but themselues are Actors in a most tragick Scene . Secondly , not onely 36 had lost their liues , but vpon this , all the Tribes and Troopes of Israel had lost their hearts . For thereupon the hearts of the people melted , and became as water . They who but a little before were as Lyons , are now become like a sort of sheep . A feareful condition , and a signe of divine desertion ; for as Moses said , How should one chase a thousand , and two put ten thousand to flight , except their Rock had sould them , and the Lord had shut them vp ? Euen as sheep in a penne , easie to be taken . What if the Enemy had taken courage , & vsed this oportunity , in Israels consternatiō ? High time then for Ioshuahs Prostration to interpose it self . Prayers and teares were now ( as alwayes ) Israels best weapons . Thirdly , this repulse was greatly to Israels reproach ; no small touch to Ioshuahs good heart . O Lord ( saith he ) what shall I say , when Israel turneth their backs before their enemies ? Now might the heathen begin to bee of another minde , that Israel was not invincible : and therefore might confederate against Israel , & resolue , as once the Philistims , vpon a former defeat giuen to Israel , Be strong , and quit your selues like men , O ye Philistims . Finally , that which aboue all moued Ioshua & the Elders thus to humble thēselues , was the glory of Israels God , now suffering by Israels repulse . For now the heathen might say , Where is now their God ? Now the Israelites themselues might begin to doubt of the truth of Gods promises , wherein , vpon this occasion , such an interruption & breach was made . This was that which troubled Ioshua , that he said , And what wilt thou doe vnto thy great Name ? v. 9. These were the motiues of Ioshuahs mourning . But what might be the cause of this discomfiture , & consternation of Israel ? v. 1. It was Israels sin . The children of Israel committed a trespasse in the accursed thing : for Achan , &c. tooke of the accursed thing , and the anger of the Lord was kindled against the children of Israel . This may seeme no lesse strange to cause Israels discomfiture ; then it slight , to occasion Ioshua to fall on the earth . But Israel had transgressed . Why Israel ? Was it not Achan alone ? Againe , what was Achans sin ? Any more then the taking of a Babylonish garmēt , 200 shekels of siluer , & a wedge of gold of 50 shekels ? And was it not of the spoyle of Iericho ? And was not Achan a Prince in Israel , of the regal Tribe ? Might not his persō challenge so much of the spoyle , at least for his share ? Might not so great a personage desire to reserue such a Babylonish Relique for a monument ? How so great a sin then ? If some part at least , of those 3000 sent against Ai had bin idolaters , Israel might , not without cause , haue suspected some disastrous issue . As if a Protestant state , should among Protestant subiects ( when it hath enow ) send such as are Popish idolaters for souldiers & captains against a forraine enemy of the Popish religiō , were it not cause sufficient to defeate & frustrate the whole expeditiō , & to send the scattered & defeated army home again with no lesse shame , then losse ? Much more if idols do , not as Achan , lurke at home , but dare with open face perk vp , as Dagon , cheek by iowle , by Gods Ark. Yet Achans one lurking sin was provocation sufficient to cause Israel to turne their backs . How so ? For the Lord had giuen a speciall strict charge to the contrary , that no man should reserue ought of Ierico to his proper vse ; all must be devowed to the fire , only the gold & siluer consecrated to Gods Tabernacle . Therfore no smal sin , which Gods seuere cōmand aggravats . Saul had a faire pretence of reseruing Agag , & the fattest of the cattel , the spoil of Amalek , pretēding thē for sacrifice ; but it excused not his rebelliō in disobeying Gods cōmandemēt for the internecion of Amalek ; yea it cost him his kingdome . Yea , but though Achans sin were so great , yet it was his own . How doth Israel then stand charged with it ? What reason , is this , Israel hath transgressed ; for Achan tooke of the accursed thing ? Shall not the iudge of all the world do right ? Shall Israel be culpable for one mans offence ? Farre be it . Nay , more then that , this sin of Achan was secret , hid frō Ioshua , & the Elders of Israel . Indeed if they had knowne of it , & not punished it , they had made themselues accessaries , & so , culpable of it . The whole Tribe of Beniamin ( a memorable & remarkable example ) came to bee extinct ( except a 600 , the poore * remnant of many thousands ) only for conniving and countenancing a few sons of Belial in Gibeah , who had abused the Levites wife . Let Israel read the whole story , and learne to abhorre such countenancing , such connivency of sin in the sons of Belial . It was in those dayes , when there was no king in Israel . So it was the lesse maruaile , that open crying sinnes being countenanced , and walking vnder protection ( as then of a whole Tribe ) should plainely argue , there was no King in Israel . An open sinne then , though but of one Achan vnpunished , might with some colour of reason be said to involue Israel with the same ingagement with the author and actour of it : but Achans sinne was yet concealed from Israel , they knew not of it , much lesse connived at it , least of all countenanced it . Indeed we read , that sacrifice was offered euen for sinnes of ignorance . And we know by experience , that an Impostume bred within the body , vnknowne , vnfelt , is no lesse dangerous to the whole , if not more , then an outward knowne Gangreene , or Canker . Howsoeuer , wee see heere , that for Achans sin , Israel is counted a transgressour : yea , all Israel smarts for it . Heere is then by the way a point of instruction for Israel , that one Achans sinne is enough to trouble , to endanger all Israel ( secret though it were ) till it be remoued . Nor goes this example alone . Ionathan , King Sauls Son , for but tasting a little honey with the tippe of his rod , and that in his great necessity , ignorant of any the Kings commaund to the contrary , caused Gods Oracle to bee silent , a signe of Gods displeasure against Israel . Rachel , hauing stollen away her Fathers Idols ( not for any zeale of depriuing her father of the meanes of his Idolatry , but rather out of a blinde loue to her olde Idole-acquaintance ) how did shee indanger the whole Family of Iacob her husband , while Laban in zeale of his false gods ( the most furious and bloody zeale of all other ) pursued him with all his power , but that the Lord interposed himselfe by a monitory dreame ? Again , while these idols lurked still in Iacobs house , vnknowne ( good man ) to him , was not he and all his in danger of his brother Esaus inveterate hatred and armed malice , now marching against him , but that Gods mercy came betweene , crowning Iacob with the name of Israel , which hee had so stoutly and devoutly * wrastled for , telling him , that as hee had prevailed with God , so he should with men , heereby arming him with assurance against his brother ? But you will say , this was vpon an olde quarrell . True. Yet Rachels Idoles might helpe to reviue it . For ( obserue it ) Iacob had no security from dangers , till his house was purged of such stuffe . For no sooner was this brunt ouer , but a third danger encounters him , to wit , the quarrell of the Sychemites and their Confederates against Israel and his Family . It was foule on both sides ; but the lurking idoles in Iacobs house ( I dare be bold to say ) ministers either fire , or fewell , to cause it burne the fiercer . Note the issue well . Iacob purposing with his Family to goe & erect an Altar at Bethel , there to worship the Lord in purity without mixture , first purgeth his family of al their idols . Then , then , I say , & not before the feare of the Lord fell vpon the cities round about , that they pursued not the sons of Iacob . Till this time , we see , Israel had no rest , nor security frō his enemies . How much more is this verified of such sin , when it is once come to a head and full height ? For the purpose . What reigne was euer more famously peaceable , then that of Salomon ? yet in his olde age , doting on his idoles , by reason of his strange wiues , how did this trouble Israel ? God beganne to profane the glory of that peaceable Kingdome , by raising vp sundry adversaries to vexe him . And Rehoboam his sonne insisting in his Fathers steps of idolatry ( his mother being an Ammonitesse ) and adding to his Fathers little finger his own loines and oppressions , to his rods his own scorpions , was the cause of an incurable rent in Israel , of an irrevocable defection of the ten Tribes , and of the spoyle of the treasure of the Lords House , and of all those goodly golden vessels and vtensils of the Temple by the King of Egypt , though from thence Salomon had marryed his wife . So little confidence is there in marriage , league and alliance , where idolatry is a sticklar . In a word , in the Law of Moses , if a man committed murther in shedding innocent blood , the whole Land stood guilty of it , till it were expiated by the death of him that shed it . Numb . 35. 33. But how stands this with reason or equity , that one mans sin ingages a whole Land ? Yes , very well . For euery Kingdome is a body politick . And one member gangreend , endangers the whole body , if it be not prevented ; and better the incurable member be cut off . Better , saith Christ , that one mēber perish , thē the whole body be cast into hel fire . Again , sin is of a leprous nature , it quickly spreads ouer the whole . This being well waighed , it concernes euery childe of Israel to apply it to himself , to smite vpon his thigh , to examin his conscience , to find out the traytor-sin , Achans sin , to wit , the close or open raigning sinne , the sinne of maintenance , of course , of custome , of habite , the sinne of rebellion and contumacy , which els betrayes himselfe , and Israel with him . Secondly , this should stirre vp the whole state when they see & feele , that nothing prospereth , but all things goe backward with Israel , to hūble thēselues in sackcloth & ashes , & withal to search out the Achan , & purge out the sin that troubleth Israel . For till then , no peace , no prosperity for Israel . Thirdly , this should teach all true Israelites to condole the transgressions of others , as wherein themselues are so deeply interessed : when thy neighbors house is on fire , it concernes thee neerely to quench it . And wee are indangered not onely by vicinity & neighbourhood of nature & society , but much more , if we become Accessories of others sin , either by not preventing it when we may , or not laboring for their remedy by praier or perswasiō ; or much more , by countenancing ; applauding , & approuing it , or also in not cutting it off ( whē no other remedy wil remoue it ) with Israels sword of justice In the last place Israel may gather by this one example of Achan , in what state it standeth . For if one Achans sinne , and that vnknowne to Israel , proued so disastrous , so dangerous : then how lamentable is the condition of Israel , when the Land is full of Achans , and the sins of those Achans not so shamefast , as to seeke to hide themselues in corners , but dare display themselues vpon the open theater ? Such as say , with our tongue will we prevaile , our lippes are our owne , who is Lord ouer vs ? Such as sit in the Chaire of scorners . Such as sin with a high hand , Cum privilegio . Then it is high time for Ioshua , and the Elders of Israel to rent their cloathes , to faste and pray , and more then that too , as we shall see anone . Proceed we from Achans sin , the Cause , to the effect , Israels discomfiture , the occasion of Ioshua's discomfort , with the Elders of Israel . Achan now perhaps ( if his guilty conscience gaue him leaue ) was a sleepe in his Tent , as Ionas in the shippe , or his lust exercised his eyes in beholding of his new Babylonish garment , his gold and siluer wedges , the while his innocent brethren smarted for it . But Ioshua & the Elders of Israel , guided by another . Spirit , then of supine & careles sensuality , were now in the deep of humiliatiō for Israel , & that vpon so small an occasiō in cōparison , & to se to . Here is then another lesson for Israel , to know & acknowledge it for the greatest happines , when in their affliction , or so , they haue such a Iosua and Elders , compassionate and tender-hearted towards their people , & such as are heartily affected with , as chiefly , the least reproach done to Israels God , so the least dammage or despight done to Gods Israel by the enemy of both . Such was Israels happines here . Yea such was Egypts happines , vvhen , next to Pharaoh , Ioseph was set ouer them , before whom the King caused to be proclaymed , Abrech , which is tender Father ; the best Title , beseeming the Gouernours of Israel . Such was Davids affection , who mournes for Saul and Ionathan , & Israels discomfiture by the Philistims , vpon the mountaines of Gilboa . Yea how was David touched only for a disgrace his servants suffered from the King of Ammon , whom he had sent in kindnes to congratulate ? Nor was it an imbellious sorrow , but such as became the King of Israel to expresse in a noble revenge . Also this King David , vvhen through his default , his people vvere plagued , vvhat an humble spirit , & fatherly affection did he expresse tovvards them , vvhen he said to the Lord : Loe , I haue sinned & done wickedly but these sheep , what haue they done ? Let thine hand I pray thee be against mee , and against my Fathers house . Vnder such Iosephs , vnder such Ioshuas , and Elders , vnder such Davids , Israel howsoever afflicted , yet cannot perish , Filij istarum lachrymarum perire non possunt . The Sonnes of such compassionate Fathers can never perish . There is euer hope for Israel vnder such a Ioshua and Elders . Israel vvas never carried captiue , but vnder wicked and cruell idolatrous Kings . A pious and well affected Prince , being as a noble head , which ever keeping aboue water , preserues the body , though vnder water , from sinking . And how well doth it become all Ioshua's and Rulers of Gods people , to bee thus tenderly affected with the good or evill of Israel ? For first , as they are next vnto and vnder God in their power and soveraignety ouer his people : so in their Ioshua-like affection ; they doe most neerely imitate God himselfe , of whom it is sayd , Esay 63. 9. In all their afflictions he was afflicted . Againe , Princes and Rulers , though they be by calling and office called Gods , yet in nature they are men , and shall die like men , as King David saith ; they are of the same mould and mettall of their people , to knit them in a sympathy of affection with them . Therefore even Christ the Sonne of God tooke our Nature , with the infirmities of it , that he might be a mercifull High-priest , and hauing experience of our temptations , hee might succour them that are tempted . As that noble Heathen . Queene said , Non ignara mali , miseris succurrere disco : having experience of misery my selfe , I learne hereby to succour the miserable . Princes are also called Patres Patriae , Fathers of their Countrey , whose subjects are not more their seruants in duty , then their sonnes in loue . Also sheapheards of the People . And the good sheepheard binds vp the broken , seekes out the lost sheepe , and brings it home on his backe rejoycing . Yea , Princes are Gods servants and stewards , whose chiefe office it is to maintaine and vindicate the honour of their Lord. Lastly , how neerely doth the weale or woe of the subjects touch the Prince ? for it is his owne weale or woe . If but the foote , the most inferiour member , bee pained , the head by and by feeleth it as its owne paine , it stoopeth to helpe it ; as euen wisdome would , the head should rather regard the commodity , then object the distance . If the feete be in fetters , the head cannot be free . It is Israels office then alwayes to pray for such Ioshuas , that such gracious and pious Princes may euer raigne ouer them . Secondly , Israel must be carefull to walke worthy of such Ioshua's , both for the obtayning , and the long enjoying of them . Thirdly , if Ioshua and the Elders of Israel bee thus moved euen for the least calamities of their brethren ; then how ought our whole Israel to bee affected with the daily and heauy calamities of Gods people , only divided from vs in distance of place , not in difference of participation with Christ our head ? Fourthly , hauing such Ioshua's and Elders , who like good Fathers , are tenderly affected with the least calamity of Gods people , how thankefull ought we to be to God for them , and to expresse this our thankefulnes in all pious offices , and liberall beneficence , that nothing bee lacking either for ornament to their princelike port , or much more for the necessary support of the Crown & kingdome ? In the last place , if Israel haue receiued farre greater repulses , & reproches , then now Israel had done , Israel had need to be so much the more humbled , if possible , then here Ioshua & the Elders were . And so much of the occasion moving Ioshua with the Elders of Israel thus to hūble thēselues . Come wee now to their act it selfe . Therein consider 2. things . 1. The Circumstances . 2. The Substance of it . The circumstances are 3. 1. Of the Persons , the Actors , Ioshua & the Elders of Israel . 2. Of the place , Before the Arke of the Lord : 3. Of the time , vntill the eventide . The substance of the act consists partly of Action and behauiour , & partly of speech . Their actiō or behauiour was threefold : 1. They rent their cloathes : 2. they fell to the earth vpō their faces 3. they put dust vpon their heads . All this v. 6. Their speech is a prayer or zealous & hūble expostulatiō with God. v. 7. 8. 9. Al which being jointly cōsidered , they represent vnto vs an exact pattern & platforme of solēne & publick Fast. Which will the better appeare , if we a litle opē every peece a part . First , for the Persons . Ioshua for his person was of eminent gifts and graces . He was one of the Twelue ; that were sent to view the land of Canaan , one of the two , that incouraged the people to goe take possession , contrary to the discouragements of the other ten . He only was with Moses in the holy Mount those forty daies and forty nights . Hee was a man most zealous of Gods glory , in his pure worship and seruice . So that in his pious and pithy exhortation to the people , Chap. 24. to feare the Lord , to serue him in sincerity ; and in truth , to abandon their strange Gods : he concludeth , in case they would not , saying : As for me , and my house , wee will serue the Lord. Yea hee made a couenant with the people to put away their idols , and images , those strange gods ; set them a statute and ordinance , Chap. 24. 25. He erected also a stone for a monument , & witnesse for perpetuity vnto stosterity . A most excellent Precedent for Princes hee was , sith the only rule of his Regimēt was the word of God , the wisest Counsellour of Kinges , if they would haue their affaires to prosper . As Iosh. 1. v. 8. He tooke not his Precedent from his predecessor Moses , though he were a wise & a good man , but so farre as he was regulated by the only rule of Gods word . The wisest politicians may foulely erre in their gouernment , whose precedents may proue the more perillous to their followers , when out of an admiration and high opiniō of their wisdome , they withall swallow down their great errors , digesting thē as corrupt blood into all the veines of the body politick ; but they that folow Gods word , cānot erre . This made David wiser then his teachers , thē the aged , thē his enimies . Ps. 119. 98. In a word . Ioshua is not noted of any vice in Scripture , as even Moses and Aaron were . Againe , for his office and calling , he was Moses successor , appointed by God to leade his people into the possession of the promised land . Herein also , according to his name , Iehoshua or Iesus , which signifieth a Sauiour , hee was a type of Iesus Christ , who conducts his people into the heauēly Canaan . Moses and Aaron were defectiue and faulty , for which cause they might not cōduct the people into Canaan ; which is also a mystery , signifying , that the law , those legall and leviticall observances were defectiue , and so could not bring Israel into Canaans possession : onely Ioshua , which is Iesus , ( in whom no fault is found , noted in Scripture ; no more thē Melchisedechs genealogy , to make him a type of Christs eternall Priest-hood ; though neither Ioshua , as a man , was voyde of all sin , nor Melchisedech with out Parents ) Ioshua ( I say ) a liuely type of Iesus Christ , was he , that must put gods people in the possession of the promised land . This is that Iehoshua here who humbleth himself , and with him the Elders of Israel . whether they were the chief of the tribes or of the families of Israel , or else those 70 Elders , mentioned Ex. 24. 1. The chief of Israel they were without questiō . And the text saith , he ( to wit Ioshua ) & the Elders of Israel jointly . Hereby the way is a notable Embleme , and patterne of a well gouerned state , where Ioshua , the prime gouernor , goes not alone in his Counsels and actions , but hath his Elders with him . Euen Salomon , for all his wisdome , had a graue Senate of sage Elders , whose Counsell if his sonne Rehoboam had not forsaken , preferring his braue younkers , before the graue Elders , his kingdome might long haue florished . Well what did Ioshua and the Elders of Israel here ? First , they rent their cloaths . To signifie the renting of their hearts . So Ioel. 2. 13. Rent your hearts and not your garments . And the ceremony of renting the clothes was not lightly to bee vsed , but in case when Gods glory or name suffered ; as Num. 14. 6. Ioshua and Caleb rent their cloathes , when their fellow spies had by their misreport discouraged the people , causing them to distrust Gods lawes and promise . The like case is here . Secondly they fell to the earth on their faces ; importing a stupendious abjection full of zeale , as vtterly regardlesse of their dignity or persons , carelesse what became of them , so transported were they with zeale for Gods glory , and people . Thirdly , they put dust vpon their heads , in signe of greatest humiliation , as dead men , on whom the earth or mould is cast for buriall . Hereunto adde the other circumstances , as of the time , how long , vntill the euentide , the iust terme of a solemne fast : as also of the place , before the Arke of the Lord , the type of Gods presence in his Sanctuary , before the mercy seate , the place of publicke worship : together with their feruent inuocation , and zealous prayer to God : and so in some wee haue a full fast , in all the intire and maine parts of it . Loe , then , what a noble precedēt of true piety is here exhibited to Gods people ! And doth not our royall Ioshua the like ? what saith the proclamation ? Note the words well : In this fast his Maiesty in his royall Person , & with his own family , and royal household , will giue an example to the rest of his people . Yea , that the pious and religious considerations , [ namely of deliuerances past , of disasters present , and dangers imminent ] haue soe wrought in the Princely heart of the Kings most excellent Maiestie , that he hath not onely had recourse , to that great and Diuine Maiestie , who is the King of Kings , in his priuate deuotions , to implore his mercy , and fauour to himselfe and his people ; but according to the example of all good Kings in former ages , in the times of common calamities , which equally concerne both Prince and people , to commaund a solemne , a generall , and a publicke fast &c : So run the words . Which well obserued , what hopefull fruites shall not such a fast produce , when the first seedes thereof , euen prayers , and teares , are begunne to be sowne by our Royall Ioshua ? And though in that his preceeding , and priuate practise he seemeth to go alone : yet for the more graue and religious forme of solemnizing thereof , insteed of the Elders of Israel , his most excellent Maiesty hath consulted with his reuerend Bishops . Which our noble Ioshua , and his reuerend Elders , soe farre as they in this fast imitate Ioshua and the Elders of Israel , so let our Israel imitate them . Then doubt we not of a hopefull welfare to attend and succeed this fast , wherein Ioshua with the Elders of Israel lead vs the way in sincerity of their heart , & in the precedencie of their pious examples . And note one fare proofe & fruit of our late generall fast , vpon the 2d of August , for the Country . That very day the heauens began to restraine their vnkindly influence of excessiue vnseasonable famine-threatning wette , the Lord clearing vp his cloudy countinance in the face of the christaline skye , faire weather continuing from that day , to bring vs in a joyfull & most plentifull haruest , to the regret of all ingratefull misers and regrating cornmongers , but joy to all good hearts . The very like change of weather fell vpon the very day of the last yeares fast , which began with the Court , and London fast . Thus God is pleased to grace our fasts , showing how much he is delighted with true humiliation . Now , by the example of Ioshua , and the Elders of Israel here , we are taught how to keepe a right and religious fast to the Lord. First , as they rent their garments , so we should our hearts with deepe contrition and godly sorrow , for Gods dishonour , displeasure , and Israels discomfitures . And if euer , now cause there is to rent our hearts , for Israels fearefull rents , both in Church & state . These great schismes and rents are best cured and closed againe , by this one of the heart . If our hearts proue rocky , smite we them with Moses rodde , by the application of Moses Law , that soe being rent and cleft a sunder , there may issue out floods of liuing waters of repentance flowing from a liuely faith , which may supple and close the clefts and chaps of our parched Israel . Secondly , as Ioshua's , so our fast must be with exceeding humiliation of soule and spirit , yea euen to the dust , and that renouncing our selues , as dead men , in whom is noe helpe or hope , being as it were buried vnder ground , as Ioshua vnder the dust , which he cast vpon his head . We must goe out of our selues , as the soule out of the body , flying to God , who onely canne free vs from our euils , fealt or feared . Thirdly , our fast must be constant as Ioshua's , vntill the eventide . The day of our fast is a holy day to the Lord , to be wholy spent in a religious abstinence as from our ordinary food , so from any pleasure , or profit of our owne . The Lord reproues Israel for this , saying : Behold in the day of your fast you finde pleasure , and exact all your labours . We must forbeare all kind of food , or repast till the euentide . So did Nineueh by the Kings commandement . Ion. 3. 8. Fourthly , the speciall place wherein to celebrate our fast , is the place appointed for publike worship . Ioshua's humiliation was before the Arke of the Lord. Our priuate houses haue their vse for priuate deuotions : but in the time of publicke seruice in Gods house , whereat we must , if we may be present , our priuate deuotions at home are of no other vse , but to bring a curse in stead of a blessing , while the publicke ministery is neglected , or contemned . And euer in the publike ordinance God doth more manifest his presence in the communication of his graces , then in our priuate families : yet by commending the publike , I exclude not the prinate : but euer the priuate must giue place to the publicke . The day of our fast , as also other the Lords Sabboths , allowes some time to be spent in our priuate families for the duties of the day , as those vacant howres both before , betweene , and after the publike seruice : but the publicke worship must in no case bee incroched vpon by our priuate deuotions , much lesse by our worldly affaires , or affections : at that wee must be no lesse instant in comming then constant in continuing . So did Ioshua before the Lords Arke . Yea in some places , specially in the Country , where their Churches are greater , and their congregations lesser , being also vpon a working day , and in haruest time , if they be accommodated for Preachers , agreeing vpon it , the fast may be wholy spent in the Church , in the publike congregation . Not that there is more vertue in the Church-wals , or pewes , or pillars , then in our priuate houses or closets : but the publicke Ordinance is the most perfect beauty of holinesse , euer to bee preferred before priuate deuotions . Fiftly , a religious fast must euer bee joyned with earnest and feruent prayer to God , either for remouing present euils , or preuenting future : or else in thanksgiuing for benefits receiued and enioyed . Lastly , all this must bee done in sincerity of heart , as in the sight and presence of God , all hypocriticall and Pharisaicall vayles remoued from vs. Thus Ioshua's humiliation , with the Elders of Israel , was before the Arke of the Lord , in the presence of God. Suffice it onely to name these things as briefe rules and directions for our fast . Only insist we vpon two points , as most requisite to our present purpose . The first is : that in our publicke fast , God doth especially looke vpon the heart , that it be single and sincere without hypocrisie . Nothing is more abominable in the sight of God , than an hypocriticall Fast : which the more solemne , the hypocrisie is the more insolently and audaciously impious , as daring to play mock-holiday with God vpon the open stage . Such was Iezebels fast , a very packe of hypocrisie ; who to colour and cover her craft , and cruell covetousnes , to compasse Naboths vineyard , shee proclaimes ( forsooth ) a solemne fast , having her false witnes in a readines , suborned to accuse innocent Naboth , saying , This man blasphemed God , and the King. Who would not imagine that this fast was rather to expiate Naboths imaginary blasphemy , then to satiate Ahabs lust for his hereditary vineyard ? saving that it was not so easie a matter for Iezebel and Ahab by subtile hypocrisie to impose vpon , no not , their credulous simples . The vaile of hypocrisie is not for every ones weare . Iezebel and Ahab were palpably & notoriously wicked , which , while they go about to hide vnder hypocrisie , they do but dance in a net of too small a thread to hold such a sish as Naboths vineyard , without the strong cordes of a womans lawlesse lust , armed with Ahabs signet , with the awfulnes whereof shee had taught the Elders & Gouernors of Naboths City to bee at a becke , and to serue at all turnes . Farre vnlike our Ioshua , & Elders of Israel here , in their Fast. But Ahabs kingdome was the revolted idolatrous house of Israel . No marvaile if they were no lesse absurdly hypocriticall , then grossely profane . But let not Iudah sinne . Yes Iudah also was become an hypocrite . In the 58. of Esay The Lord bids the Prophet , Cry aloud , spare not , lift vp thy voyce like a trumpet , and shew my people their transgressions , and the house of Iacob their sinnes . What sinnes ? Hypocrisy stands in the forefront , v. : 2. Wherein specially did they play the hypocrites ? In their fasting ; so v. 3. Wherefore haue we fasted , say they , and thou seest not ? &c. The Lord answers , v , 5. Is it such a fast , that I haue chosen ? A day for a man to afflict his soule , is it to bow down his head as a bulrush , & to spred sackcloath , & ashes vnder him ? Wilt thou call this a fast , & an acceptable day to the Lord ? Is not this the fast that I haue chosen , to loose the bandes of wickednesse , to vndoe the heavy burthens , and to let the oppressed goe free , and that yee breake the yoake ? &c. A religious fast then is to loose the bands of vvickednesse : but hypocrisie fastneth them the more by fasting . How so ? For first , of an hypocriticall fast comes no good , God regards it not , as the people complayned . Yea , sayth David , if I regard wickednesse in my heart , the Lord will not heare me . And Psal. 17. 1. Heare the right O Lord , attend vnto my cry ; giue eare vnto my prayer , that goeth not out of fayned lips . Implying that dissimulation with God hath no plea for acceptance . Yea , on the contrary , as it hardens a man in evill , so it hastens greater judgements ; especially in a solemne fast , it turnes even our prayers into sinne , and bringeth a curse in stead of a blessing ; as Iacob feared , by having on his brothers garment , and pretending to bee Esau. Though neuer any dissimulation sped so well as that of Iacobs . And not without cause . For the blessing belonged to him , by a double right : By Gods donation and designement , and by purchase from Esau ; so that in truth and effect , Iacob , was Esau , to wit , the elder brother , to whom the blessing of birth-right belonged . This by the way . But false hearted hypocrisie is euer disastrous and vnhappy . And as no reformation can be expected of a solemne hypocrite , but still greater obfirmation in evill : So hee cannot hope of any good from God ; or if hee doe , his hope shall perish , as Iob faith . But Ahabs humiliation and fasting , though hypocriticall , yet obtayned favour of God. True , But what favour ? He obtayned the reprivall of his punishment for the time , but not the pardon of his sinne , nor consequently exemption from judgment . Gods temporall , or temporary favour to an hypocrite , sheweth how much he delighteth in a sincere heart . But Ahab was paid home at last for all his hypocrisie and impiety . For as hee had swallowed downe at a morsell Naboths vineyard , whereof , for all his humiliation , and crowching , hee never made , nor euer meant restitution , while he disfigured his face in a counterfeit fast : So at Ra●oth Gilead , the Lords arrow hit him home , & that in the same place , where Naboth was slaine , and that also in Ahabs disguised attire , whereby he thought to haue frustated the trueth of Micaiah's prophecy . Well might Ahab by hypocrisie commit the evill of sin vnseene of men , but he could not thereby avoid the evill of punishment , seene of God , for all his disguising . This may teach vs in our humiliation to looke well to our hearts , how they stand affected . The ancient Heathen vsed to looke into the Entrals of their Sacrifice , whether they were sound or no. Caesar observing his sacrifice to vvant a heart , tooke it for an ill presage , as it proved . That which they did in superstition , let Christians haue in religious observation , namely to looke well to their heart , if sound and sincere : else such a sacrifice bodes no good . Wherefore is there a price in the fooles hand , to buy wisdome , and he wants a heart . Prov. 17. 16. Now an ill affected heart in our Fast-sacrifice , is either a wilfull ignorance of our sinne , or if we know it , stubborne impenitency , hauing no thought or purpose , much lesse desire and endeavous to reforme it . This is a fast not for sinne , nor from sinne , but in sinne , and vnto sin . Ioshua's heart , and the Elders of Israel , was not so . They were ignorant indeed of Achans sinne , but not wilfully or willingly . Besides , if they had knowne it , how ready would they haue beene to purge or to punish it ? as vve shall see afterwards ? Otherwise , their sacrifice had vvanted a heart , and so vvould haue proued or procured a greater plague vnto Israel . But in their humiliation they vvere no vvay guilty of Achans sinne , nor as authours , nor as accessories , either by approving , conniuing or patronizing of it . They dealt sincerely . The second and last speciall poynt considerable in Ioshua's act , is , that as Ioshua's , so our fast , should be holy to the Lord , and for the Lord. When ye fasted , ye fasted not to mee , but to your selues : Zach : 7. 5. They sought themselues , their owne wealth & welfare . No godamercy . Should ye not heare & c ? Esay . 58. 3. That which Ioshua and the Elders of Israel sought , was principally Gods glory which suffered in Israels discomfiture . As v. 9. And what wilt thou doe vnto thy great name ? It was not their owne profit , or priuate ends , nor policy , but piety , that moued them to this humiliation . Qui Dei solius gloriam quaerit , acquirit & suam : Qui suam solius gloriam quaerit , perdit & Dei. Hee that seekes Gods glory onely , procureth also his owne : Hee that seeketh his owne glory alone , looseth also Gods. Now the right seeking of Gods glory in our Fast , is to put the meanes in practise . As , to remoue the impediments , generally all mens personall sinnes , particularly state-sins , as idolatry and heresie , which directly strike at Gods glory , and ruinate Israel ; as also oppression and bribery , which ruinate kingdomes . Withall , to establish the true Religion , with justice distributiue and correctiue : so is Gods Israel , so the Kings throne established . Many may the causes be of Israels fast , whereof Ioshua & the Elders cannot be ignorant . Yet if there were no more , Achans sinne alone , though concealed , is cause enough . But how shall Achan with his privy palliated sinne , bee found out ? This is Gods part in the next words , v. 10. From this verse to the 16 is contayned the Lords charge to Ioshua , Get thee vp ; wherefore lyest thou thus vpon thy face ? Israel hath sinned , &c. It may seeme strange that God should bid Ioshua surcease his sorrowing , alledging withall the cause , Israels sinne . If Israel hath sinned , the rather haue Ioshua and the Elders cause to continue their fasting and prayer . But wee are not to take this charge as a checke . For the Lord did not interrupt Ioshua's devotion , till the eventide , the time of comfort after sorrow . So that being at a full period , ( And what wilt thou doe to thy great name ? ) the Lord takes the hinte and answeres Ioshua so , as Ioshua might be partaker of that hee prayed for . Otherwise , Ioshua and the Elders might haue fasted and prayed long enough , with small fruit , if the Lords speech had not stept in . Something else must be done besides a fast , before it will go well with Israel . But was not Ioshua's prayer and fasting aualeable ? Was hee not a holy and a vertuous Prince ? And doth not the effectuall feruent prayer of a righteous man auaile much ? Againe was not Ioshua a type of Iesus Christ ? And are not the prayers of Iesus effectuall ? Can God be angry with his people , for whom Iesus prayeth ? This is Israels confidence , euen ours , that wee haue Iesus entred into the heauenly Canaan , there taking possession , there making intercession for vs. Can any thing then betide vs , but good ? If our Iesus pray , can wee his Israel perish ? God forbid . Yet something is required on Israels part , to be made partakers of Christs prayers , to bring the blessing thereof downe vnto vs. Israel had the Oracles of God , his Arke , his speciall presence , a noble Ioshua and Elders praying for them : yet something was lacking on Israels part . Ioshua , Iesus may pray for Israel , yet Israel be in perill of perishing , if Israel haue sinned . But Israel hath sinned sayth the Lord to Ioshua ; Wherefore lyest thou thus vpon thy face ? get thee vp . If Israel hath sinned , Israel hath an aduocate with the Father , Iesus Christ the righteous and hee is the Propitiation for all our sins . What more is required ? yes , something . For , if wee confesse our sinnes , hee is faithfull and iust to forgiue us our sinnes , and to cleanse vs from all vnrighteousnesse . If Israel confesse his sinne . Without this , not Ioshua's fasting and prayer will availe . Indeed our Ioshua's prayer , Christs prayer for Israel , is an effectuall meanes to worke true faith , and to produce repentance in a sincere confession of sinnes vnto saluation . And therefore Ioshua's prayer is not spent in vaine , but is a fore runner inducing and conducing to the confession , and so to the purgation of Israels sin . The point hence is : that all Israels fasting , prayer , humiliation , deuotion , is to noe purpose to preuent plagues , but rather to provoke and procure them , if it be not attended with true repentance , & thorow reformation of Israels sin . When you spread forth your hands ( saith the Lord ) I will hide mine eyes from you : yea , when yee make many praiers , I will not heare . Will not many prayers serue the turne ? No , not a beadroule of Prayers , Why ? your hands are full of blood . In praier , pure , not bloody hands , must be lift vp . God waighs not praiers by their plurality , but by their purity . And this purity , is not in a neate concatenation of Scripture phrases , or formes of speech , but in faith and affections of a pure heart . In Ezechiels time Israel had set vp an idoll in their hearts . Some Idol sinne or other . Any beloued darling habituall sinne , is an idoll set vp in the heart . How much more the loue of idols , and images themselues ? Well , what of this ? The Lord there saith : Though Noah , Daniel , and Iob were in the land , as I liue saith the Lord , they shall deliuer neither sonnes nor daughters . Why ? The idoll was set vp in the heart . What then doth the Lord require in Israels fast ? Surely Israels publicke and solemne fast requireth a publicke and solemne reformation of Israels sin . Ioel. 2. 12. Turne ye vnto me with all your heart , and with fasting , and with weeping , and with mourning &c. Such was done in heathen Nineuchs fast . The King caused to be proclaimed through Nineueh , ( by the decree of the King and his nobles ) Let neither man nor beast , heard nor flocke , great nor small , old nor young tast any thing , but let man and beast be covered with sackcloth , and cry mightily vnto God : Yea , let them turne euery one from his euill way , and from the violence that is in their hands . Is this the condition required in Israels fast ? O then what a terror and horror is it for Israel , when in the solemne fast , not onely some Achans priuie sinne is not lookt into , to be purged and punished , but open * crimson , scarlet coloured sinnes goe disfigured for a day , to no other end , but that ( as Romes images at Easter , after their mourning in blacke all the Lent ) they may spring out in a fuller vigour and luster ; vsing a fast , as the rose doth the sable night , to cause the fayrer glosse ? Yet here is comfort to the true Israel of God. What if Achans sins be not expiated ? shall all Israel perish ? God forbid . Shall not the judge of all the world do right ? But if Israel be pertaker of Acans sinne , Israel must perish with Achan . True , but Israel fasteth , Israel prayeth , so Ioshua , so the Elders . What if many in Israel play the hypocrites in their fast ? yet euery Noah , Daniel , and Iob fasting and praying with and for Israel , shall be preserued . Ioshua and the Elders of Israel , fasting , praying , should haue beene preserued ( who euer else had perished ) though Achans sin had not beene purged , so it had not beene through their default . In Israels fast then , let all true Israelites comfort themselues , if first they be purged themselues , by renewing their couenant with God , and if they cry mightily to God for the purgatition of Achans sinne , whatsoeur , whosoeuer it is , that troubleth Israel : howsoeuer Achans sinne remaine vnpurged , to the perill of Israel ; yet the labour of such shall not be in vaine , in the Lord. In the day when the Lord makes vp his Iewels , he will spare them as a man spareth his owne sonne , that serueth him . Then shall ye returne ( sayth the Lord ) and discerne betweene the righteous and the wicked : betweene him that serueth God , and him that serueth him not . But what was Achans sin ? It is laid downe verse the 11. and layd to Israels charge , as before . Israel hath sinned , and they haue transgressed my couenant , which I commaunded them : for they haue euen taken of the accursed thing , and haue also stollen , and dissembled also , and they haue put it euen amongst their owne stuffe . Soe , Achans sinne was sacriledge , theft , dissimulation , mingling the accursed thing with Israels stuffe . This accursed thing was a Babylonish garment , a wedge of gold , of 50 shekels , and 200 shekels of siluer . It is called accursed in a threefold respect : first because it was Babylonish and Chanaanitish stuffe , abominable to Israel . Secondly , because the Lord had expressely forbidden Israel to make or meddle with it , for their owne priuate vse . Thirdly , because medled withall against the commaundement , and intermedled with Israels stuffe , it caused Israel to be accursed , and all they tooke in hand v. 12. For therefore ( sayth God ) the children of Israel could not stand before their enimies , because they were accursed : neither will I be with you any more , except ye destroy the accursed frō among you . Here then we might take occasion to speake of the sins of sacriledg , & such kind of sacred-profane theft , of hypocrisie , and dissimulation , of mingling execrable things with Israels stuffe : but it might proue tedious . Onely for a touch by the way , Israel may learne thus much : that if the stealing of a Babylonish garment were soe hainous : What had beene then the bringing in of idolatrous reliques with all Babylonish equipage and furniture , to set vppe the Babilonian Religion in Israel : in case also it had beene done not secretly , as Achans Babylonish garment , ( which might therefore haue seemed to excuse Israel , ) but openly and in the sight of the Sunne , like Zimri and Cosbi in the open tent ? If it were so hainous to steale priuily a wedge of gold , and siluer , of soe small value in comparison , which though it were sacriledge , yet the Tabernacle of the Lord was not as yet possessed of them : what then had it beene , euen with a high hand of sacriledge & simony , in euery corner & high mountaine of Israel , to robbe and cheate God of his portition and Patrimony , the onely Leuiticall inheritance for his ministery , to the great desolation of many thousand soules in Israel ? What if Israel herein had beene guilty ? How would they haue weighed such stollen sacred wedges in the ballance of the sanctuary ? What a snare would they haue found it , to haue deuoured so much sanctified , and after the vow so to haue inquired ? Againe , if one Achans dissimulation were soe hainous , how then had the condition of Israel beene , if her fairest face , and most beautifull body had beene couered ouer with hypocrisie , as with a leprosie , soe that from the crowne of the head to the sole of the foote , there had beene no sound part ? In a word , if it were imputed to Israel for such a haynous sin , that Achan mingled the Babylonish garment with Israels stuffe , then how had Israels case stood , if Babylonish lees had beene by prodigious Achans mingled among Israels pure wine , if Canaanitish heresies had beene not only put with , but for , and in stead of Israels most precious stuffe , her purest doctrines ? If these had beene Israels sinnes , no marvaile if they had caused Israels affaires to fare so ill ; no marvaile if they had caused Israels GOD to estrange himselfe from Israel , and to take the Canaanites part against her ; no marvaile if they had caused Israel to be contemned of the Canaanite , to whom she was wont to bee terrible , and accounted invincible ; no marvaile if they had caused GOD not to goe out with Israels Armies , to suffer his Truth to bee trampled on , yea to threaten vtter desolation and dereliction , as v. 12. Is Israels case no better ? Poore Israel , what wilt thou doe ? Fast and pray ? It is high time indeed . For Israel hath sinned . But yet the Lord bids Ioshua ▪ and the Elders of Israel to rise vp from their prostrations , because Israel had sinned . Why so ? For , as we haue shewed , something else is required besides a Faste , to purge Israels fault . What is that ? The Lord sheweth v. 13. &c. Vp , sanctifie the people , and say , sanctifie your selues against to morrow : for thus saith the Lord God of Israel , There is an accursed thing in the middest of thee , O Israel : thou canst not stand before thine enemies , vntill yee take away the accursed thing from among you . In the morning therefore yee shall bee brought , &c. And it shall bee , that hee that is taken with the accursed thing , shall bee burnt with fire , hee , and all that hee hath , because &c. In these wordes of GOD to Ioshua , is first set downe the cause of Israels discomfiture , the accursed thing : Secondly , The ill condition of Israel , vntill this cause bee remooued ; no standing for them before their Enemies . These wee haue already handled . Thirdly , a direction to Ioshua , for the finding out of the Delinquent , and for his punishment : Hee and his , must all perish . 4ly Israel must be sanctified , to fit them for the execution . This sanctification was partly externall & ceremoniall in the body , by washing their cloathes , or abstinence from pleasures ; partly internall by faith and repentance , signified by the externall . The word also in the originall , for to sanctifie , signifying also to prepare . So that the Israelites were now to prepare themselues in holinesse , for the execution of a notable peece of Iustice , wherein al the people was to haue a hand . Before they were to inquire into , and punish anothers sinnes , they must first purge themselues of their owne sinnes . As Christ saith in the Gospell , concerning the adulterous woman , to those that accused her , He among you that is without sin , cast the first stone at her : So that they that are to cast a stone at Achan , must first be sanctified & cleansed from their sinnes , by faith and repentance . Also in this their sanctification they might be vnderstood to haue commended themselues and the cause to God , with prayer , that God would finde out for them the Troubler of Israel , that he would blesse and direct the lot for that end . And here is a good lesson for all Iudges and Iurers , and Executioners of Iustice , in matters of life and death , that they be sanctified first themselues by faith , and repentance , before they passe their verdict vpon others . Otherwise without this sanctification and due preparation , for men to rush vpon the censuring and punishing of others sins , is the way to bring Gods displeasure vpon themselues . Wee haue a famous example heereof in the Israelites themselues , when they were to take revenge vpon the Tribe of Beniamin , for that foule fact committed by a few sonnes of Belial vpon the Levites wife , but much more , ( which aggravated the fact beyond measure ) for the Beniamites not onely not punishing of it , but countenancing and defending it . That the rest of the Tribes all combined as one man to punish such an vnheard of impiety , and insolency , euen in their brethren the Beniamites , no doubt , was both laudable with men , and acceptable with God. Insomuch as they consulting with God , had his directiō & approbation . Their consulting with God was good and requisite , and the only way to speed well in their enterprize . Yet ( which is to bee well noted ) they prospered not against Beniamin , till they had throughly sanctified themselues . For , First their consulting with God , was not whether they should goe vp against Beniamin , or no ; but hauing resolued on it among themselues , they aske of GOD , which of the Tribes shall goe vp first ? Heere was yet no due sanctification of Israel to prepare them to the battaile , and so they sped accordingly ; for the first day , the joynt Tribes lost twenty and two thousand chosen men . A fearefull discomfiture . Well , they re-inforce the battaile the second day , but withal goe a little more warily to worke , then before . They weepe before the Lord vntill euen , which was a good peece of a publicke Fast. And good reason they had to weepe , that had lost so many of the thousands and worthies of Israel . But this as yet was but a carnall weeping . Yet they aske counsel of the Lord , saying , Shall I goe vp againe to battaile against the children of Beniamin my Brother ? And the Lord said , Goe vp against him . Yet for all this , Israel was foyled the second day , and lost againe 18 thousand men . Why ? Did not the Lord bid them goe ? Yes : For the Lord would be avenged on the obstinate Beniamites . How then came the Tribes to be beaten againe ? Surely as yet they had not duely sanctified themselues . So that , though the Lord bade them goe , yet , because they had not sanctified themselues , the Lord as yet makes them no promise of good successe . But vpon this second disaster , then all the children of Israel , and all the people went vp , & came into the House of God , and wept , and sate there before the Lord ; and fasted that day vntill euen , and offered burnt offerings , and peace offerings before the Lord. This is to the purpose indeed . Heere is a second Faste , not onely publicke , but generall , of all the children of Israel , and all the people , of all ages , and sexes , and not onely the sword-men , and men of warre . They come to the House of God , they weep , they faste till euen , yea they offer burnt offerings , and peace offerings . All which together was a due and orderly sanctification of Israel , when to their weeping and fasting they added burnt offerings , and peace offerings , whereby they made their attonement and peace with God , for all their own sins . Well , hauing thus sanctified themselues , what followeth ? They withall aske counsell of the Lord , whether they should goe vp againe , against Beniamin , or surcease . Still it was Israels constant course to aske counsell of the Lord in all their enterprizes , to take their God-speed with them . And now the Lord not onely bids them goe , but giueth them his expresse promise to deliuer Beniamin into their handes , which hee did not before . It is not enough to aske counsell of God , but to obtaine his fauour and promise for good speed in our vndertakings . And we are sure of his blessing vpon vs , if first our enterprize be just & warrantable , as this of Israels was : and if withall it bee vndertaken with a good conscience , seeking therein the glory of God principally , hauing first humbled our selues before him , consulted the Oracle of his Word , offered him burnt offerings and peace offerings , by renewing our faith and repentance , to bee at peace with God. All this done , we haue God on our side , his blessing and Promise attends our Enterprizes . Now Israel being first throughly sanctified , goe on , and prosper in the execution of Iustice vpon their refractary and too too audaciously insolently impious Brethren , as wee see in the rest of the Chapter . Would Israel then proceed well , and prosper in their execution of Iustice vpon those that trouble Israel ? Israel must bee sanctified first from her owne sinnes by fasting and prayer , by faith , and repentance , by consulting with GOD , by seeking his glory in all . Then Israel , goe on , and prosper ; the day is thine . Otherwise , Israel doth but puzzle and perplexe her selfe with sollicitous , industrious , but vnsuccessefull vndertakings . Euen obstinate Beniamin gets the better of his better Brethren , seeking his reformation , before they were duely sanctified to take a iust revenge . Now Israel , thou fastest , thou prayest , thou weepest , thou lamentest thy vnhappy successes at home and abroad ; thou wouldest faine haue cured the maine cause ( as thou imaginest ) and haue procured thine owne peace and contentment . But thou hast laboured in vaine ; thy best purposes and intendments for Israels good haue beene frustrate . But examine the cause of all this . Hast thou beene sufficiently sanctified , when thine Elders were assembled ? Yes , you prayed ▪ you mourned , you desired at least a solemne fast for your good speed . But did you therein seeke Gods glory first ? Yes . But did you offer your peace offerings , seeking your peace with God in the purgation of your own sinnes , euen the sins which not a little trouble Israel ? What bee those ? In speciall Sacriledge and Simony , the great corrupters of Church and Religion . The one hath swept away the maintenance from Ministers : the other hath turned Ministers into Marchants : and both together cause prophecyings to faile , the people to perish , and Idolatry to spread it selfe . The authors and actors of these , are Israels Achans , enough to alienate God from his people . But you were about good Lawes to cure their maladies , so far as the iniquity of the times would suffer ; by restoring at least some part of the long detained portiō of Tithes , Gods own inheritance , which might be some cōpetent pittance to maintaine a painefull Minister : & by restraining ( if possible ) the Leprosy of Simony frō tainting the small remnant of the Leviticall body , least armed necessity should inforce either honest men to purchase the Church with mony , or to permit theeues & robbers to possesse all , entering into the sheepfold another way . This you aymed at . And why did it not succeed well ? It was among other things thought of . What if it had bin not only thought of , but concluded & enacted , not among , but before all other things ? Dimidium facti qui benè coepit , habet . A thing well begun , is halfe done . The heathen began alwayes their great reformations & enterprizes with GOD ; they were first for Religion , then for the Republicke . Omnia post Religionem ponenda semper nostra Civitas duxit ; saith one of Heathen Rome . Our City euer iudged all things to bee ranked after Religion . A Iove principium Musae , sang the Poet. And , Dii caeptis aspirate meis , &c. should not Israel much more ? Did the Shunamite loose any thing by seruing the Prophet first of her handful of meale , and poore remnant of oyle in her ●ruse , notwithstanding her present extremity ? Yea , hath it not beene the ancient customes of Parliaments in England , euer to begin not onely to treate , but to conclude of , and settle the state of Religion , before matters of the Republicke came to be handled ? If wee revolue the Annales of those ancient times of Egyptian darknes , & ignorance , in cōparison of the present resplendent light of Israel , we shal find therein such noble steps of piety towards God in this kinde , as may make our Israel to blush , if it doe not kindle an emulous zeale of imitation in a parallel at the least . Let me for the purpose heere insert the words of that precious Bishop Iewell . Neither is it ( saith hee ) so strange a matter to see Ecclesiasticall matters debated in Parliament . Reade the Lawes of King Inas , King Alfred , King Edward , King Athelstane , King Edmund , King Edgar , King Canute ; and yee shall find that our godly forefathers the Princes & Peeres of this Realme , neuer vouchsafed to entreate of matters of Peace , or warre , or otherwise , touching the common state , before all controversies of Religion , and causes Ecclesiasticall had bin concluded . King Canute in his Parliament holden at Winchester vpon Christmas day , after sundry lawes & orders made , touching the Faith , the keeping of holy-dayes , publick prayers , learning of the Lords Prayer , Receiuing the Communion thrice in the yeare , the manner and forme of Baptisme , Fasting , and other matters of Religion ; in the end thereof saith thus : Iam sequitur Institutio legum saecularium . Now followeth an order for Temporall Lawes . Thus wee see ( saith the good Bishop ) that the godly Catholicke Princes in olde times thought it their duety before all other affaires of the Common-weale , first to determine matters of Religion , and that euen by the Parliaments of this Realme . Such were the auncient Princes and Elders of this Kingdome in times past . Their care of Religion in the first place in their Parliaments , was the onely way to bring on the better successe for their Civill affaires . Wherein also the reverend Prelates furthered all good Acts by their counsel , when required , although they had not negatiue voyces in Parliament ; as D Iewell in the foresaid place , and also Bishop Bilson in his booke of Christian subjection , and Antichristian Rebellion , doe plainely show ; the Parliaments of this Land hauing euer had this power as well in matters of Religion , as of ciuill Policy , to establish good and wholesome Lawes for both . Not that our Parliaments haue power to make new Articles of the Faith , to establish what Religion they please ; but it is in their power , yea and their duty too , taking the Word of God for their guide and rule , to establish the true Religion taught therein , and to abolish all false Religions cōtrary thereunto . Where then should a Parliament begin but with God , but with Religion , if euer they looke that GOD should giue a happy successe to their ciuill affaires therein ? Especially the Parliaments of these our times , wherein the cloudes of Pelagian heresie , mounting to the toppe of mans aery imagination , by casting a false shaddow vpon the pure doctrines of the Church of England , deriued vnto vs from the Fountaines of Scripture , by the Conduits of the prime Reformers of Religion , and continued vnto vs euer since by the vninterrupted pipes of the most learned and illustrious Martyrs , Prelates , and Doctours of our Church , would bring our Meridian light of the Gospell , to a twylight , by intermingling with it the Egyptian fogs of the Church of Rome . So that if our Parliaments would repaire the ruinated Edifice of the Republicke , let them begin to make good , and strengthen the maine pillars and Foundation whereon it standeth , and that is , Gods Temple , Religion , which through vndermining Pioners is shrewdly shaken , who goe about to erect the towre of Babel instead thereof . In the Name of GOD therefore ( pardon by boldnesse : some must speake out , else the stones would cry ; yet I take not vpon mee to teach the Elders of Israel ; They can best judge of what I say ; and the Lord giue them vnderstanding in al things ) whensoeuer the Elders of Israel shall meet againe in Parliament , ( and I trust God will put it into the heart of our Ioshua in due time to summon a Parliament for the glory of God , and the good of Israel ) I trust to see both Ioshua and the Elders of Israel agree in one in the first place to establish the Religion of Christ , so long and happily hitherto avowed and maintained in the Church of England . The establishment whereof necessarily dependeth vpon the abolishment of two maine troublers of Israel , to wit , Antichristian Idolatry , and Arminian heresie . While these two stand , neuer let Israel looke for any good . To omit many godly Kings of Israel , as Iehosnaphat , Ezechiah , Iosiah , who destroying Idolatry , prospered : remarkeable is the example of Asa , who in rooting out of Idolatry , spared not his owne Mother Maachah , remouing her from being Queene , because shee had made an Idole in a groue , and Asa cut downe her Idole , and stamped it , and burnt it . Insomuch as King Asa prospered in warre , and his Land had peace to the 35 yeare of his raigne , vntill he made a league with the King of Syria , not relying on the Lord , and being depraued by Hanani the Seer , hee put him in prison , and oppressed some of the people . Againe , so long as Arminian bookes are vnpurged , and the Trueth vnpriviledged to passe abroad , your Parliaments O Israel , cannot prosper , To the repurgation of these , if you adde out of euery Impropriation a sufficient maintenance to the Ministery , if you castigate Simony ( if possible ) by some wise & godly restrictions better executed ; if with these reformations you conclude your first Session of Parliament , without any mixture of your owne ciuill matters , all other grievances shall fall mole sua , as the wals of Iericho at the voyce of the rammes hornes : Our Ioshua shall be honoured with subsidiary streames of loue & duty , flowing from the hearts of the best subiects in the World , out of whose oary bowels the King of England may dig richer Mettalls , then the King of Spaine can out of all his Indies . The King of Englands Subiects will for loue sweat his Maiesty more golde , then all the King of Spaines poore slaues can for feare digge out of the bowels of their senseles mother-earth : this done , I say , what can be reciprocally desired either of the Subjects by the King , or of the King by his Subjects , that shall not haue a full confluence , each striving to satisfie other with all wished contentments ? Gods cause being first acquitted , and our Mother-Church of England asserted to her owne auncient Catholicke Tenants , then Ioshua and the Elders , and all Israel with them shall from their celestiall Father , and their spirituall Mother receiue such a blessing , as shall bee admired of all their friendes , envied of all their enemies . And you Lady Metropolis of Israel , the beloued City , the darling Mount Sion , when you send your Agent-Burgesses to joyne with Israels great assembly , as you looke to haue a part in the blessing thereof . Be perswaded to sanctifie yourselues , and reforme your City-Achans . Search them out ; you need not lanthornes for it . Your loue and liberality to the Gospell , and to the Ministery thereof , both at home and abroad , cannot be paraleld by any Church in any age . Onely your Achans , as so many cloudes , eclipse the glory , and ( otherwise ) the vnstained beauty thereof . A little leauen ( yee know ) leaveneth the whole lumpe . Purge it out therefore , that yee may be altogether a new lumpe . This we heartily desire , even your perfection . Now then O Israel , you haue had your fast , yee are washed , yee are sanctified , yee are justified from your owne particular sinnes by your faith testified by your repentance , and the trueth of your repentance testified by your reformation ; now you are cleare and cleane , but not all . In the next place , yee are to finde out the Achans , that trouble Israel , least yee bee all wrapped in Achans sinne . So did Ioshua and the Elders of Israel ; after their owne humiliation , after their sanctification of the people , the very next morning early they goe about to finde out the Troubler of Israel . First note Ioshua's diligence and vigilancie with the Elders and people of Israel to execute justice . They rose early in the morning . And good reason . Delay is dangerous in such cases ; it might haue hastened many bad consequences ; for now the newly fleshed Canaanites might haue wonne time to confederate , and bande against Israel , while Gods displeasure was not remoued . Besides , delay and neglect in doing justice brings the Iudges within the compasse of Accessaries . For as hee that prevents not a sinne in another when hee may , commits it : so hee that punisheth it not , when hee may and ought , defends it , and makes it more his own . But prudent and provident Ioshua , with the Elders of Israel , and the people , prevent the daunger of delay ▪ they rise early in the morning . But how doe they goe about the scruting to finde out the troubler of Israel ? Achan with his Babylonish garment , and wedges , were lurking in the Tent , among the thousands of Israel . Hee had conveyed his Sacriledge and theft so cleanly , by his dissimulation , as no man was privy to it , to accuse him ▪ Who then shall finde him out ? yes , the Lord takes this taske vpon him . And where the Lord makes the search , what place for lurking ? If wee haue forforgotten the name of our God , and holden vp our hands to any strange God. Shall not God search this out ? for hee knoweth the secrets of the heart , saith David . But by what meanes doth God search out Achan ? By a strange and admirable meanes , even by lot , a thing of it selfe of a casuall and contingent nature , yet which the all disposing God canne commaund to produce the most certaine effects of his owne will. Thus by lot hee elected Saul for King , among all the Tribes of Israel , from among all the families of Beniamin , after that Samuel had already by Gods assignement annointed him . Thus by lot was Ionathan , Sauls son , found out , for but tasting a little honey . Yea God canne make the fowles of the ayre to reveale the most hidden sinne . Well , Ioshua following the Lords direction , findes out Achan by lot . This done , note Ioshuah's behauiour to Achan vers . 19. My Sonne , giue I pray thee , glory to the Lord God of Israel , and make confession vnto him , and tell me now , what thou hast done , hide it not from mee . Ioshua heere like a tender-hearted Father vseth a Fatherly compellation to Achan , My Sonne . Hee breakes not out into suddaine anger and passion , now to adde more terrour to Achans conscience , or to shew the greatnes of his owne authority . For what neede authority and power bee armed with impotent hasty passion ? And it is the gentle Sun-beame , not the rough winde , that causeth the offender to lay aside the cloake of dissimulation . It is the goates milke of mild mercy , not the hard stroake of the hammer , that dissolues the adamantine heart . It is the warme fire of louing intreaty , not the frost of a frowning brow , that causeth the ycie obdurate conscience to melt , & drop into teares . It was the soft still voyce , not the whirlewind , & earth-quake , that caused Elias to couer his face and his mouth . My son , was the seemeliest rack for Ioshua to vse , whereby gently to draw confession from Achan . For Ioshua was Pater Patriae , the Father of Israel Gods people , the affection whereof he puts not off , while now he puts on the office of Iudge . Mercy and truth preserue the King ( saith Salomon ) and his throne is vpholden by mercy : mercy & truth are the two supporters of the Kings Armes . The herb Basil ( a proper embleme for a Prince ) gētly stroakt on the hād , yeelds a pleasāt smel : but crusht vpō it , vnsavory . My Son , saith Ioshua . What then ? Giue , I pray thee , glory to the Lord God of Israel , and make confession vnto him , &c. The first thing that Ioshua seekes , is the glory of the Lord God of Israel . How ? By Achans confession . How should that redound to Gods glory ? Yes : three wayes in Achan : first , by shewing the Lord to bee just and true in finding him out thus miraculously by lot ; while Achan confessed himselfe to bee the man thus divinely pointed out . Secondly , by a faithfull , humble , and penitent confession of his sinne against God and his people , to the end , God might glorify his mercy in pardoning his soule , though his justice in punishing his body . Thirdly , that Gods act in Israels discomfiture might appeare to all the world to be vpon iust cause . Nor doth Ioshua heere remit Achan to make his private auricular confession to the Priest. For so Achans sinne had never come to light ; but had gone close mantled vnder the stole and seale of confession . So had God lost his glory two wayes : First by Achans private confession , in stead of a publick : Secondly , by taking his absolution from a Priest , which none can giue , but God only . Therefore , saith Ioshua , Giue glory to the Lord God of Israel , & make confession vnto him . Heere note , that a publicke sinne must haue a publicke confession to Gods glory . Obiection . But Achans sin was private . Answ. Though it were privately committed , yet by being publikely punished by the diuine hand , God had now branded it for a publick sin . Thus did God make Davids sin publick by an exemplary punishment , which he had committed privately . And therefore to glorifie God in the publicke confession of it , how many penitentiall Psalmes did David pen and leaue recorded , as monuments of his owne frailty , and Gods mercy . Well : vpon Ioshua's fatherly exhortation , Achan maketh confession of all , v. 20. 21. This was the way for Achan to finde mercy with the Lord , even in the midst of Iustice. Vpon Achans confession , Ioshua presently sends , and finding all to be true , he and all Israel speed them to the execution , for the making vp of Israels breach againe . Note here , though Ioshua tendred him as a father the sonne , yet this his affection to Achan did not make Ioshua to forget he was a Iudge , to doe justice , in so weighty a cause , that so highly concerned Gods glory , and Israels good ; yea although Achan were one of the Tribe-royall , namely of Iuda , a great Prince in Israel , yet impartiall justice must proceed against him , for the expiation of that sin , which troubled Israel : Insomuch as Ioshua saith vnto him : Why hast thou troubled vs. The Lord shall trouble thee this day . Againe , note the severity of Iustice in the punishment of Achans sin ; not onely himselfe , but his sonnes and daughters , his oxen and Asses , his sheepe and tent and all that hee had , were by the Commaundement of the Lord stoned with stones by all Israel , & burned with fire in the valey of Achor ; so called vpon that occasion in perpetuam rei memoriam . The valley of trouble ; because he had troubled Israel . Nor may this peece of justice seme vnjust . First , because god cōmanded it . And shall not the judge of all the world do right ? His iudgments are often secret , but neuer vniust . Yea reason makes for the approuing of it . For he that by his sin troubled all Israel , and brought them in danger of destruction , did hee not justly pull distruction vpon himselfe , and his whole house , to be executed by all Israel ? Nor goeth this example alone . The like we see executed vpon Chorah and his company Numb . 16. Here an end then of Achan and his sinne . What followes ? A happy successe for Israel . For , vers . 26. No sooner was the heape of stones raised ouer Achan , but Gods fauour like the Sun from vnder a thick cloud breaks forth afresh to Israels comfort . So ( sayth the Text ) the Lord turne à frō the feircenesse of his anger . And for proofe hereof , ye haue Israels victory ouer Ai. Chap. 8. And that by a stratageme of the Lords owne deuising , to take away from the Chanaanites all conceipt , that Israel fled away at the first for feare , but rather in pollicy to intice them out afterwards , and soe vtterly with more rage to destroy them : as the reader may obserue by Israels second flying of purpose to inclose the Aians . Whence note first , that stratagemmes in warre are lawfull , as to fly for aduantage , to lye in ambush and the like ; yet not to lye for aduantage . Faith once made must be kept with the Chanaanites , as Ioshua did with the Gibeonites ; though they were iustly made Israels slaues and drudges , for their false dealing , pretending to come from a far countrey shewing their mouldy breade and old shoes , as Papists make ostētation of their mouldy pretended antiquity . So that only the league with the Gibeonites stood firme ( though with qualification as is noted ) because both it was done of ignorance ( the Lord not being foreconsulted ) a dangerous and disgracefull thing for Israel , to enter into leagues , and not aske counsell of the Lord ) and also it was done not by Ioshua alone but all the Princes and Elders of Israel with him ratifyed it , with common consent and oath . And it was the more firme , because they becomming Israels seruants , were thereby brought of necessity to be of Israels Religion . Againe , note from the Lords stratageme for Israels victory , that when Israel pleaseth the Lord , hee not onely giueth them power , but prudence also and godly pollicy to deale with , and ouercome their enimies . It is a bad signe , and bodes little good to Israel , when Israel manageth not their affaires by good counsell . It was one of the curses of Elies house , that there should not be an old man in it . But Israel is euer in good state , while guided by graue counsell . It is a token of Gods blessing vpon Israel : otherwise of a curse : For , Quos perdere vult Deus , hos prius dementat . And a woe is to that land , whose Rulers are children as the wise man sayth . In a word , Israel now prospereth , whithersoeuer their armies march ; now , that Achans sin , which troubled Israel , is purged out : Now that the Babylonish garment , with the reliques of Canaanitish idolatry is purged with fire , as Rome was wont to purge Israels Saints & Martyrs : Now , that the golden wedge of sacriledge is expiated by a kind of restitution . Now , doth God goe forth with Israels armies : Now may Israel say boldly , Exurgat Deus , dissipentur inimici , stamping it not in their coyne , but in their colours : Now , lesse Nauies by Sea , lesse Armies by land shall be terrible to the enimie , which before returned home in their derision . Now shall one of Israel chase a thousand , and two put ten thousand to flight : For their Rocke is not as our Rocke , euen our enimies themselues being iudges . Thus haue we seene Israels fast , and Israels fact . Israels discomfiture moued Ioshua and the Elders of Israel to a fast : their fast so piously performed , moued the Lord to stir them vp to remoue the cause of Israels trouble : the cause being remoued , made Israel prosperous in all their enterprizes . Thus Israel doe , thus Israel haue ; which the God of Israel grant to his Israel , for the intercession of Israels Ioshua ▪ at Gods right hand , euen Iesus Christ , to whom with the Father , and their Spirit , three Persons and one euerliuing God be rendred of Israel , as most due , al honour and glory , power and praise , dignity and dominion for euermore Amen . FINIS . Notes, typically marginal, from the original text Notes for div A17304-e130 2 Cron. 20. 20 Iosh. 7. 12. Iosh. 7. 3. compared with ch . 8. 1. where the diuision is made vp again in a full March Pro. 25. 4 , 5. Posidon . de vita Augustin . Notes for div A17304-e3960 1 Sam. 4. 1 Sam. 15. V. ● . * 25000. Jam. 1. 14. Gen. 31. * Gen. 32. Hosh. 12. 4. Gen. 34. & 35. Gen. 35. 5. 1 Kings 11. 1 Kings 12. 1 Kings 14. 21. — Immedicabile vulnus Ense recidendum est , ne pars sincera trahatur . Pereat potius vnus , quàm vaitas . — Paries cùm proximus ardet , Tunc tuares agitur . Gen , 41. 43. 2. Sam. 1. 17. 2. Sam. 24. 17. Psal. 72. Dide ▪ Prov. 28. 2. Esay 58. ● . 1. Kings . 21. Esay . 58. 3. Psal. 66. 18. ●biece . Answere . 1 Kings . 22. Iam. 5. 16. 1 Ioh. 2. ● . 1. Ioh. 1. 9. Ezech. 14. 3. Vers. 16. Ion. 3. 7. Esa 1. Mal. 3. 17. Exod. 19. 14. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudg. 19 ▪ 20. Iud. 20. Val. Max. lib. 1. cap. 1. de Religione . Defence of the Apology , Part. 6. chap. 2. Divis. 1. pag. 5 22. Princed 1611. Part. 3. within two leaues of the end . 2. Chron. 15. & 16. Psal. 44. 20. 1. 1. Sam. 10. 1. Sam. 14. 2. Sam. 12. 12. V. 22. &c. Vers. 15. Vers. 16. Iosh. 9. Iosh. 9. 15. Deut. 32. 
A69662	----	A full and satisfactorie ansvvere to the Arch-bishop of Canterbvries speech, or, Funerall sermon preached by himselfe on the Tower-hill, on Friday the tenth of Ianuary, 1645, upon Hebr. 12. 1, 2 at which time he was there and then beheaded wherein is a full and plenary discourse to satisfie all those who have been startled with his suttle and Jesuiticall falacies and evasions in the said speech : and other passages and observations of great consequence, to satisfie the expectation of the Kingdome therein. Burton, Henry, 1578-1648. This text is an enriched version of the TCP digital transcription A69662 of text R4327 in the English Short Title Catalog (Wing B6162A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 32 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A69662 Wing B6162A ESTC R4327 11956665 ocm 11956665 51530 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69662) Transcribed from: (Early English Books Online ; image set 51530) Images scanned from microfilm: (Early English books, 1641-1700 ; 232:E25, no 14) A full and satisfactorie ansvvere to the Arch-bishop of Canterbvries speech, or, Funerall sermon preached by himselfe on the Tower-hill, on Friday the tenth of Ianuary, 1645, upon Hebr. 12. 1, 2 at which time he was there and then beheaded wherein is a full and plenary discourse to satisfie all those who have been startled with his suttle and Jesuiticall falacies and evasions in the said speech : and other passages and observations of great consequence, to satisfie the expectation of the Kingdome therein. Burton, Henry, 1578-1648. 23 p. Printed by Jane Coe, London : 1645. Attributed to Henry Burton. Cf. NUC pre-1956. Reproduction of original in Thomason Collection, British Library. eng Laud, William, 1573-1645. A69662 R4327 (Wing B6162A). civilwar no A full and satisfactorie ansvvere to the Arch-Bishop of Canterbvries speeh[sic], or, funerall sermon preached by himselfe on the Tower-Hill, [no entry] 1645 6390 18 0 0 0 0 0 28 C The rate of 28 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-11 Jonathan Blaney Sampled and proofread 2004-11 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A Full and Satisfactorie ANSVVERE TO THE ARCH-BISHOP OF CANTERBVRIES Speeh , OR , Funerall Sermon Preached by himselfe on the Tower-Hill , on Friday the tenth . of Ianuary , 1645. Upon Hebr. 12.1 , 2. At which time he was there and then Beheaded . Wherein Is a full and plenary Discourse to satisfie all those who have been startled with his Suttle and Jesuiticall Falacies , and evasions in the said Speech . And other passages and observations of great consequence , to satisfie the expectation of the Kingdome therein . ISAY . 14.16 . They that see thee , shall narrowly looke upon thee , and consider thee , saying , Is this the man that made the earth to tremble , that did shake Kingdomes . LONDON : Printed by JANE COE . 1645. A full and satisfactory Answer to the Arch-Bishop of Canterburies Speech , Or , Funerall Sermon . Good people , YOu will pardon my old Memorie , and upon so sad occasions as I am come to this place , to make use of my Papers , I dare not trust my selfe otherwise . Answ. The Arch-bishop here you se made a repetition of a lesson hee had writ out by heart ( whether by the advise of his Counsell , or whether he had it from Oxford ; or did stuit himself it matters not ) he spake it not you see out of Conscience , which was the cause why he dirst not trust his decriped memorie ; lest his conscience should flye in his face , and put him out of his lesson . Good people , This is a very uncomfortable place to preach in , and yet I shall begin with a Text of Scripture , in the twelfth of the Hebrewes , Hebrewes . 12.1 , 2. Let us runne with patience that race that is set before us , looking unto Jesus the author and finisher of our faith , who for the joy that was ser before him , endured the Crosse , despising the shame , and is set downe at the aight hand of the Throne of God . Answ. Hee saw how uncomfortable a thing it was to bee brought to publike shame , in respect of himselfe , but was nothing at all touched in Conscience ; for that Cruell Tyranny where by hee insulted over others to bring them to publique shame before , he speakes nothing , nor was at all humbled for that . And yet speakes of a place of Scripture you see ▪ that no Text in all the whole Bible ( had hee had grace ) could have come neerer to his conscience , for persecuting , imprisoning , whipping , pillering , and drawing the blood of the saints of God , in that Tyrannicall manner whiche he hath done . I have been long in my race , and how I have looked unto Jesus the Author and finisher of my Faith , is best known to him : I am now come to the end of my race , and here I finde the Crosse , A death of shame , but the shame must be despised , or there is no coming to the right hand of God ; Jesus despised the shame for me , and God forbid but I should despise the shame for him . Answ. He lived to an olde Age ; and enjoyed many great blessings , had hee had grace to use them to Gods glo●y ) but you see hee doth not in all his speech so much as once praise God for the same : But rather stand upon his justification by Workes as you shall see by and by ? Why he calls Iesus to witnesse here ; and then goes on to apply his Text to himselfe ; even to his very death , to Iustification by workes : Even triumphing over that shamefull death , in all which he speakes nothing of beleeving but all of doing . I am going apace , as you see , towards the Red-sea , and my feet are upon the very brinks of it , an Argument , I hope , that God is bringing me to the Land of Promise , for that was the way by which of old he led his people ; But before they came to the Sea , he instituted a Passeover for them , a Lamb it was , but it was to bee eaten with very sower herbs , as in the Twelfth of Exodus . Answ. He was then indeed as neer the Red Sea as Pharaoh was when his Horses drew him into the deluge , as hee was pursuing the people of God , and in Iustice cut off , whilst he pursued them by bloody persecution . No doubt but many of those Saints , that died under his Martyrdome are in the Land of promise : And though for himself he labours to make us beleeve him to be a Lambe , yet was he chiefe amongst the first borne of the Egyptians , that so Cruelly insulted over the people of God , which was to be smitten before the people of God could expect to be delivered . I shall obey , and labour to digest the sower herbs , as well as the Lamb , and I shall remembr that it is the Lords Passeover ; I shall not thinke of the herbs , nor be angry with the hands that gathered them , but look up onely to him who instituted the one , and governeth the other : For men can have no more power over me , then that which is given them from above . Answ. Now he comes to Workes of superarogation to make himselfe not one Lambe , but a Lambe unspotted , and the putting of him to death a Passeover , nay a Passeover of Gods institution . I am not in love with this passage through the red Sea , for I have the weaknesse and infirmitie of flesh and blood in me , and I have prayed as my Saviour taught me , and exampled me , Vt transiret Calix ista . That this Cup of red Wine might passe away from me , but since it is not that my wil may , his will be done ; and I shall most willingly drinke of this Cup as deep as he dleases , and enter into this Sea , I and passe thorugh it , in the way he shall be pleased to leade me . Answ. Hee would make himself a Lambe as Christ was , expressing himselfe in Christs very words , you see so proudly , and loftily did he carry himself in all his actions at his death , as if he was so pure a Lambe , that he would bid defiance to Heaven : To charge him with any spot , or blemish . And yet ( Good people ) it would be remembred , Th●t when the Servants of God , old Israel , were in this boystrous Sea , and Aron with them , the Egiptians which persecuted them , and did in a maner drive them into the Sea , were drowned in the same waters , while they were in pursuit of them : I know my God whom I serve , is as able to deliver me from this Sea of Blood , as he was to deliver the three Children from the furnace , Daniel 3. Answ. His speech is the phrase of a Potentate ; ( still , Good peple ? ) The language which Princes use when they speake to their people ; scorning to call us us brethren , who had so much honour from the Pope , like the Beast which must be lifted up above his brethren . Yet I wonder what should make him dreame of a deliverance ▪ whether he looked for a Pardon or a Repreeve , from the KING : or whether he thought the parliament did but jest with him , to try what he would do , or that hee hopod for an insurrection about him , or what it should be , I am altogether Ignorant . Surely , in that condition hee was now in , it had been more consonant to a gratious spirit , to humble himself before God , seeing how he was overwhelmed with those waues ; into which he had driven the people of God , and in which himselfe was now so neer drowning . And I most humbly thank my Saviour for it , my resolution is now , as theirs was then ; their Resolution was , They would not worship the Image which the KING had set up ; nor shall I the Imagination which the PEOPLE are setting up , nor will I forsake the Temple , and the Truth of GOD , to follow the bleating of Ieroboams Calves in Dan and in Bethel . Answ. He still goes on , as if there had been some hopes of his deliverance , and set downe you see his resolutions , if he should have lived , and that full of pride , that hee would never submit to the Parliaments , and their Lawes , which he sets in oposition to the Temple and truth of God : Nay hee is so farre from Charity , that hee seemes to invite the people to mutinie . And I pray God blesse all this People , and open their eyes , that they may see the right way ; for if it fall out that the blinde leade the blinde , doubtlesse they will both into the ditch . Answ. Are not these wicked Tares for a dying Man to sowe between the Parliament and the People . For my selfe , I am , ( and I acknoledge it in all humillity ) a most greivous sinner many wayes , by thought word and deed , and therfore I cannot doubt but that God hath mercy in store for me a poore penitent , as well as other sinnes ; Answ. This speech hath something like grace in it , when it is spoken from a sincere Coonscience ; but whether this was onely a complement with God , or to blind many , or how cordiall it was spoken none can judge ; and therefore I shall wave that to come to those particulars which follow , in which we shall better understand this . I have , upon this sad occasion , ransack●d every corner of my heart , and yet I thanke God , I have not found any of my sins that are there , any sins now deserving death by any known Law of this Kingdom . Answ. Had he ransack'd every corner of his heart as hee here saith he did , and dealt ingeniously with us : and layd the poore fellowes blood ( that he caused to be hanged , drawne and quartered to fulfill his humour ) close to his Conscience ; that ( had there bene nothing else ) would have given him the lye in this particular . But that is but one thing , there were many crimes proved against him ; as to give the King a wrong oath at his Coronation , to keepe that Plot so private , which he knew of when an Indian nut had bin prepared to be given to the King with poyson ; his labouring to subvert the fundamentall Lawes of the Land ; his correspondency with the Pope , and knowne Iesuits , Priests and Papists in England , which is treason by Law ; his causing of new Canons to be made against law and mens houses to be pulled downe over their heads to please his humour ; his causing of severall Parliaments to be broaken up , &c. Why should a dying man this dissemble at his death ; But then he daubs up the matter and saith : And yet thereby I charge nothing upon my Iudges ( I humbly beseech you I may rightly be understood , I charge nothing in the least degree upon my Iudges ) for they are to proceed by proof , by valuable Witnesses , and in that way I or any Innocent in the world may justly be condemned : And I thank God , though the weight of the Sentence lye very heavie upon me , yet I am as quiet within , as ( I thank Christ for it ) I ever was in my life : Ans. The Witnesses are hundreds of honest godly men that came against him , some of them are honourable Members in Parliament , some of them reverend Divines , some Gentlemen , and other godly honest Christians , and of as good repute as any amongst those where they live , that came to witnesse against him from all parts of the Kingdome . And though I am not onely the first Archbishop , but the first man that ever dyed in this way , yet some of my Predecessours have gone this way , though not by this meanes : for Elfegus was hurried away and lost his head by the Danes ; and Simon Sudbury in the fury of VVat Tyler and his fellowes : And long before these Saint Iohn Baptist had his head danced off by a lewd woman ; and Saint Cyprian Archbishop of Carthage submitted his head to a persecuting Sword . Ans. The Archbishop here you see lookes upon Iohn Baptist as his Predecessor , but the Archbishops case was rather like that of Thomas a Becket , or Cardinall Woolsey's , or Bishop Bonners , but his stomack will not downe , he cannot bow , no hee talkes of greatnesse , and his comfort is that he goes the way of great men . But nothing in all his speech can be more observable then this that here hee bringe in ; not onely Cyprian a moderate Popish Father , but Elfegus a most notorious Popish Priest of the Danes , and with him also Symon Sudbury another as notable a Iesuited Prelate , in King Richard the seconds dayes , and these are the men from whose example ( he saith ) to his great comfort he is taught patience . Many examples great and good , and they teach me patience , for I hope my cause in Heaven will looke of another dye then the colour that is put upon it here upon earth ; and some comfort it is to me , not onely that I goe the way of those great men in their severall Generations : Ans. Indeed it was a great favour to grant him leave to dye such a honourable death ? But this you see is not all , for hee lookes upon his death as meritorious ▪ and that so the very act will appeare in heaven , is his hope . But also that my charge ( if I may not be partiall ) looks somewhat like that against Saint Paul in the 25. of the Acts , for hee was accused for the Law and the Temple , that is the Law and Religion ; and like that of Saint Stephen in the 6. of the Acts , for breaking the Ordinances which Moses gave us , which Ordinances were Law and Religion : but you 'l say , doe I then compare my selfe with the integrity of Saint Paul , and Saint Steven ? Answ. Yes ▪ and here he shewed a great deale of Arrogancie in it too , his cause and theirs being quite contrary . Yet he saith : No , God forbid , farre be it from me ; I onely raise a comfort to my selfe , that these great Saints and servants of God were thus layd up in their severall times ; And it is very memorable that Saint Paul , who was one of them , and a great one , that helped on the accusation against Saint Steven , fell afterwards into the selfe-same accusation himselfe , yet both of them great Saints and servants of God . Answ. This seemes verily to rise from the pride of his heart , and we may all see how justly God hath requi●ed him for the evill he hath done to these Kingdomes , which he was too proud to a●ply to himselfe in that particular concerning Pauls fall who before helped forward the accusation against S●ephen : seeing he was the man that helped forward the accusation against the Scots to cause them to be proclaimed Traytors , and Bendfield to be hanged , drawne and quartered as a Traytor , it was just with God to caase him to dye under the condemnation of a Traytor , though hee was too lofty to stoppe downe before the throne of Gods justice , and lay it home to his Conscience . I but perhaps a great clamour there is , that I would have brought in Popery , I shall answer that more fully by and by , in the meane time , you know what the Pharisees said against Christ himself , in the eleventh of Iohn ; If we let him alone , all men will beleeve on him , Et veniunt Romani , and the Romans will come and take away both our place and the Nation . Here was a causlesse cry against Christ that the Romans would come , and see how just the Iudgement of God was , they crucified Christ for feare least the Romans should come , and his death was that that brought in the Romans upon them , God punishing them with that which they most feared : and I prey God this clamour of veniunt Romani , ( of which I have given to my knowledge no just cause ) helpe not to bring him in ; for the Pope never had such a Harvest in England since the Reformation , as he hath now upon the Sects and divisions rhat are amongst us ; in the meane time , by honour and dishonour , by good report and evill report , as a deceiver and yet true , am I now passing out of this world . Answ. To passe by this caution ( for indeed we may already say veniunt Romani , and indeed the Pope never had such an Harvest in England ; but who may we thanke for this , did not the Archbishop act his part in this , yea verily , and both countenanced , and encouraged the Queene , and told her that with a good Conscience shee might goe on according to those Principles , which occationed all this , which gave opportunity to such Armyes of Papists in the three Kingdomes ; ) but let us see what it is , hee saith further of this in the insuing discourse , first taking a view of that hee saith concerning the King . Some particulars also I thinke not amisse to speake of : and first this I shall be bold to speake of the King , our gracious Soveraigne , He hath been much traduced by some for labouring to bring in Popery , but upon my Conscience ( of which I am now going to give God a present account ) I know him to be as free from this Charge I thinke as any man living , and I hold him to be as sound a Protestant , according to the Religion by Law established as any man in this Kingdome , and that He will venter His Life as farre and as freely for it ▪ and I thinke I doe or should know both His affection to Religion , and His grounds upon which that affection is built , as fully as any man in England . Ans. Jt is rather conceived that by the labours , and endeavours of the Queene , and the Iesuits , and Priests , and Fryers , that by the Archbishops means have been suffered at Court , the King hath been brought to doe what he doth . And till now the Archbishop never once talkes of Conscience and now he speakes his Conscience , you see what it is that he saith , J know him , I thinke him ; I hold him to bee a Protestant , and I thinke I know his affection , and the grounds upon which upon which that affection is built ; Is this an expression for such a man as he , that is an Arch-Bishop to bring his Conscience too , that gives no satisfaction at all , he had been better to have said nothing at all of him . But let us see what he saith of the City of London , for that is the next particuler he speaks of . The second particular is concerning this great and populous City , which God blesse ; here hath been of late a fashion taken up to gather hands , and then go to the Honourable and great Court of the Kingdome , the Parliament , and clamour for Iustice , as if that great and wise Court , ( before whom the causes come which are unknown to the many ; ) could not , or would not doe Iustice , but at their call and appoyntment ; a way which may endanger many an innocent man , and pluck innocent bloud upon their owne heads , and perhaps upon this City also , which God forbid : and this hath beene lately practiz●d against my selfe , God forgive the setters of this , with all my heart I begge it , but many well-meaning people are caught by it : In Saint Stephens case , when nothing else would serve , they stirred up the people against him , Acts 6. and Herod went just the selfe-same way , for when he had kill'd Saint Iames , he would not venture upon Saint Peter too , till he saw how the people tooke it , and were pleased with it , in the 12 of the Act. But take heed of having your hands full of bloud , in the first of Isai. for there is a time best known to himselfe . Ans. Here you see he seemes to looke back to the Earle of Strafford ; whom he compares to Stephen , and seemes to charge the Parliament that the City comming with Petitions against him , to them , and finding that Straffords death pleased the people , therefore they put him to death also : and from thence charges the City with bloud , wherein he now flies quite from what he said before , and most enviously , goes about to doe what he can to blemish the Parliament , and the City of London ; when he said before that he charged nothing upon his Iudges ; and whereas he speakes as if the way that hath been taken with him , may endanger an innocent man , it is notoriously knowne that in this he lyes against his own Conscience , well knowing , that never any Subject in England , had a fayrer tryall , and more liberty and priviledge , and favour all along than he , the like was never shown to any man in his case , if hee could have defended himselfe , and that his Counsell knew right well . When God among other sinnes makes inquisition for bloud ; and when inquisition is on foot , the Psalmist tells us , Psalme 9. that God remembers , that is not all , tha● God remembers and forgets not ( saith the Prophet ) the complaint of the poore ; and he tells you what poore they are in the ninth verse , the poore whose bloud is shed by such kind of meanes : Take heed of this . It is a fearfull thing ( at any time ) to fall into the hands of the living God , in the 12. of the Hebrewes : but it is fearefull indeed , and then especially , when he is making his Inquisition for b●oud , and therefore with my Prayers to avert the Prophesie from the City , let mee desire that this City would remember the Prophesie that is expressed , Ieremiah 16.15 . Ans. He should have taken this into serious Consideration when he pesecuted the poore saints of God from place to place , never suffering them to be at quiet but going a thirsting for their bloud from day to day , for whereas he talks of Inquisition for bloud . J am sure by his meanes the high Commission was little inferior ti the Spanish Inquisition for bloo● , and now as if he had had some Divine Revelation from Heaven , her angles upon the City , and bids us remember it , as it is in Ieremiah 26.15 . But to come to his third particular . The third particular , is this poore Church of England , that hath flourished and been a shelter to other neighbouring Churches , when stormes have driven upon them ; but alasse , now it is in a storme it selfe , and God knowes whether , or how it shall get out ; and which is worse then a storme from without , it is become like an Oake cleft to shivers with wedges made out of its owne body , and that in every cleft , prophanesse and irreligion is creeping in apace ; while as Prosper saith , Men that introduce prophanesse are cloaked with a name of Imaginary religion ; for we have in a manner almost lost the substance , and dwell much , nay too much a great deale in Opinion , and that Church which all the Iesuitical machinations in these parts of Christendome could not ruine , is now fallen into a great deale of danger by her owne . Answ. We may say so too with sad hearts , but from whence came these stormes ; wee may all know the Prelates , and the Prelaticall Clergy , raised thereby contribution-mony , to invite the King to warre against his owne Subjects ; at which time the Arch Bishop was very active : and none did presse it forward more then he . These , and the Iesuites and Papists amongst us , are those wedges that are driven into the body of this Kingdome ; to rent and teare it to pieces . It was horrible impiety that they dayly committed , and still doe commit , and suffer to bee committed ; and sowed pillowes under the Elbowes of of those that live in such prophanenesse ? and yet these men like the Arch-Bishop , will call themselves Protestants . But I pray God to blesse the Parliament in their setling of this great Reformation , who labour to cast off all that Imaginary Religion , which the Prelates imposed upon us : and so setled the Church , according to that rule which is written in the word of God . But in the last place , see what he saith of himselfe . The last particular ( for I am not willing to be tedious I shall hasten to goe out of this miserable world ) is my selfe , and I beseech you , observe me , I was borne and baptized in the bosome of the Church of England , as it stands yet established by Law , in that profession I have ever since lived , and in that profession of the Protestant Religion here established I come now to die ; this is no time to dissemble with God , least of all in matter of Religion , and therefore I desire it may be remembred , I have alwayes lived in the Protestant Religion estabished in England , and in that I come to die , What Clamors and Slanders I have endured for labouring to keepe an Uniformitie in the externall service of God according to the Doctrine and Discipline of this Church all men knowes , and I have-abundantly felt . Answ. The Arch-Bishop hath been alwayes very laborious to cause the memory of him to remaine , and without all doubt , that moved him to write the day of his own life ; and many other things : as particuler this last speech of his , which for that purpose he gave a Copy to Doctor Sterne , but to take a view of this expression of his , where he professeth himselfe a Protestant of the Church of England : but what is it to say so , hee is not charged for , being a Papist himselfe ; but for labouring to bring in Popery . It may be the Pope came not high enough , and ( as some say ) would have sent another Cardinall from Rome to have overtopt him , and so he kept off for the present ; only held a Correspondencie with his freinds here : and so would have both Religions for the present to remaine . And in this , he rather appeared an Atheist indeed ; for he was like a Camelian of divers colours , sometimes punishing the poore Sect of Romish Preists , but the fat ones he protected ; and cherished such as Father Leader , superiour of the Benedicts , Master Flanders , and Master Price ; and Master Gascoygne , &c. and the whole order of the Iesuites : and feasted , and adored the great ones ; such as Sir Cellam Digby and others : and because hee could not be Pope of Rome , intended to bee a Cardinall in these Kingdomes : as a Popish Preist ( Father Browne by name ) confessed , and was put upon the bringing in of Altars , Tapers , and other superstitions into the Church by Father Leader , when he came into England ; and by the advice of the Court Papists to bee cruell in the high Commission against godly people under the name of Puritans : and Separatists , &c. And the like hee used , in his verdict at Lambath . In all which ▪ the truth of it is , that I think he had his Religion to choose ; but concerning the Treason hee is charged with , he saith thus . Now at last I am accused of high Treason in Parl. a crime which my soule ever abhorred , this Treason was charged upon me to consist of two parts : an endeavour to subvert the Law of the Realme , and a like endeavour to overthrow the true Protestant Relgion established by those Laws . Besids my answers which I gave to the several charges , I protested my inocency in both Houses , It was said Prisoners Protestations at the Barre must not be taken de ipso ; I can bring no witnesse of my heart , and the intentions thereof , therfore I must come to my Protestation , not at the Barr , but to my Protestation at this houre and instant of my death , in which ( as I said before ) I hope all men will be such charitable Christians as not to thinke I would die and dissemble my Religion , I doe therfore here , with that caution that I delivered before , without all prejudice in the world to my Iudges , that are to pr●ceed secundum allegata & probata , and so to be understood , I die in the presence of Almightie God and all his holy and blessed Angels , and I take it now on my death , That I never endeavoured the subvertion of the Lawes of the Realme , nor never any change of the Protestant Religion into Popish superstition : and I desire you all to remember this protest of mine , for my innocency in these and from all manner of Treasons what soever . Answ. You see , the Arch-Bishop he shamefully denies to be guilty of the Treason proved against him , first in particular , and secondly in generall . All which , as hath beene shewed already , was fully proved against him . But that he calls God , and the holy Angels to witnesse , and take it upon his death , that hee never indeavoured to subvert the lawes of the Realme , nor never any change of the Protestant Religion into Popish superstitions ; this is most desperate of all the rest . For ( as you shall see by and by ) hee in part confesseth himselfe guilty of the one , in endeavouring to subvert the Parliament , the very fountaine of the Lawes of the Realme . And for the other , if he had never any intent to change the Protestant Religion into popish superstition , why did hee so many things for the popes Agents against the protestants here , to get into the popes and the Queens favour , as hath been said already ; why did hee at the instigation of the Iesuites use the godly protestant Ministers , with such rigour ; and why did he impose a Common-prayer book ( that came from Rome upon the Scots ) and why did hee counsell the King to put out a book for sports on the Lords day . And the like evident demonstrations of his indeavours to bring in popery . But to come to his conclusion . I have bin accused likewise as an enemy to Parliaments no , God forbid , I understood them , and the benefits that comes by them , a great deale too well to be so , but I did indeed dislike some misgovernments ( as I conceived ) of some few one or two parliaments ; and I did conceive humbly that I might I have reason for it , for corruptio optimi est pessima : There is no coruption in the world so bad as that which is of the best thing in it selfe , for the better the thing is in nature , the worse it is corrupted ; and this being the highest and greatest Court , over which no other can have any Jurisdiction in the Kingdome , if by any way a misgovernment , which God forbid , should any wayes fall upon it , the Subjects of this Kingdome are left without all manner of remedy , and therefore God preserve them , and blesse them , and direct them , that there may bee no mis-conceit , much lesse mis-government amongst them . I will not inlarge my selfe any further , I have done , I forgive all the world , all and every of those bitter enemies , or others whatsoever they have been , which have any wayes prosecuted me in this kind , and I humbly desire to be forgiven first of God , and then of every man , whether I have offended him or no , if hee doe but conceive that I have ; Lord , doe thou forgive me , and I beg forgivenesse of him , and so I heartily desire you to joyn with me in prayer . Answ. See what jugling here is , wherein almost in every line he contradicts himselfe . First , he denies that he hath been an enemie to Parliaments , ( No , God Forbid ) and yet in the next line but one he confesseth that he misliked one or two Parliaments : and conceives he saies that he might have reason for it . The second , he doth acknowledge it to be the highest , and greatest Court , and yet by and by calls it Misse-Governement . Thirdly , he saith that none can have Iurisdiction over the parliament , and yet doth himselfe presume to dislike thereof . Fourthly , He pleads for his owne Innocencie , and hath presumed to traduce the King to breake up former parliaments : and yet should parliaments bee hindred by misgovernment ( which must be by force , or by tretchery of their enemies ) He confesseth that we should there be blest with all manner of Remedie . And hath thus made a Confused distracted Conclusion ; he standing still upon his owne righteous dealings , his forgiving of all men , and desires all to forgive him , in which he is so plausible , that he desires , even to those who do but conceive that hee hath wronged them : And praies to God to forgive him , and so after his prayer execution was done upon him . In all which there is you see nothing of faith or assurance , but all of Workes and Merits , and Superarogation as you have seene at large . Onely thus much I would not be mistaken , That wee are not to ●udge of any mans finall estate , his last prayer was ( Lord Receive my soule ) And as to the theefe on the Crosse , so to him or any vessell of mercy , God can come and receive them at the very last houre if he pleaseth . FJNJS . 
A69663	----	The grand impostor vnmasked, or, A detection of the notorious hypocrisie and desperate impiety of the late Archbishop, so styled, of Canterbury cunningly couched in that written copy which he read on the scaffold at his execution, Ian. 10, 1644, alias called by the publisher, his funerall sermon / by Henry Burton. Burton, Henry, 1578-1648. This text is an enriched version of the TCP digital transcription A69663 of text R6460 in the English Short Title Catalog (Wing B6163). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 70 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A69663 Wing B6163 ESTC R6460 11966366 ocm 11966366 51715 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69663) Transcribed from: (Early English Books Online ; image set 51715) Images scanned from microfilm: (Early English books, 1641-1700 ; 232:E26, no 4) The grand impostor vnmasked, or, A detection of the notorious hypocrisie and desperate impiety of the late Archbishop, so styled, of Canterbury cunningly couched in that written copy which he read on the scaffold at his execution, Ian. 10, 1644, alias called by the publisher, his funerall sermon / by Henry Burton. Burton, Henry, 1578-1648. [8], 5-20 p. Printed for Giles Calvert ..., London : [1644] The execution took place Jan. 10, 1644/45. Reproduction of original in Thomason Collection, British Library. eng Laud, William, 1573-1645. A69663 R6460 (Wing B6163). civilwar no The grand impostor vnmasked, or, A detection of the notorious hypocrisie, and desperate impiety of the late Archbishop (so styled) of Canter Burton, Henry 1645 13122 134 10 0 0 0 0 110 F The rate of 110 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-11 Emma (Leeson) Huber Sampled and proofread 2004-11 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion The Grand IMPOSTOR VNMASKED , OR , A Detection of the notorious hypocrisie , and desperate Impiety of the late Archbishop ( so styled ) of Canterbury , cunningly couched in that written Copy , which he read on the Scaffold at his execution , ( Ian. 10. 1644. ) Aliâs , called by the publisher , his funerall Sermon . By Henry Burton . Rom. 2.5 . But thou after thy hardnes , and impenitent heart , treasurest up unto thy self wrath against the day of wrath , and revelation of the righteous judgement of God : Who will render to every man according to his deeds . Psal. 50.21 . These things hast thou done , and I kept silence : thou thoughtest that I was altogether such a one as thy self : but I will reprove thee , and set them in order before thine eyes . O consider this , ye that forget God , lest I tear you in pieces , and there be none to deliver . When the Fox preacheth , let the Geese beware . Published according to Order . London , Printed for Giles Calvert at the Black-spread Eagle at the West end of Pauls . The Preface to the READER . READER , THE old saying is , Of the dead speak nothing but wel ; so shal I speak nothing but truth of this mans falshood , both while he lived , & when he died . And let me deprecate thee the least suspition of malice in me towards the man , or his memory ; the which I was so far and free from in his life time , that a little before his death , my selfe with two other godly , reverend brethren , went to his lodging in the Tower , to tender our Christian duty of charity to him , for Counsell and comfort ( if it would be accepted ) in that his condition . But by his Secretary he returning Court-thanks , said , some had been with him that day , and now he was otherwise imployed in his private businesse . Whereupon we returned : And that morning Mr. Lieutenant of the Tower having been with him , and taking his leave with these words , I pray God open your eyes : he returned him thankes , Saying , And I pray God open your eyes ; and I hope there is no harme in that . By which he would cunningly insinuate , that Master Lieutenants eyes were blinded , rather then his . But more of this legierdemain anon ; and for this task , I was first earnestly importuned by two reverend godly Ministers , to under take it , which I took as a call from God . Now for his Funerall Sermon , how it could be truely said to be preacht , when he read it verbatim , as also how he could properly be said to pray , what he read in his paper ( for without his book he could neither preach , nor pray ) I leave it to thy right judgement . Finally , that such a poysonfull peece as this should be so licentiously published in Print , before some Antidote were prepared , either to correct its Malignancy , or to corroborate the simple hearted people , apt to drink in such a sugared potion , from the mouth of such a bold dying man , though a Traitor : if understanding men do not wonder , I shall confesse my selfe the only foole to marvaile . But I hope this Antidote will not come altogether too late to recover such , as whose weaker stomacks have not been able to overcome the poyson . Farewell . The grand Impostor unmasked . GOOD People , You 'l pardon my old Memory , and upon so sad occasions as I am come to this place , to make use of my Papers , I dare not trust my self ●therwise . HOw ever the good People may Pardon his old memory for reading , instead of preaching ; yet how the righteous God should pardon such an old memory , as could not remember one of all those grosse sins , wherein he had lived , so as to confesse them , and to crave pardon of God for them , I cannot see , I dare not say : He did with Adam hide his transgressions in his bosome ; he would not with Achan confesse his sinne that troubled Israel , to give glory to God ; nor with the Traitor Judas repent of his Treason , nor restore the price of innocent blood , which he had shed , nor confesse at all his sin of treason : Yea , when Mr. Weld , Mrs. Jones , and others , came to him in the Tower to demand of him recompense for all the wrongs he had done them in their persons , credits , and estates , he could never be brought to acknowledge the least , saying he remembred no such thing , thus laying all the burthen upon his old memory , living and dying . And yet in his next words he addes ; And upon so sad occasions , as I am come to this place . A sad occasion sure , had he been so sensible of it , as he should have been : Wherein , though his old memory failed him , yet his old Conscience ( surer to keep , then a thousand memories ) might have helped him . But it seems , that not only his long habituated wickednesse had feared , and brought his Conscience into a deep Lethargy , or dead sleep , but surely some compounded Cordiall by the Apothecaries Art , had so wrought with him , that not only it caused him to have a ruddy fresh countenance , but also did so prop up his spirits , that he might seem , as Agag , to have already swallowed down the bitter cup of death , and that the world might take him to die as some innocent Martyr , as all his Sermon would set him forth , and for which end it was penned , if not also Printed . But how sad soever the occasion of his death was to him , or no : sure we are the occasions thereof ( which was in sum , high Treason , in the belly whereof , ( as in that Trojan horse ) were so many cruell practises , and crafty conveyances closely couched , the very s●ed and spawne of those locusts out of the bottomlesse Pit , as horses prepared to battell , with their King Abaddon over then ▪ ) ( Revel. 9. ) have made sad not only many thousand particular persons , and families of godly people , undone by him , but even three whole kingdoms , two whereof lie weltering in their blood , as at this very day . Only , blessed be God , our sadnesse is at length somewhat refreshed with the broken head of this Leviathan in our desolate land , almost turned into a wildernesse by this Romish wilde Bore . He calls the Scaffold an uncomfortable place to preach in . But sure if his cause had been good , and his conscience innocent , he needed not have complained of the uncomfortablenesse of the place . The Martyrs did not so , who coming to the Stake , cheerfully saluted it with a kisse . And could his Old memory have remembred that Pillory-suffering , not much above seven years standing , which his Conscience at least might have suggested unto him , how a certain * quondam Preacher standing in the Pillory , pleasantly said ; I never preacht in such a Pulpit before ; saying also to the people , ( and that with a Repetition for their remembrance ) little do you know what fruit God is able to produce out of this dry Tree : making the Pillory all the while his triumphall Chariot , while that Canterburian Prelate ( together with Con the Popes Nuntio , and other Compeers ) was a triumphant spectator out of the Star-Chamber ; he little dreamed then , that such a Pillory could in the space of seven years grow to such a bulke , as whereof to hew out , and erect a Scaffold on the Tower-Hill , where himself should loose his head for others ears : perhaps one of the fruits of that dry Tree ; so that if the innocent cause and conscience of one , made the Pillory such a comfortable Pulpit : sure it must be the contrary cause and conscience , that makes the Scaffold such an uncomfortable place , for the Prelate to preach upon . Well he takes his Text : Heb. 12.1 , 2. Let us run , &c. Looking unto Iesus , &c. Miserable man ! Never was a holy Text so unhallowed , so miserably abused , so corruptly glossed upon , so shamefully perverted , as this Text . And doth he call about him that cloud of witnesses ( ver. 1. ) those holy Patriarchs and believers of the Old Testament , to witnesse the suffering of a lying Traitor , as if a dying Martyr ? Surely this man in his race had often an eye unto Iesus , that is to the Name JESVS , whereof he was a very devout Adorer , and so zealous , that he suspended me once from preaching against the superstitious bowing at the nameing of that Name . So as however he looked unto Iesus , yet he never shewed such a favourable aspect upon Christ , whom in his swift footed zeale ( untill in the Tower , the sinew of his leg , without any violence , had a terrible crack , that he could not now run so fast in his race , as before ) he so cruelly persecuted in his servants and members : So as by this time himself knows sufficiently , with what eye he looked unto Iesus , as whom he findes a just Iudge , and punisher of that faith of his , which was none other but that of Babylon ; as the Reader may see at large in my * Reply to his Relation of a conference , &c. That he is now come to the end of his race , though long , we blesse God . But here he findes the Crosse , a death of shame . And why so shamefull the Crosse , which he so honoured and adored in his life , witnesse the goodly Crucifix over his Altar at Lambeth , White-hall , and else where , which he was not wont to passe by unsaluted . But the same must be despised , or there is no coming to the right hand of God . How , must that shame be despised , which the righteous hand of God brought him unto ? Why did he not acknowledge it a shame most due unto him , for all the dishonour he had done to God in his life time ? Or why did he petition the Lords , that he might not dye the more shamefull death of the halter , but rather of the hatchet , as more sutable for one , who had sat so long and oft , at those late Honorable boards , as also in the prsent Parliament ? Nay , had he had any one sparke of true Grace , ( over and above that of Canterbury ) considering the numberlesse shamefull acts that were perpetrated by him with a shamelesse forehead , and remorslesse conscience : he would with Origen ( for but once offering incense to the Idol ) have said to all the people , Calcate me insipidum salem , trample upon me , as unsavoury salt : and he would have Petitioned , that he might have the most shamefull death , yea hanging , drawing , and quartering , that head and limbes might be set up for everlasting monuments of such an enemy of Religion and State . This had been the way to come at length to Christs right hand , to have found him his Iesus , and not to his left , to finde him his Judge : But for Gods right hand , that is proper to Christ alone . But he is so far from this shame , that he adds , God forbid I should despise the shame for him . What ? A shame suffered for Christ ? A shame despised , being a most condigne punishment ? Christ is said to despise the shame by a voluntary undergoing it in our steads , but this man despiseth the shame , by a desperate contempt , in suffering it perforce , against his will . But he tells us , his feet are now upon the brinke of the Red-sea : an argument ( he hopes ) that God was bringing him to the land of promise , for that was the way , by which of old he led his people . O poore man ! Did he not remember that Pharaoh and his Egyptians , comming into the Red-sea , were drowned . And did not his Old memory yet call to mind , that not many years ago , he had been a prime Task-master under Pharaoh , yea even the Pope himself , to the intolerable oppression of Gods people , even to the cutting off of the masculine spirits of Israel ; and therefore no good argument for him , to hope to passe that way to Canaan , that Israel went , he having gone the cleane contrary way ; and therefore now lyes drowned in the Red-sea of his own blood , as a just revenge upon him , for causing so much blood to be shed , & more especially of that poor soule , who was hanged , drawn and quartered , about the busines of Lambeth house ; so as that speech of Queen Thomyris the Amazon , when she cut off King Cyrus his head , and cast it into a vessell of blood , may be wel applyed to this blood-sucker of poor innocents , Now satiate thy self with blood , which living thou didest so much thirst after . No lesse doth he abuse , and misapply the Lords Passeover , the Lambes , the Soure herbes : the gatherers whereof how little angry he is with , will appeare anon . He saith , Men can have no more power over him , then that which is given them from above . Innocent Christ spake those words , and onely he might properly speak them : and not any such malefactor , as this , on whom the just lawes of the land had immediate power thus to punish him ; whereas Pilate had no such legall power over innocent Christ to put him to death , but only from an extraordinary divine dispensation . But thus this man hath taken a lawlesse liberty to himselfe all along , thus intolerably to abuse the Sacred Scriptures , beating this gold by force of his hammer so thin , that he may therewith guild over his rotten cause , thereby to deceive the simple at his death , as he had done in his life ; who are apt to take all for gold , that glittereth . Here he compares himself with Aaron , as before with Christ : but he must remember , he is no longer the Canterburian High Priest . But who be those Egyptians , that drove this Aaron into the Red-sea , and must be drowned in the same waters ? O full of subtilty ! What the Parliament ? O child of the Devil ! But who is that God , whom he had served ? Though our God hath served himself of this Prelate , as he doth of Satan , and other wicked men , using them as his * rods to scourge his own deare children ; surely in no other sence could he be said to serve God truly : For all his other service , what was it , but superstitious , Idolatrous , after the inventions of men , a will-worship , after the rudiments of the word , and not after Christ . And here he compares himself , with those three children in the fornace , whence God delivered them , and so can he him . Miserable Prelate ! Is he now upon the scaffold for such a cause , as those were in the furnace ? Why , those were there , for not obeying the Kings commandement , to bow to his new golden god : but was this Bishop now on the Scaffold ▪ for any such disobedience ? Nay , was it not for his too much officiousnesse , and obedience . So that , might he not have said , as Cardinall Wolsey , Had I ( said he ) been as carefull to serve God , as I have been to serve the King , I had never come to this death . And for Gods power to deliver , it is not questioned . But his glory was seen in delivering those three innocent children from the hot fiery furnace ; not so , that he should have delivered such a traitor from the blocke : when as his Glory called for execution of justice upon such a Malefactor , yea such a notorious hypocrite , such a desperate , obdurate , impenitent , remorselesse , shamelesse , monster of men . Here he prosecutes his comparison between himself and the three children : They would not Worship the Kings golden Image : Nor will I ( saith he ) the Imaginations which the People are setting up ; Nor will I forsake the Temple and the Truth of God , to follow the bleating of Jeroboams Calves in Dan and in Bethell . By People here in Capitall Letters , he must needs mean the Parliament ; the People of the Land representative ; and so by Jeroboams Calves , whereby he means a revolting from Iuda , and from true Religion , and that the Religion now to be set up , is , in comparison of that under the Prelacy , no better then Ieroboams Calves , worshipped in Bethell and Dan ; and the Prelaticall Government , as the Temple of Jerusalem , and the Truth of God . Thus he holds to his old Principles , which he suckt in with his Mothers milke , and was Nursed up in Oxford , and which grew up with him in Court to a full stature . But stay ; shall he run away with it thus in a darke mist ; leaving the People to grope at noon day , as in the Aegiptian darknesse ? * I most humbly thank my Saviour for it ( saith he ) my resolution is now , &c. What ? Not to forsake the Temple , and Truth of God . O Hypocrisie ! O Blasphemy ! Will he interest and ingage Christ in all his Idolatrous Crucifixes , Crosses , Altars , Superstitious Worship , Ceremonies , and Reliques of Rome , set up every where in his Idoll Temples and Chappells , calling all this his Temple , and Truth of God ? Will he call his Images the Truth of God , which the Truth of God , the Scripture , calls a * Lye , and a teacher of Lyes ? O abomination ! And doth this devout Votary to Images , humbly thank Christ , that his resolution lay not to lye down , till he lay down his head upon the Block , not to part with his Antichristian Hierarchy , the Grand enemy of Christs Kingdom , and grievous Tyranny over the Soules and Bodies of Christs Saints , whose Redemption cost him his dearest Blood ? O the Rocky cruelty of this wretched man ! Who as he shewed no mercy to others , whom he most wickedly oppressed in his life : so now at his death he can shew no mercy to himself , by considering the justice of that Saviour , whereof his whole life had been a most high provocation , now sealed up at his death , with a desperate resolution to be the same man still ; should his life be prolonged an hundred yeares . So as no marvell it is , if wicked men be punisht eternally in hell , when if they should live eternally in this world , they would hold firm their Resolution , never to cease to be the same men in sinning . But he bestows his Episcopall blessing upon the People , for the opening of their eyes , to see the right way : Himself being so blind as not to see any other right way , out of his own way , then which none is more contrary and opposite to Christ , and his way ▪ But he acknowledgeth himself in all humility a most grieveous sinner many wayes , by thought , word , and deed , and therefore I doubt not ( saith he ) but that God hath mercy in store for me a poor penitent , as well as for other sinners . But wherein ? What sign ? What thought ? What word ? What deed ? Did he confesse those thoughts , whereby he resolved and indeavoured to reconcile Rome and England together , which he expressed in his Relation of a conference with the Iesuit ; Did he confess the sinfull words of that Reconciling Book ? That there he cunningly incites the King against godly Ministers ? That there hee blames and bewayles with a bleeding heart , the separation between Protestants and Papists , both for the causing , and continuing of it : That he hath there in many passages abused and vilified the Scriptures all along his Booke ? That he hath fathered his grosse lyes upon God the Father , upon Christ , upon the Holy Ghost ? and infinite other bold and wicked expressions there . And for his Deeds : did he ever confesse elswhere , or on the Scaffold , all his Prelaticall pranckes and practises in oppressing , suppressing , supplanting the Truth of God , both in Pulpit and Presse , silencing , suspending , fining , confining , outing godly , painfull Preachers , with wives , childern , and other christians ? Did hee ever confesse his being the chief cause of cropping of Eares , Pillorying , Imprisoning , Whipping , Branding , Banishing those , against whom no crime could be layde by any Law ? Or did he ( to shew the truth of conversion ) come forth , to offer restitution to all that he had wronged , oppressed , and spoiled of their goods and livelyhoods ? No such thing , here is nothing , but a generall confession of ( I wot not what ) grievous sins . But being put to it , he would not confesse one particular sin , as we noted before , when some came to him for restitution of their wrongs . And yet doth hee hope for pardon . Aug. saith ▪ The sin is not pardoned , where the wrong is not satisfied for : Nay , when many such things were witnessed against him before the Honourable House of Lords , as of his violent dealing with many Preachers and others , hee justified himself , saying ; that he did but discharge the office of a good Diocesan ; and the like . And what doth this desperate Hypocrite tell us , of ransacking every corner of his heart ? What have we to doe with his selfe-deceiving heart , known only to God ? We looke upon his Actions ; we judge of the tree by the fruits . He finds not in his false heart any true cause of death . But we find it in his hands , we finde the blood of the soules , yea and the bodies too of the poore Innocents upon his skirts ; and this is found not by secret search , but upon all these . His notorious practises proclaim it , so as he that runs , may read . And doth not the Law of this Kingdom punish Theeves , and Robbers , and Murtherers , and Traytors ? But however , he chargeth nothing upon his Iudges . That 's well , for never had Traytor fairer play ; and they proceeded , secundum allegata et probata . And this is the Law of the Land . Let that suffice . But whom else he layes his charge upon , it matters not ; his charge is no burthen , nor his tongue a slander . And though in a legall course an Innocent may be condemned , yet more Nocents are , which he was to have looked better to . But for all this , he thankes Christ , he is quiet within , as ever . O poor wretch ! What ? All this while , no remorse , no stirring , no sting of conscience ? No awaking of that sleepy Lion ? No apprehension of Divine Iustice ? Nothing but a dead slumber , or deep Hipocrisie , or damnable Atheisme ? I remember how * Bernard tells us of a bad conscience , and quiet ; which is the most dangerous & desperate of all other . Among others , his Predecessors ( as he calls them ) he brings in St. Iohn Baptist ( as he styles him ) whose head was danced off by a lewd woman : And surely if he had been as faithfull , as John Baptist was , in reproving Herod , and his lewd Woman , he might perhaps have been prevented of loosing his head for treason , and might have proved a Saint William for it ; did Saint-ship now a daies goe by vertue , ●and not by villany , the way that he tooke . And why among the rest , did he not mention his Predecessor , his St. Thomas a Be●ket , who , thogh not judicially , was taken away ? He sought , by depressing the King and State , to exalt the libertie of the Church . For this , the Pope Sainted him : but K. Hen. 8. afterward would have him called no longer Saint , but Traitor . But this man thought himselfe no Traitor , because not against the King . As if Treason against the State of the Kingdome , and Common-weale , be not treason also against the King , by dividing the one from the other , and cutting the knot , that should knit them together , as Oath , Covenant , Lawes . But it comforts him , that his charge lookes somewhat like that of St. Paul , Act. 25. being accused for Law and Religion : and that of Stephen Act. 6. A poore comfort , when well considered , and the account cast up . And though Paul ( before his conversion ) was consenting to Stephens death , yet he found Mercy afterward , as having done it ignorantly , and confessing and repenting of it . But this Prelate could not say , he persecuted the Saints ignorantly , neither would ever confesse those persecuting sins of his , nor repent of them ; and therefore how could he finde or hope for mercy at Gods hand , or mans either ? Here he , as impertinently as before , hales in another place of Scripture , and that most grosly . The Romans will come , if we let this man ●lone . Surely he hath pretty well played his part to bring the Romans in ; for hath he not been a maine instrument to fill the Land with Papists , and prophane ignorant Protestants , not only by the publishing of that prophane Booke of Sports ( lately burned in Cheap-side ) where with the whole Land hath been poysoned , but by stopping the free course of Preaching God● Word , cropping off both branch and fruit of all godlinesse and sound knowledge , and by placing his prophane , and Popishly-affected , avaritious ▪ and ambitious Priests , and the Courts favourites , in all the chiefe places of the Kingdome ? so as no marvaile it is , if by the industry of this man ( that enemy who hath sowed his tares in every field of this Kingdome , while men sl●pt ) the Pope never had such a harvest in England . And surely never had the Pope such a desperate power , and numerous party in England , and that collected out of all Popish Countries round about , waging warre against our Lawes and Liberties , Religion and Republick , and all to reduce ( by solemn and fast league with Rome ) England back againe to the Pope , as being one of those that are made drunke with the Whoores cup ▪ and doe give up their Kingdome unto the Beast , who now altogether make warre with the Lamb , and those on his side , called , and chosen , and faithfull : so that Popery is that grand Sect , the Grand●m of all divisions , especially of this great one , between King and Kingdome , Head and Body , Husband and Wife , Father and Children ; a right Babylonish division , which tends to confusion . But his aym was against godly people , who separating from his Hierarchy , he brands with sects and divisions ; and therin comprehendeth and condemneth , the very body of the Kingdome , the which hath cast out both Bishops and their Service book ▪ for which he styles us all Sects , &c. But I trust God will so blesse these Sects , that they shall be the Angel with the sharp sickle to cut down the Popes Harvest in this Land , never hence-forth to reap any more in England . And as for that place of the * Apostle , the Hypocrite doth most falsly apply it unto himself , as he doth all other Scripture . For his honour is dishonour , his good report is evill , and this deceiver is truely so , living and dying . Next he tells us what a good Protestant the King is . Truely if he be not so good , as he would have him , the fault is not the Prelates . And what good councell he hath given him , both his practises , and his Epistle Dedicatory before his Relation , ( besides his conscience ) can tell . Here he complaines of the City , for that fashion in gathering of hands , and going to the Parliament to clamour for Justice , as being a disparagement to that great and just Court ; a way to indanger the innocent , and pluck innocent bloud upon their owne , and Cities head . How ? What a disparagement doth he finely cast upon that great and wise Court , as if any such clamour should extort from them any act of injustice , as thereby to condemne the innocent ? Indeed if that Honourable Court were as those Pharisies in Stephens case , and as Herod in Peters , having killed Iames , to whom this man compares our Parliament , as not daring to do any thing in this kind , till they saw how the pe●ple were affected : it were some thing . But here this Serpent sli●y stings both People and Parliament . But was there not a cause ? And for his bidd●ng take heed of having our hands full of bloud : surely this is the ready way to f●ee both land and hand from the guilt of innocent bloud , when justice is hastened upon the heads of those , who have shed it . T is tru● , God hath his owne time : but we must serve his divine paovidence , by doing our dutie , and using the meanes . Therein is our discharge , and safetie . And he might as well blame Gods Elect , for crying day and night to the great Iudge to avenge their cause . Surely if Gods wisdome and carefull providence over his people were hereby eclipsed , hee would not animate them thus to cry ▪ and importune him continually , and * not to faint , but sharply reprove them , and forbid them so to doe , as here the Prelate doth . Therefore certainly in calling for justice , not only of God , but of man , who sits in Gods throne for that end , is the peoples dutie , who ought to obey God , rather than a Prelate , who is so unreasonably partiall in his owne cause . Those places , Psal. 9. and Heb. 12. he miserably applyes : he would now in that impenitent and desperate condition be that poore man , whose complaint God remembers : and those fearfully to fall into the hands of the living God , who have passed , or procured the sentence of condemnation , & execution , & especially when now God is making his inquisition for bloud . So he . And surely in this good season of Gods inquisition for bloud , it hath pleased him to find out this Achan , who hath cunningly , even to the last houre , ( not as Achan , glorifying God by confession , as before ) hid all his stollen goods , the wedge of gold , the Babylonish garment , the two hundred shekels of silver , all his under-hand dealings for the undoing of this Kingdome , in the hollow of his false heart ; and had not both Parliament and People bestirred themselves in the discoveries , he had been too nimble for us all . But God ( I say ) was pleased to use the industry of his people , to find out this foxes holes . But besides all this , O the impudencie of this wretched man , in commending to this Citie the consideration of that Prophecie , Ier. 26.15 . they are the words of the Prophet Ieremiah to the Princes of Iudah and Jerusalem : The words are these ( though they are not set forth in the Sermon , but only the pl●ce quoted with a speciall recommendation to this City ; and whether he spake them on the scaffold , I know not , for I was not there ) As for mee , behold I am in your hand : doe with me as seemeth good and meet unto you . But know it for certaine , that if yee put me to death , yee shall surely bring innocent bloud upon your selves ; and upon this Citie , and upon the Inhabitants thereof : for of a truth the Lord hath sent me unto you , to speake all these words in your eares . Now could this man possibly beleeve , that any in this Citie should be so simple , as to beleeve him ? Or could he beleeve , that this Scripture should perswade the Citie , or Parliament , Princes , and People , to doe as the word● follow declare , ( vers. 16. ) Then said the Princes and all the People unto the Priests , and to the Prophets ; This man is not worthy to dye : for he hath spoken to us in the name of the Lord our God ? Here this Porcupine strikes himselfe thorow with his owne quils . Hee complaines for the poore Church of England : and that is his Hierarchy , that that once flourished ( as once the Abbeyes and Monasteris did ) and was a shelter to other neighbouring Churches . What ? To the Church of Scotland ? witnesse his reformed Service-booke , and his animating the King with his Army against them , for casting out such merchants and merchandice . Or that of Ireland , which he had filled with his Arminian and superstitious Priests , and helped to make that land a field of bloud , a shambles to butcher those hundred thousands of innocent Protestant Subjects ; as good a Protestant as himselfe is , or his confederates . In everie cle●t of this selfe-divided Kingdome , profanenesse ( he saith ) and irreligion hath crept in . Now truly himselfe was the prime wood-cleaver , that drave in the first wedges , and thereby brought in by the head and eares all profanenesse and irreligion , which leaking , yea flowing in so fast , have well nigh drowned the ship . But stay , what meanes this profanenesse and irreligion , which the Prelate here tels us of ? he shall be his owne interpreter . In his Relation , in the Epistle Dedicatorie , he tels the King saying , Though J cannot prophesie , yet I feare , that Atheisme and irreligion gather strength , while the truth is thus weakened by an unworthy way of contending . And p. 19. The externall worship of God , in his Church , is the great witnesse to the world , that our hearts stand right in the service of God . Take this away ; or bring it into contempt , and what light is there left to shine before men , that they may see our devotion , and glorifie our Father which is in Heaven ? The result is ( as the Replyer cleareth ) that the neglect or contempt of his externall worship , is that which bringeth in profanenesse and irreligion ; that is , Not to set the face in a right posture towards the East in our devotion : not to bow to an Altar : not to kneele at the Sacrament : not to use a faire white Surplice , and black hood in Administration : not to baptize with the signe of the Crosse : not to say second service &c. all this shewes , that our hearts stand not right in the service of God ; that without these , no light is left to shine before men , that they may see our Devotion , and glorifie our Father which is in heaven . O notorious hypocrisie ! O egregious impietie , thus to abuse Scripture , and all true religion ! so as Prospers speech here alleaged by him , hits him full home : Men that introduce profanenesse ( which is done by a false Religion and Devotion of mans devising ) are cloaked with a name of imaginary Religion . And what is Imagerie in worship , but an imaginarie Religion ? And if wee have in a manner almost lost the substance , we may thank his Ceremonies for it : and for the danger the land is now in , threatening ruine , the Lord prevent it by the just ruine of this man , that hath been a maine instrumentall cause of it . He comes * here to his last particular , which is himself . He makes a solemne Protestation of his Religion to be Protestant , but with this limitation , in reference to the Church of England only ; not to other Protestant Churches : for no Protestant Churches are Episcopall , but this . This therefore he sticks to ; in this profession he was born , lived , and will now dye : He disclaimes the bringing in of Popery into this Land . Now what should be the meaning of this Mystery , considering all his indeavours and practises have tended , and contended , to reduce this his Church to as near a conformity with Rome , as possibly may be ? For ( excepting the differences in Doctrine ) take the whole Hierarchy , Government , Discipline , Officers , Services , Ceremonies , Vestments , and all other implements ; we find the Church of England to be one and the some with that of Rome , as the Prelate affirmeth ; for which , see my Reply , from pag. 63. to 69 , How then is it true , that he is no setter up , or bringer in of Popery , as he protesteth ? surely two wayes : * First , because he found some old Reliques of Rome , in the Kings Chappells , and some Cathedralls , as an Altar , Jmages , Adorations , Organ-Service , Copes , and the like . Therefore he makes a shift by piecing it out with some forced interpretations of the Queens Injunctions , and with improvement of the Service Booke , and other viis & modis , to bring in a generall conformity to those paterns , and that under a specious colour of vniformity , a very Laudable thing in a Kingdom ; especially . Regis ad Exemplum , that all should be of the Kings Religion , or the Religion of his Chappell , every Daughter-Church to conform to the Mother , the Cathedrall ; and thus all being raised up to one conformity , it came to passe , that both Iesuits on the one side boasted , that the Church of England was turned Roman , and some bold Ministers began to tell tales in the Pulpit , and at last , to write and publish Bookes of it , though to their cost . This is the Golden lea●e wherewith the Prelate hath Gilded over his Protestation for currant , for which he flies and layes hold on the Hornes of the Altar , in the Kings Chappell , his most sacred Sanctuary . His * other , is a word of Equivocation , which is Popery . He distinguisheth Popery , into Proper and Improper , or lesse proper . Popery , taken properly , is that , whereof the Pope is sole Head and Master : And this is that Popery , which he here protesteth he never intended , or endeavoured to set up in the Church of England , to wit , the universall Headship of the Pope , which the Logitians call , proprium quarto modo ; that is , such as is proper to the Pope , and onely to the Pope , and alwayes to the Pope : as laughing is said to be proper to man , alone & at all times . The Prelate then would not have such a Popery set up in the Propriety of it , as should exalt the P. over the See of Canterbury , to over-top the Metropolitan of all England , What then ? He would have no other Popery set up in England , then that only , which is lesse proper , or improperly called Popery , or rather a thing that is Popery , but must not be called Popery . And that is , That the Pope shall be Head , or Bishop of the Church of Rome , and the Arch-bishop of Canterbury shall be an Independent Primate , and Metropolitan of all England , and the Pope to have nothing to doe here , but himselfe alone to be Dominus fac totum . Onely with this Reserve , that this Primate become Pope , when time serves . And it seemes he takes it as a deed if gift from the Pope , which he gave to the Prelat● Predecessor , Anselm , to whom the Pope gave this Title , stiling him , Patrarcha alterius orbis : the Patriarch , or Pope of the other world , meaning England ; of which the Roman Poet writ of old , Et penitus toto divis●s or be Britannos . And thus , it seemes , it descended upon the Successors of Canterbury by an hereditary right from the Pope . And therefore not without cause doth the Prelate make mention hereof in his * Relation , telling us , that a Patriarch is above a Prelate ; so expert was he in the learning of Ecclesiasticall Heraldry for Titles , and Degrees . And thus we come to understand what he means by making profession of the Protestant Religion of the Church of England ; namely , that this Religion is not Popery properly taken , but only improperly , as hath been said . So as herein we may give credit to his words in some sense , both for himselfe and his friends , whom he so highly magnifies for good Protestants of the Church of England . This is that true Protestant Religion , which they so much profest by hooke or crooke to maintaine . Touching his Treason in subverting the Laws , and perverting of Religion ; it matters not for all his protestations , that he never intended , but ever abhorred it ; for all things were clearely , and fully proved in Court against him . His Protestations of his innocency have been too well knowne , as well as others , what credit they deserve . A man commits many Murthers , and pleades he abhorres to be a murtherer . He kills , slayes , slaughters innocent Protestant Subiects , and protests he intends the maintenance of the true Protestant Religion . Will this hold good in Law ? or yet in the Court of Conscience ? For his contempt of Parliaments , this was also proved against him ; and he here in part confesseth it . And in the close , he forgives all the world . He cryes Thiefe first , calling all his Persecutors his bitter enemies . He forgives them , he saith , but he giveth them a cruell dash , calling them bitter enemies , who did but in a legall way , and just cause prosecute him , as a grand enemy both to Religion , and to the Republicke . Therefore what kind of forgivenesse this is , God knowes , when it so ends in a most bitter calumniation . But he askes forgivenesse of God , and then of every man , whether I have ( saith he ) offended him or no , if he but conceive that I have . Alas , what a pittifull shu●●ing i● here ? Here i● a generall asking of forgivenesse : but for what ? here is no acknowledgment of any sin against God , o● of any one offence or injury to any man . And tha● all may plainly see how this Hypocrite and Impostor playes mock-holi-day , he askes forgivenesse of every man , whether he hath offended him or no . Why ? what needs forgivenes ▪ when no offence given or taken . But 〈◊〉 he , if he do but conceive that I have . Oh ●ender heart ▪ But here lie would make the world beleeve , that none can challenge him for wrong , unlesse in conceit only , t is but a conceit that men have only , that the good Bishop of Canterbury should do the least wrong to any man living . For what say you to that Speech of his in his Relation to the King ? God forbids ▪ I should ever offer to perswade a persecution in any kinde ▪ or practic● it in the least . T is but a conceit then that the Prelate of Canterbury should be either a persecutour , or a perswader thereunto . A conceit , that he should perswade , that the terrible censure in the Star-Chamber against those his three bitter men ( as he calls them ) , should be executed to the uttermost , although he left them to the Kings Justice , A conceite that he should use the least meanes to promerit the Judges a little before the censure , though he made a great feast at Lambeth , & conceite , that he should be an instrument of persecu●ion , to whom poore petitioners to the King , about the booke of sports , were referred for mercie , where none could be had or hoped for . And thus he concludes , Lord , doe thou forgive me , and I begge forgivenesse of him Of whom ? Of one , whether I have offended him or no , if he doe but conceive that I have . What juggling is here ? No sparke of ingenuity , or truth in all this , nor all along . Well , but what then ? So ( saith he ) I heartily desire you to ioyne with me in prayer . Nay stay , He should have remembred that saying of Christ , Matth. 5. 23 , 24. If thou bring thy gift before the Altar , and there re●embrest that thy brother hath ought against thee , leave there thy gift before the Altar , and goe thy way first , be reconciled to thy brother , and then come and offer t●y gi●t . Agree with thine Adversary quickly ▪ &c. Now the Prelate here brings his gift to the Altar , he hath a Prayer in his hand in stead of his heart to offer : but he should remember , that not one brother , but many have great , and grievous things against him . Therefore before he read his Prayer , he should have rubb'd up his old rusty memory , and called for those who had many things against him , and have made his peace with them . He should have called for all thos● Preachers , whom he had wickedly & Prelatically Suspended , Silenced , Deprived , thrust out of their Means , with their wives & children exposed to beggery & misery , among many others ▪ Mr. Rudd of Abington , Mr. Bar●ard , Mr. Forbis ▪ Mr. Ward , &c. He should have called for all those godly Preachers and Christians whom his bloody cruelty caused to fly into the Deserts of Ameries , as Mr. Cotton , Mr. Hooker , Mr. Davenport , Mr. Peter , with many thousands more . He should have called for all those Congregations , whose soules he had famished by taking away their godly teachers , the blood of whose soules were found to be upon his skirts , and under ●is wings . He should have called for all those whom he had most cruelly , and against all justice ▪ caused to be imprisoned , pillaryed , eare-cropped , branded , whipped , fined , confined to perpetuall close imprisonment , and that in perpetuall banishment from their native country , from society of wives , children , freinds , a●quaintance , common light and ayre , and what not ? As Mr. William Pryn , Doctor Bastwick , Henry Burton , Doctor Leighton , Mr. Iohn Lilburne , Nathani●ll Wickins , all which , with many more , indured intollerable , inhumane , and most barbarous usage in their prisons and persons . These , these should he have called for to have made his peace with them , by a● least acknowledging his extreame wronging of them , as having beene the prime instrumentall cause thereof , though otherwise he could never make them re●●itution for their eares , nor satisfaction for their losses . But he should have done to the uttermost what lay in his power , before he should go on so desperatly to offer his Sacrifice of Prayer at Gods Altar . He should have put it past If and And w●●ther he had offended any , or no , as if any did but conceive so . But so far was he from shewing the least ingenuity , or from having the lest dramme of grace , as that he refused to be spoken withall by any , whom hee had wronged , much lesse would he acknowledge the least offence done to any , either in his lif● , or now at his death . But as a man beref●of his common senses , stript of his understanding , benumb'd with a lethargy , senselesse , brutish , blinde , obdurate , he persists in his Diabolicall impenitencie , acknowledging not the least offence to Man in all his Life , of which to repent , hoping thereby after his Death to merit his Inscription upon his Tombe , Here lies the most Innocent Archbishop of Cantyrbury . But now , can he not be content to die in his owne sins , but he must heartily d●sire the people to ioy●e with him in his most hypocriticall , dead , ●●me , blind , Prayer , that he brought with him in his hand , as a price in the fooles hand , but he wants a heart ? Had he not sufficiently ca●tivated the people to such blind devotion by his Servi●-book Prayers ? And had not this old Arch-prelate in all the time he lived , got one Prayer , at least by heart , though he wanted grace in his hear● ▪ & Christs Spirit , ●ven the Spirit of Grace and Supplication ( which for any evidence he hath given , he never had in all his life ) to powre forth one 〈◊〉 sigh of godly sorrow now at his death ? Here be may goodly words indeed compiled together , but all will not make up one prayer of Faith , being but as a dumbe Image without life and breath , or like Caesars Sacrifice without a heart , which was taken for a presage of death , as proved true the same day . Againe , should the people become accessory to all the hypocrisie , dissimulation , and impenitencie of this wretched man , who would wrappe up all his villanies committed in & against the State of this Kingdome , & all Gods faithfull people therein , by ioyning with him in such a godlesse , spirit-lesse Prayer , even the dead carkasse of a prayer , a blind and lame sacrifice , which the Lord abhorreth , and forbids to be offered ? Besides , as the whole prayer for the frame of it , is not an Incense according to Christs spirit , but patched , and made up of sundrie ingredients of a most hypocriticall spirit , which makes the whole prayer to be a very packe of lies , and so , abominable before God : so there are some passages in it , so grosse , and palpable , as any one that hath the least sparke of Gods spirit , may discover plainly to be monstrous false , As 1. That he hath a heart ready to dy for Gods honour : and yet he will not confesse any one particular wickednesse , that he might with Achan give glory to God . 2. For the Kings happinesse : when yf either he counselled the King to all those courses , so destructive both to himselfe and kingdome ; or yf hee by obeying the Kings command , in being an active instrument of all those cruell oppressions perpetrated by him , upon the innocent subjects , and exorbitant , illegall , violent , tyrannicall invasions upon the just lawes of the kingdome , and naturall liberties of the subiect , be thus by the lawes of the kingdome , and a due proceeding therein , brought to this just penall death : surely , this can little make for the Kings happinesse ; unl●sse the cutting off of such limbes as these , and so of this active instrument of mischiefe in patticula● , may be a meanes to procure the Kings happinesse , in case such Heads so cut off , prove not the heads of the Roman Hydra ▪ which upon the cutting off of one head , puts forth two , untill the whole Lerna-Lake shall be quite drained and dried up ; otherwise , he , whose life hath but a little advanced the Kings happin●sse , can give but little hope of raising it by such a death , the just reward of a traitour . Thirdly , for this Churches preservation , by which he alway●● understands his Hierarchy ▪ or the protestant Religion of the Church of England , ( as before ) there cannot be a more sure Omen of the utter ruine of that , as whose Primate is so cut off by the hatches of Justice in the Hangmans hand . Againe , he boldly tells God , that his zeale to these three , is all the sin , which he knowes is yet knowne of him in this particular of Treason . Did his zeale then so far transport him , as to wade so deepe through so many acts of treason to the State , as to play the Traitour for the honour of God ▪ surely God will not be honoured with any such service . And as for his zeale to the Kings happinesse , no m●rvaile if i● were so fiery , as to become an Incendiary to the State , and all for the prservation of this his Church , which could not be preserved , but with the extreame hazz●rd , if not utter ruine of three kingdomes ; so as such a preservation purchased at so deare a rate , could be a● little for the Kings honour , as for his happinesse , when three kingdomes should rather welter in their owne blood , then the Prelaticall kingdome should not wallow in all its pompe and pleasure ▪ and indeed the zeale hereof in all Ages , hath beene that , which hath set the kingdomes of the Earth in such horrible combustions , as at length it hath growne to be a Proverbe of the Prelates owne making , No Bishop , no King : and so , No Bishopprick or Bishopdome , no Kingdome : He prayes also , that there may be a stop of that issue of blood , in this more then miserable Kingdome . Here it may be questioned what he meanes by this issue of blood . If he meane the stopping of the course of Iustice in cutting off such Trayt●rs , as himselfe : this is to pray that this more then miserable Kingd●me , may be made more then most miserable . If he meane the stopping of the now ●●sue of blood , that is & hath been shed by this intestine and unnaturall warre , whereby the Beasts power seekes to destroy the Lambs Kingdome with his called , and chosen , and faithfull people : This should extreamly aggravate , and make the sin of this Prelate ou● of measure sinfull , as who hath been one prime instrument and bloody agent to procu●e all this blood-shed . But that which followeth , surpasseth all transcendency of the malice and wickednesse of hell it selfe . I shall desire ( saith he ) that I may pray for the people too , as well as for my selfe : O Lord , I beseech thee give grace of repentance to all people , that have a thirst for blood , but if they will not repent , then scatter their devices , &c. Here 1. he makes it plaine , that what hee prayed before , was for himselfe , and his party , and that the issue of blood on his part might be stopt ; as before . 2. The maine of his prayer is , to lay the guilt of al the blood that hath been shed in this war , upon the Parliament and people , especially this City , that stand for their Rights , ●s a people that thirst for bl●od : whereof if they repent not , that then their devices may be sca●tered , as being contrary to Gods glory , the truth and sincerity of Religion , ( to wit ) of Popery ( as before is shewed ) to the establishment of the King and his Posterity after him in their just Right● and Priviledges ▪ ( to wit ) in an Arbitrary and Tyrannicall gove●nment , whereby the Tyrannicall Prelacy , the truth & sincerity of the Popish Religion , may he supported and maintained : for which very cause all this bloody war● hath been● raised and con●●●ued in Ireland and England , wherein so many hundred thousands of innocent people , & loyall Subiects , have been most barbarously murthered , and for no other cause , but that they bar● the name of Protestants , only not such Protestants as could be hoped to professe the true Protestant Religion of the present Church of England , the truth and sincerity of which Religion is Popery , improperly so called , as befo●● shewed . But he adds : For the honour and conservation of Parliaments , in their ancient and iust power . Note here : never a prayer in particular for this present Parliament , but for Parliaments in generall , and that also with a limitation , in their auncient and iust power . And what is that ? Namely so farre as standeth with the Kings Prerogative ; according to that new clause lately foysted into the Kings Oath at his Coronation , by the Legierde-main of this Iugler , to govern his people according to the Lawes , and maintain their Rights and Liberties ; But with this Provi●o , so far as stands with the Kings Prerogative . Which Legier-de-main was one of those Charges proved against the Prelate in the Honourable House of Peeres , so as in these words , ancient and iust power , doth lurck a great deal of serpentine deceit ; that all this ancient and iust power comes to iust nothing , further then with reference unto , and dependance upon the Kings Prerogative . Such are the slie equivocations , and mentall reservations of this subtle serpent all along in this his pretended prayer , wherein he thus desperately dallyeth with God and men . Then , For the preservation of this poore Church , in her truth , peace , and patrimony ▪ This poore Church , to wit , the late and yet proud Prelacy : her truth , such as is regulated by he● Canons , with an Et caetera : her Peace , for which shee hath caused troubles and war in those Kingdomes : he●Patrimony , a part of Peters Patrimony , for the support of her truth & peace ▪ that which this Prelate in his Relation of a conference , tooke all that paines about for the blessed meeting of Truth and Peace , ( as he call● it ) in reconciling of Rome and England together , as hee professeth throughout his booke , and in the very last page and words thereof . He adds , And the settlement of this distracted and distrossed people , &c. Whatsoever he prayes here , is with reference to the truth , peace , and patrimony of his poore Church , and therefore it is added with a Copulative , and the settlement , &c. And hereunto hee adds another And : And when all this is done , that then they may be thankefull , with religious dutifull obedience to thee and thy Commandements . Here they must take notice , that there is no such blessing , for which to be thankfull , as the up-holding of the Prelates Protestant Religion ; When this is done , then fill their hearts with thank●fulnesse ▪ But how can dutifull obedience to Gods Commandements , and to Prelaticall Canonicall Commandements , stand together ? For what more contrary and opposite one to the other , then Christs Commandements to Antichrists ? We have had wofull experience hereof . Christ commands to preach the Word in season , and out of season : the Prelates forbid Lectures , on week dayes , and Sermons in the afternoone on Lords dayes . God commands to worship him in spirit and truth : Prelates command to worship God by humane forms , by Images , by Adorations towards the East , with many other superstitious Ceremonies of mans devising . God commands his Sabboths or Lords dayes to be sanctified : Prelates suspend Ministers for not reading the book for profane sports on these dayes , with infinite more . He closes all , with a Lord receive my soule to m●rcy : adding , Our Father , &c. Now what hath an impenitent hard hearted hypocrite to doe with mercy ? All that hee hath here prayed , or rather babled out of a paper , is but meerly to delude the people , and to mocke God even to his face . Never came there such a forlorne and formidable spectacle upon stage or scaffold , to act the hypocrites part , so that , as he was a seducer & deceiver ell his life time : so hee will dye . The reply to the Relation , hath set him ●orth in his colours long before , prophecying of his c●rsed end , which we see now fulfilled , as also of the terrible iudgments and calamities that should fall upon his Prelaticall Clergy of England , together with his Protestant Religion , aliâs Popery , though but improperly so called . He complaines for want of Room to dye , which he needed not : for he had too much of Room , that brought him to dye . I beseech you ( saith he ) let me have an end of this misery . For all this hast , hee should have laid a better and surer foundation to build his hope upon , for freedome from a future misery , both infinitely durable , and extreamly intollerable , then yet we have seene in him . Nor could he finde a word in Scripture to satisfie Sir John Clotworthie's question , for any assurance that hee had of a better life . And just was this with God the righteous Iudge , that as hee was a great decryer and vilifier of the Scripture , as : The light which is in Scripture it selfe , is not bright enough , it cannot beare sufficient witnesse to it selfe : That the beliefe of Scripture to be the Word of God , dependeth primarily upon the authority & tradition of the present Church : That it is a candle which hath no light , till it be lighted , which is first by the tradition of the present Church . That notwithstanding these and many more most grosse derogations from the selfe-sufficiency , authority , and light of Scriptures to demonstrate it selfe to be the word of God , he saith , hee hath given to the Scripture enough , and more then enough , &c. Iust ( I say ) was it with God , that this wretched Prelate , for so vilifying , yea annihilating the sufficiency of Scripture-light , should bee lost altogether without so much light , as to light him to so much as one place of Scripture , that might minister unto him some solid comfort at the houre of his death . As some Malefactors trusting to their neck-vers , when they came before the Iudge , were not able to read one word of the booke . And though he said to Sir John , that that word was the knowledge of Jesus Christ , and that alone : yet this gracelesse wretch was never acquainted with this knowledge of Iesus Christ . For he was a perpetuall enemy to Iesus Christ , a cruel persecutor of his Saints , a hater of his Word , an oppressor of the power of godlinesse , where ever hee found it . This wretch n●●er knew Iesus Christ in the power of his Resurrection , in the fellowship of his afflictions , in a conformity to his death . He never had Christs spirit , and therefore was none of Christs . He had not the spirit of grace & supplication , he had not the spirit of prayer even unto his death , as hee had been a quencher of this spirit of prayer , in all those in whom he perceived it to be . For he was altogether for book-prayers , as here he was at his death . Such was his last prayer , which was in his hand : And this prayer ( if a prayer ) is to be interpreted as the former , all for mercy , but wwithout repentance ; for this Kingdome , but in reference to Tyranny , to his Protestant Religion , to this his Church of England . Thus he dyes one that was ever true to his old principles , as in his life , so at his death , and thus hee is as good as his word in his Relation , where he tells the King thus : In the publishing hereof , I have obeyed your Majesty , discharged my duty to my power , to the Church of England , given account of the hope that is in me , & so testified to the world that faith , in which I have lived , and by Gods blessing & favour purpose to dye . Now concerning this faith of his , and that of Rome , there is no more difference between them , then that distinction which himselfe hath put ( mentioned before ) to wit , Popery , properly so called ▪ and popery improperly so called . I shall conclude with a passage or two in my Reply written in my banishment at Guernsey above foure yeares agoe , in Answer to the Prelates Relation , towards the end . Bethinke your selfe how suddaine the time may be , that you must goe and give account ( as you say ) to God and Christ , of the talent committed to your charge , which you cannot so easily answer before that Judge , as you could doe in the Star-Chamber . And remember what you said to the Iesuit : Our reckoning will be heavier , if wee thus mislead on either side ▪ then theirs that follow us ▪ But I see I must looke to my selfe , for you are secure . And are not you full out as secure , as the Iesuit● ? But in that you p●ay that God for Christs sake would be mercifull to you . But is that enough to wipe off all old scores , to say , God be mercifull to me ? when the whole course of a mans life hath beene a very enmity and rebellion against Christ : When he lyeth , spends and squandereth the talent o● of his strenth and wit , learning ▪ 〈◊〉 and friends , to the dishonour of God , in oppressing Christs word , persecuting his servants and members , profaning and polluting the service of God with superstitious inventions of men , and Will wo●ship , forceing mens consciences to confor●ity , using all cru●lty , even to blood , and the like , with Lord have mercy upon me without any more adoe , serve the turn , to salve all again ? But where is your hearty repentance , for all your Scarlet and Episcopall sins ? your high Commission sins ? your Star-chamber sins ? your Counsell table sins ? Nay ? is not your soule conscience still ●eared and stupified ? is not your heart still hardned ? O stupid conscience ? O desperate soule ? O shamelesse Hypocrite ? O blasphemous wretch ? Dost thou thanke God , to make him the author of all thy impiety , iniquity , cruelty , craft , hypocrisie , & dissimulation , of thy faith●esse ond false heart , in thy plotting to bring thy false truth & thy turbulent peace with the Whore of Babylon ( that notorious ene●y of Christ , and of his true Spouse his Church ) to a meeting , a blessed meeting , yea , to a cursed meeting ? This is that Peace and Truth , which you contend for ; for the procuring and meeting whereof , all trueth shall be corrupted , and peace perturbed , not only in the Churches but in Civill States and Kingdo●●s , when for the maintenance of your Truth & Peace , Princes shall be set against their People , and People forced to stand for their Liberties against Prelatticall ●surpation , and Tyrannicall Invasion ▪ But I conclude ; if such was his deplored condition then , as to ly naked to such language ; how is the measure thereof now filled up , in an obstinate out-facing & maintaining all his wickednesses , perpetrated since that , till now , and th●t before the high bar of the Kinhdome , the very Tribunall of God , and at last upon the very Scaffold , powring out his blood in a most obdurate , desperate , and finall impenitency ? O that this might be an example to all that tread in his steps . It is very observable by common experience in the●e dayes , that a malignant and godlesse life , hath an impenitent and desperate death . This is that Ca●terburian Arch-Prelate , in his life time heire-apparant to the Pope-dome , subtile , false , treacherous , cruel , carrying two faces under one hood , Sathans second childe , who ever is the first , as hard to speake truth , as to do good , or to repent of any evill , as his Father the Devill , an inveterate adversary to Christ , and all true Christians ▪ an underminer of the Civill State , a Traitor to his Countrey , wilfully damning his owne soule , to save the credite of his cursed cause , sealing with his blood the Kings part , with Romes , to be righteous , & the Parliaments odious , that so he might be as unlike to Sampson , as possible , to do as much ( if not more ) mischiefe to his native countrey at his death , as he had done in his life ; and therefore worthy to have dyed the ancient death of parricides , or Traytors to their Countrey , which the ancient Romans used , to be sowed up in a Culle●s or leather sacke and cast into the warer , and there to perish , as unworthy to touch either earth , or water , or ayre , as Natures out-cast . FINIS . Notes, typically marginal, from the original text Notes for div A69663e-220 Clericus absquc libro . Notes for div A69663e-390 He begins . Job . 31.33 . Josh. 7. Mat. 27.3 . Psal. 74.14 . Psal. 80.13 . * Being not long before degraded . Act. 9. * Reply . Pag. 166 , to 170 , 173. Exod. 1. Act. 7.19 . Act . * Esa. 10. Col. 2. Page 5. * Esa. 44.19 , 20. Hab. 2. ●8 . * Esa. 44.19 , 20. Hab. 2. ●8 . Ibid. Reply , p. 19. p. 252.225 . See the Reply . p. 205.202.275 , p. 211. Reply , p. 19. p. 252.225 . See the Reply . p. 205.202.275 , p. 211. Reply , p. 19. p. 252.225 . See the Reply . p. 205.202.275 , p. 211. As , Mr. Rud , Mr. Bernard , and many others . Aug. Non remititur peccatanisi resti●ua●ur abla●um . Ier , 2.34 . * Consci●ntiae mala , & tranquilla . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Mat· 13.25 * 2 Cor. 6 , 7. Luk. 18.7 * V. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Pag. 18 , 19. See Reply , p. 37 , 38. * pag. 13 * Relation , Epistle Ded. pag. 16. Amos 7.13 . See my book for God and the king . * See his Speech Starcham●ber . * P. 171 See Reply p. 263 , 264 Ier. 2.3 4 ▪ Deut. 15.21 . Exod. 30 ▪ 2 Tim. 4.2 ●o● . 4.23 . Deut. 5. Reply , p. 74.405.86.87 . Printed 1640. Relation p. 80. p. 83.84.85 . See Redly . Phil. 3.10 . Rom. 8. Epist. dead. . page 22. Page 402. Relation . page 116. 
A70943	----	An answer to Mr. William Prynn's twelve questions concerning church government at the end whereof, are mentioned severall grosse absurdities, and dangerous consequences of highest nature, which do necessarily follow the tenets of Presbyteriall, or any other besides a perfect independent government : together with certaine qveries. Robinson, Henry, 1605?-1664? This text is an enriched version of the TCP digital transcription A70943 of text R17515 in the English Short Title Catalog (Wing R1665). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 81 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A70943 Wing R1665 ESTC R17515 11932986 ocm 11932986 51165 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70943) Transcribed from: (Early English Books Online ; image set 51165) Images scanned from microfilm: (Early English books, 1641-1700 ; 230:E15, no 5) An answer to Mr. William Prynn's twelve questions concerning church government at the end whereof, are mentioned severall grosse absurdities, and dangerous consequences of highest nature, which do necessarily follow the tenets of Presbyteriall, or any other besides a perfect independent government : together with certaine qveries. Robinson, Henry, 1605?-1664? Burton, Henry, 1578-1648. 28 p. s.n., [London : 1644] Caption title. Attributed to Henry Robinson, merchant. Cf. Halkett and Laing (2nd ed.) Postscript by H. Burton. Cf. BM. Reproduction of original in Thomason Collection, British Library. eng Prynne, William, 1600-1669. -- Twelve considerable serious questions touching church government. Church of England -- Government. A70943 R17515 (Wing R1665). civilwar no An ansvver to Mr. William Prynn's twelve questions concerning church government: at the end whereof, are mentioned severall grosse absurditi Robinson, Henry 1644 15107 25 0 0 0 0 0 17 C The rate of 17 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Judith Siefring Sampled and proofread 2004-07 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion AN ANSVVER TO Mr. WILLIAM PRYNN'S Twelve Questions concerning Church Government : At the end whereof , are mentioned severall grosse absurdities , and dangerous consequences of highest nature , which do necessarily follow the tenets of Presbyteriall , or any other besides a perfect Independent Government . Together with certaine QVERIES . SIR , HAving perused certaine Questions concerning Church Government , which carry your name Imprinted in the Frontice-piece : The well-wishes which I bare towards you , did soone prevaile with me to make an Answer to them , conceiving you may cast an eye thereon as purposely directed to your selfe , by an unknowne Well-willer , rather than on sundry larger Discourses ; which if you had seriously considered , I cannot but imagine , you would have been better informed , than , for the present , I perceive you to be in this particular : The Title sayes , Considerable serious questions sadly propounded : And the Preface tells the World . You have neither leasure , nor opportunity to debate the late unhappy differences touching Church Government , &c. which moved you to digest your subitane apprehensions of these distracting controversies into the ensuing considerable Questions , to be sadly pondered , and solidly debated by sober minded , peaceably disposed men , of greater ability and vacancy for such a worke , &c. Surely 't will seem strange to many , that subitane apprehensions should so easily be digested into considerable questions , by one who in his owne confession , had neither leasure , opportunity , nor ability for the worke ; and yet it will likely be thought more wonderfull that you seem to thinke so lightly concerning the distractions of the Churches , ( from whence not a few of no little piety and judgement conceive the distractions of the Kingdome to arise ) as to imagine the publishing of subitane apprehensions , should in any considerable degree conduce to a composing of them . 1. To the first Question then I answer : That the Gospel being by Christs owne injunction to be preached to all Nations , Matth. 28. 19 ▪ 20. &c. ( who have their established different formes of Civill government ) Christ hath not peremptorily prescribed one , and the selfe same forme of Ecclesiasticall Government , Discipline and Rites unto all Nations : ( the more to blame are such as go about to prescribe one throughout whole Kingdomes throughout the world ) and that every severall Nation , Republique , yea and every particular Christian ought to have under the Gospel a liberty and latitude , to choose such a forme of Church government , as he himselfe , for his particular use , in his owne reason and understanding apprehendeth to be according to Gods Word , and not runne on implicitely , subjecting himselfe to whatsoever shall be projected or set up by others , whereof he himself doubting , incurres damnation , Rom. 14. 22 , 23. But for the Articles and Statutes of England or Ireland , you know they are for Episcopacie , and were once as strong for Popery , never for Presbytery : but what if they should be for Popery againe , Judaisme or Turcisme ? 't is no offence to make a querie , nor impossible to come to passe : the greatest part of such as choose our Parliament men are thought to be Popishly or Malignantly affected , and if it ever happen so , by the same Law and Doctrine the whole Kingdomes must in consequence , and such obedience as you dictate , conforme themselves to Popery ▪ Judaisme or Turcisme : But you will meane the State may impose no other government but what is consonant to the Word of God ? I answer : That the Papists , Jewes and Turkes , doe all affirme that both their discipline and doctrine are according to the Word of God , and their yea is full as good as your no : If then you say we must suffer rather th●n submit unto such Antichristians ; you say well : but withall , I answer , that you agree with them or approve them ( even whilst they persecute you ) in theirs or your principles ( for both have one and the selfe same ) of persecution : and though many things in all Church governments , Discipline and Ceremonies are left to humane prudence ; the Magistrate may not impose ought upon the Subjects in generall , or upon any one in particular , which by them or him cannot be assented to , or performed with a good conscience both towards God and men , Act , 24. 16. But since you take notice of Christs injunction for preaching of the Gospel to all Nations , Matth. 28. 19. let it not seem strange if I affirme it to be impossible for man to propound a rationall way , or so much as a possibility of preaching the Gospel unto all Nations , without Liberty of Conscience , or in any other than an Independent way : for how can you imagine that Hereticks or Unbeleevers will come and live amongst you , that they may be wonne unto the Gospel by your conversation , or by your convincing them from evidence of Scripture , if they know your manner is to ravish their Religion from them before their judgements be fully informed and satisfied ? or what hopes have you that erronious or misbeleeving States and Princes will suffer such to lurke within their territories under pretence of propagating the Gospel in simplicity and truth , who hold opinions ( too much savouring of Popery ) that when they have converted a sufficient party unto their beliefe , they may therewith under pretext of pulling downe Idolatry and superstition , divest them of their power and Country , unlesse they will forgoe their Religion , from which only ( how erronious soever ) they expect salvation ? Suppose a Turke desirous to turne Christian ; the Calvinist , Lutheran , Papist , Brownist and Anabaptist seeking to make him a Proselite to their faith , each of them produce their grounds and reasons from the Scriptures , as the rule and guide to warrant and direct them in this Christian warfare : Suppose againe , that these severall sorts of Christians may differ about the sense of Scripture , nay about the translation or originall Text it selfe ; how must this Turke be directed which of them to yeeld unto , or be swayed withall ? must it be to them that have the sharpest sword or buffit him the most ? doubtlesse he must not respect the numbers or persons of the men , nor yet be led away by the opinions of either which may be more complying with his lust , so are the yea and nay of one or other of them all alike : 'T is true , the Papists pretend miracles to confirme their doctrine with , and I have heard the truth and reality thereof affirmed by many travellers , whereof some have passed for Protestant Gentlemen ; but though I conceive my selfe to have been as desirous , and to have had greater opportunity than many others , as having lived much amongst them , to have been a witnesse of them ( if possible ) at some time or other , yet could I never attaine so neare as to conceive the least likelyhood thereof ; and yet if the Papists could , and did make use of false miracles , how may they be knowne from true ones ? the very Divels are reported to be subject and subordinate amongst themselves , according whereunto they submit unto , or vanquish one another ; and we know the Aegyptian Sorcerers went very farre in competition with Moses and Aaron , so that we must not be swayed with miracles neither , little more than with the bare yea and nay of men , untill we see an evident demonstration , an infallible guide , the very finger of God himselfe in the gifts of the Holy Ghost , 1 Cor. 2. 4. 5. who requires of us no other than a reasonable service , Rom. 12. 1. and will in likelihood at the great day of judgement condemne more for believing false Gospels without just grounds , than for rejecting of the true Gospel , notwithstanding it was accompanied with such signes and wonders as were never done before , Joh. 15. 24. As in naturall things , we beleeve nothing but what we see a naturall reason for ; so in supernaturall things , lesse than a supernaturall evidence will not suffice : But how then must this Turke be guided and directed to whom he should yeeld himselfe a convert ? Surely I know no guide he has besides the reason which God has given him : no thing in the whole creation is to beare such sway with us as reason : but what should then induce this Turkes reason to beleeve the one rather than the other , concerning the revelation of Gods Will unto the World by the publication of the Law and Gospel ? whether any , or which of their translations is the truest ? with the most orthodox interpretation of any or every portion of the Scriptures ? and in summe , which is the right or truest Religion of them all ? And since they all alike pretend authority of Scripture with no lesse confidence than the Jews , who ceased not to cry , The Temple of the Lord , The Temple of the Lord , even whilest they were deepest engaged to their sinnes , Jer. 7. 4. I querie what may be the infallible unerring rule to lead this Turke unto the true Religion ? what it was in the beginning ? whether it be still the same ? whether lesse then infallible be a good guide herein ? whether rectified reason be not an infallible guide ? how came reason to be offuscated and depraved ? how may we know when it is vitiated ? how recover it and keep it so ? And if upon serious disquisition of the truth , we be found involved over head and eares in ignorance and errour , no small portion of pretended knowledge to be bare opinion only , and the greatest part of most religions Antichristian void of reason : how ought such as goe about to fasten a yoake of their owne doctrine and opinions on others , be accounted the most ignorant , absurd , presumptuous , and the greatest enemies both to God and man of any people under heaven , deserving death more then a murderer or traitor ? besides , it will easily appeare upon due scrutiny , That the compelling men to a uniformity by Civill Powers , the enforcing of a Nationall Church , the exacting obedience to whatsoever Religion shall be established by Law , and consequently to change so often as the Politick Civill State shall finde requisite for worldly ends , is the only way to banish all Religion from their hearts , and breed in men a doubting of the Scriptures , if not of God himselfe . If true Beleevers having got the upper hand may banish Misbeleevers , for feare of being tainted with their errours ; than ought not the true Beleevers when they are few in number ( suppose them Protestant Merchants or others in Turkish or Popish Countries ) by any means remain among the misbeleevers , but forthwith to depart their territories , which the Apostles and Primitive Christians did not practise ? nay the contrary is insinuated , whilest Peter exhorted , the Jews turned Christians to have their conversations honest amongst the Gentiles , that they ▪ which spake evill of them as evill doers , might by their good works which they should see , glorifie God in the day of visitation , 1 Pet. 2 12. Pauls advice likewise was , That the beleeving husband should not put away the unbeleeving wife in hopes of her conversion , 1 Cor. 7. 12. 16. And Peter bids wives be subject to unbeleeving husbands for the same reason , 1 Pet. 3. 1. 2. And since the power of miracles through want of saith is ceased , we have no meanes so efficacious for convincing people of their errours , and bringing them unto the truth as a godly conversation , the benefit and fruit whereof would be quite frustrated , if the Saints of God being the greater party were either to banish the misse or unbeleevers , or to withdraw themselves if they were fewer : I desire this argument may be well reflected on , which though it be briefe , and not enforced , I conceive it very pat and apposite unto the point in controversie . I know the permitting men of so many different opinions in a Country , is usually objected as a Bug-bear of all confusion , and disturber of the Civill State : ( but to wave the experience of the contrary truth which we see in Holland , Germany , France , Poland , Hungarie , Turky , Barbarie , and elsewhere ) why may they not as well live as peaceably and civilly under one Prince or State , as under different neighbouring or remoter powers , betwixt whom , viz. Christians and Turkes , Protestants and Papists , Lutherans and Calvinists , we see concluded and maintained peaceable leagues and covenants , with a free egresse , regresse , or continuance of the respective Subjects in one anothers territories ? why should it breed greater confusion , or discompose the Civill peace of England , by permitting an English Lutheran , Brownist , Antinomian , Anabaptist , Jew , Turk , or others , more than if they were of any other Nation ? or with what sense or reason can that priviledge or freedome be denyed unto an Englishman in his owne Countrey , because he differs from the State Religion or opinions that be in fashion , which every forreigner of any Nation of what profession soever in amity with England enjoyes without controle ? would it not be a pretty fancie to banish English Anabaptists , or others dissenting in opinion from their native inheritance , their friends and livelihoods , whilest all our Ports , Townes , and houses are open to receive Spanish Papists , and Dutch Anabaptists to take the bread out of our mouths ? I only make a querie of it that better judgements may reflect thereon . 2. Particular Churches , members of a Kingdome and Nation are not obliged in point of conscience and Christianity , to submit unto whatsoever publique Church Government , Rites and Discipline a Nationall Councel , Synod and Parliament shall conceive most consonant to Gods Word , unlesse it prove so in the whole Kingdomes , Nations , and those very particular Churches judgement ; for by the contrary position , they and Mr. Pryn himselfe should be subject unto the Popish or Episcopall government again , if this present Parliament and Synod doe but say the word ; and the Scriptures you aime to prove it with , doe not only faile , but make against you , viz. 1 Cor. 32. 33. which text makes the whole Church , or rather every member thereof capable of prophesying all alike ; and I finde not but the Spirits of the Prophets which the Apostle insinuates to be subject , might possibly be of as wise , learned and noble as any the Christian world afforded , in that he said , Ye may all prophesie one by one , v. 31. and whether it be not greater confusion in the sight of God to compell a hundred men of twenty severall opinions to joyne in one imposed worship , than permit each of them to serve God after his owne manner ; and a kinde of constraining God to curse the true worshippers for the false worshippers sake , or whether he will or not to blesse the false worshippers for the true worshippers which are amongst them : And lastly , whether way is most peaceable , to desire only a Christian liberty for our selves of serving God in such manner as we finde ourselves bound in conscience to doe , or the imposing a prescript way , our owne , a humane ordinance upon others , who neither understand it to be reasonable or godly ; let man see and judge as God doth in judgement and in truth . As touching your texts for Subjection to the Powers , viz. Rom. 13. 1. 2. 1 Pet. 2. 13. 14. 15. We must bate them in this case , or be subject to Episcopacie , which I would be loath to be , though it boast of Statute Law as yet : And for 1 Cor. 10. 32 , 33. deale equally with me : can you conceive that you give me lesse offence in forcing me to joyne with you in such a way of worship as I thinke sinfull or lesse pleasing unto God , than I should give unto you by peaceably serving God after another manner , only different from yours , without so much as maligning yours , much lesse compelling of your person ? or doe you any way seeke my profit that I might be saved , when you force me to serve God ( as you alleadge ) after such a manner whereof I doubt , and so am damned ? Rom. 14. 22 , 23. 3. and 4. To the third and fourth Question , I answer : That in all the New Testament you finde no Nationall Churches , but severall Independent ones , to wit , so many Churches as you read of in all the New Testament , no one depending on the other : But for Presbyteriall government , I finde there no print thereof , far better colour for Episcopacie ; yet lest Episcopacie should attempt to shew her hornes againe , I propound it as a querie ; whether superiority , or Episcopall preheminence , which the Apostles enjoyed in those dayes , was not only by reason of the immediate Call , Commission , and a higher measure of inspiration which they enjoyed above their brethren ? and that since neither Bishops , Synods , nor Classicall Presbyteries can now boast more of the Holy Ghost than others ; whether Presbyters should not be contented to become levell with their brethren , or restore againe the superiority to Bishops , unto the Apostles and their successours . The unity , peace and amity which you insinuate to be established by Presbyteriall Government , is it otherwise than of the outward man ? can you compell them into an unity of hearts and mindes as well as bodies ? was a coercive power ever sanctified for such a purpose ? had a subordinate government of Churches , or a Nationall Church been so beautifull in the eyes of Christ , doe we not thinke the Apostles and Primitive Christians would have been as wise to finde it out , and as daring to practise it as were the Papists of England , who alwayes governed themselves by Bishops , their Bishop of Chalcedon being continually resident in the Land till within these tenne yeares ? which yet caused such a difference betwixt the Jesuits and the secular Priests , as that they have been impleading one another at the Court of Rome for above these twenty yeares : Methinkes you should have knowne of this , and not presuppose the Apostles and Primitive Christians inferiour to Papists for piety or discipline . But as for the capacity you say this Government hath to prevent heresie , errours , faction , libertinisme , injustice , and other inconveniences : I appeal to the throne of reason ( since that of Christ Jesus being spirituall is so little apprehended by the carnally minded ) whether the quite contrary be not the truth it selfe out of this consideration only , viz. The Nationall Church government to be afterwards established , must first be made choice of by most voices , and so imposed upon the rest for Evangelicall ; the most are most commonly the most corrupt , most licentious , most injust , most factious , either quite carelesse or regardlesse of every Religion of all devotion ; and by their Club-law which they are able to manage , being the major party , they will both erect their government , and compell others to be like themselves ; and I desire to propound it to your saddest thoughts to be seriously considered on , whether such as are so earnest that the State should prescribe them what Religion to be of , and after what manner to worship God , doe not so for the most part out of idlenesse , because they themselves will not take paines to try the Spirits , 1 Joh. 4. 1. whether they be not meer formalists , and such as may be thought to be of opinion , and passe their lives , as though the State must give account both of their faith and workes at the day of judgement , and not they themselves . As I told you before , I finde no Nationall Church in the New Testament , but severall Independent ones , which I intreat you to consider on : If you say there was no whole Nation converted to the Christian Faith in those dayes , and that the Christians wanted Civill power ; I answer , That there were so many Proselites , so many converted as made severall Churches ▪ if not in one City , in one Province at least , and within a few ( some 12 ) miles one of another , to wit , the 7 Churches of Asia , no two whereof , besides the first Christian Antioch and others , were above 120 miles distant , and yet all these were Independent , as appears by the respective directions , and the distinct charges which the Blessed Spirit in the Revelation pronounced against them : and whether the Civill powers were then Christian or Antichristian , had the dependencie and subordination of Churches been an Ordinance of God , good Christians would have submitted without a Civill power to pillory or whip them to it , and the Apostles not omitted to reprehend them if they had done amisse in not observing it : Since then a Classicall Presbyteriall government has no president in the New Testament , and Episcopall which domineer'd in some degree , almost ever since has been voted Antichristian , and neither of them by coercive meanes can worke more upon Christians than they can upon so many head of Cattle by impounding them in what place they please , no one of them may warrantably be established . 5. As the grounds of Independent government attribute nothing to the Magistrate in Church affaires farther then the Magistrate is a member of their Churches and Assemblies ▪ so no people under heaven ascribe more unto the Magistrate than the Independent doe in Civill matters . The Great Turke is not so absolute a Monarch , as a Prince , a Magistrate may be over a people independent in matters of Religion , who being such as make a conscience of all they do , would not only give unto Caesar the things that be Caesars , but even suffer their own , their propriety in part to be taken from them , rather then resist the Powers , so they may quietly enjoy the Liberty of their Consciences ; the Scriptures , the principles on which they ground themselves , doe necessarily inforce them to it . 6. Doubtlesse in all Nations from the first preaching of the Gospel till now , Christians did multiply , and particular Churches likewise , which for the most part had dependencie on , and communion one with another , and were all subordinate to Nationall and Provinciall Synods , and publique Ecclesiasticall constitutions ; but such Churches as were chiefly Papall or Episcopall , and never Presbyteriall till within the memory of our Fathers : and why we may not retreat backe againe into the errours of a hundred yeares , as well as not passe forward unto a farther measure of light and knowledge , I finde little satisfaction , Phil. 3. 12 , 13 , 14. 7. The selfe same Law of Nature , God , and rectified reason which instructed and warranted all Nations to subject themselves unto some publique forme of Civill government , obliging all persons and societies of men alike , which they conceived most advantagious , doth not warrant us to doe the like in Church affaires ; because whatsoever civill action the Civill Magistrate requires , may be performed by the outward man , or else be expiated by penalty without taint of conscience : But the Church government as it aimes at , and regards the Spirituall service and performance , Joh. 4. 24. so the punishments must have a Spirituall effect , Mat. 18. 18. and cannot be undergone , or worke upon a mans spirit unlesse he will himself , neither may he be willing thereunto , unlesse he apprehend them to be according to Christs Government and Institution . 8. From Exod. 23. 17. and 34. 23 , 24. with Exod. 34 23 , 24. and Deut. 16. 16. Levit. 17. 3. 4. 8 9 which speakes of the Nationall Church of the Jewes appearing at Ierusalem thrice a yeare , you can no fitter apply it to prove a Nationall Church of Christians , than make it possible for all the world if they were Christians ( which in such a sense must be Nationall ) to appeare thrice a year at Ierusalem , or excuse them if they did not appear : and if you grant a Catholicke Church throughout the world which may reach from one end thereof even to the other : I wonder how it can be denyed , that such as joyn in an Independent Church way may not as possibly be accounted and prove true members of the Catholicke : but for the distinct Synagogues and Parochiall Assemblies , as you call them , of the Iews , to which the people living together in a City were alotted and restrained , I finde no ground in Scripture ; but strong evidence for a kinde of Independent Churches amongst the very Jewsd , as you may gather from Deutt . 12. 12. 18. c. 16. 11. 14. c. 26. 11. 12. Judg. 17. 18. Chapters , by such of them as kept Levites to officiate in their families . The Synodall Assembly you point at in the Acts 15. was no formall Synod , neither would you as I conceive be contented to be bound by such an other , to wit , by a particular Church ( that is a Parish Church in your account if you hold any such in those dayes ) of another place , whereof you your selfe are no member : If you say an assembly of brethren at Jerusalem , or any other particular place would now want inspired Apostles to make them Synodall , or their Decrees of binding power , I cannot help you till it please God to send us others ; neither doe I finde it in the power of man , because they have not an Apostolicall spirit to supply the want thereof by numbers , by multiplying or assembling so many more Presbyters or Presbyteries , all men subject to the same passions with our selves , Act. 14. 15. which is such a peece of simonie as we must be driven to grant , that God Almighty hath hertofore infatuated such inventions , or yeeld the Papists therein the upper hand . But where doe we finde that those of Jerusalem sent binding decrees to the Churches of the Gentiles ? I see it not in Act. 15. 22. to 32. c. 16. 14. ● . 21. 25. which you produced for that purpose ; since whatsoever their decrees were , though they were infallibly assisted by the presence of the Holy Ghost , v. 28. the penalty thereof was no more , than , If you doe observe these things you shall doe well , v. 29. In Gods name then , if you will needs have Synods , and equalize them with the Apostles in making of decrees , which I feare mee , may amount unto presumption , let them at least binde no otherwise than the Apostles , than these of Jerusalem , to wit Spiritually ; give them no sting or poison of Civill power , which will subtilly undermine , enervate , and quite eat out the spirituall , other than which , you will ( and may well for this very cause ) acknowledge the Apostles neither had nor exercised : But what are these binding decrees of that Synodall Assembly ? are they any other than a small portion , or Historicall narration of the Acts of the Apostles ? did they then binde the Churches of the Gentiles , or all Christians since , any otherwise than other portions of Scripture doe ? And if you will have Synods and Parliaments to make the like binding decrees at present , doe you not say by consequence , and in effect that they may prescribe us another Gospel , other Scriptures ? which though they were not differing , but alike to what we have received , are we not forbid to adde unto them upon perill of damnation ? Rev. 22. 18 , 19. But for the Churches of England , Ireland , Wales , Scotland , &c. recorded by Historians and Canons , I feare me , if well examined , they will rather be found Church walls , than Church Assemblies , living Temples of the Lord , whereof Christ Jesus is the corner stone , 1 Cor. 3. 16 , 17. Eph. 2. 20 , 21 , 22. such stocks and stones have the lazie , covetous , aspiring , and which is worst of all , persecuting ( lergie-men endeavoured to bring poore Christians to , the laity as they call them , that they might afterwards hew and hammer them into whatsoever else their owne lusts most desired . 9. In my answer to your 3. and 4. Questions , I hope to have given you , if you consider of it , some satisfaction , that even in the Apostles times , the Christians if they had been inspired thereto , or so desired , might have made themselves a Nationall Church , what ever the Civill Magistrate had beene , as well as Papists in England , who alwayes were and still are subject to their Bishop in chiefe , from whom they have appeale to Rome ; or the Jewes themselves , which so long as they were a Church , were still a Nationall Church , though subjected to heathen Princes as touching Civill matters , in captivity and strictest bondage : For suppose England ought to be , and were a Nationall Church of Calvinists , or other kinde of Protestants ; if the Prince thinke , good to alter his owne Religion , or some party of the Subjects , a fourth , fift or so ; does the Kingdome cease to be a Nationall Church ? if it do not , let the Kingdome enjoy their Nationall Church , and particulars , such as will , their Independent way ; but if it do , it is a strong argument that the erecting of Nationall Churches is no Ordinance of God , as being over liable to casualty and subversion , if the Prince thereof only , or every lesser part has a capacity to overthrow it . But whereas you say , that as the Christians multiplyed , so were Church Officers , and their Church Government and Discipline varied , the Church Officers encreased , & new Gospels written , prescribing new necessary rules , canons and directions , &c. and transmitting the same liberty unto posterity of supplying and instituting the like as they themselves should afterwards finde requisite : the phrase , or rather doctrine of new Gospels stumbles me not a little , conceiving we finde it branded with a curse , Gal. 1. 8. 9. 1 Tim. 1. 3. and I feare me , you may as well question whether we have that true Gospel which was once delivered to the Saints , Jude 3. as multiply or coine us new ones , for if there be more then one , or since all Christians are endowed with Christian liberty all alike ; if a Lutheran , Calvinist , Anabaptist or Brownist ; if a Papall Presbyteriall or other Synod ; if Rome , Spaine , France or England may make new Gospels , all other States , Synods and People of what opinion soever may doe the like ; and then what spirit lesse than wonderfull and infallible can assure us which is the true one ? and yet such as will make new Rites and Ordinances ( their very Ceremonies becomming Ordinances by their enjoyning them ) to binde the consciences of their brethren , must necessarily derive their warrant from some new and unknowne Gospel , or have no new ones , their owne confession implying no lesse , in that they hold a necessity of new Rites and Ceremonies , whereof they acknowledge to have no expresse warrant for them in the Scriptures which are common to us : and for the liberty you say Independents use in this respect , they impose it no otherwise upon any , but that every particular man which apprehends it not to be Gods way , may peaceably withdraw himselfe . But for Micah 4. 1. to 5. Zach. 8 22. and Es. 2. 2. 3. And it shall come to passe in the last dayes that the mountaine of the Lords house , shall be established in the top of the mountaines , and shall be exalted above the hills , and all Nations shall flow unto it . And people shall goe and say , come ye and let us goe up to the mountaine of the Lord , to the house of the God of Jacob , and he will teach us of his waies , and will walke in his paths , for out of Zion shall goe forth the law , and the word of the Lord from Jerusalem ; which you bring to prove the Prophets prediction of Nationall conversions , and consequently of Nationall Churches after their dayes ; but you can no more justifie a Nationall Church of Christians from thence , than that the same Nationall Church of Christians shall likewise goe up to the Temple of Jerusalem , from whence by the same Prophesie they are also to receive the Word of God , and not from Parliament , Pope , Synod or Presbytery : nay the same Prophesie goes futher , and sayes , That they shall then breake their swords into mattocks , and their speares into sithes ; Nation shall not rise up against Nation , neither shall they learne to sight any more , v. 4. May then a Presbyterial Spirit carve or mince this Prophesie out unto us by peece-meales which the Spirit of the most High hath joyned ? and if it be to be verified of our times , that Nation shall not lift up sword against Nation , neither shall they learn to fight any more ; must not these sonnes of thunder , these men of Warre , these Church Incendiaries , which doe little besides preaching fire and sword , with incensing of their over credulous disciples to drive out of the Country , out of the World , or persecute even unto death such as only dissent from them in opinion ; must they not I say condemne themselves ? this course may make a People become a Nation of Divels , or sooner cut a whole Nation off , than make them grow into a Nationall Church to serve the Lord in sincerity and truth : But what if whole Nations should be converted ? if Nationall conversions may or ought to prove so many Nationall Churches , suppose English , Scotch , Dutch , French , whereof no one will submit unto the other , though they were all orthodox Protestants , would not they be all independent in respect to one another ? why then may it not be tolerable in the eyes of God , for as many lesser Churches or Congregationall Assemblies in one State or Kingdome to enjoy a like independencie ? is God a respecter of numbers or of Nations ? but if the severall Nations so converted ought to make but one Nationall Church , why may not the proselites of all Countries as well make one Nationall Church , since we find in Zach 14. 16. whilest he prophesieth of a Nationall Church and worship , that every one that is left of all the Nations which came against Jerusalem shall goe up from yeare to yeare to worship ? and which of them shall have the honour of the denomination and christning of it ? wherefore should it be called after one , rather than after any other of them ? I feare me , the Gossips will not agree about the name , especially the Spaniards who have the Catholicke King , and thinke all Nations of the World bound to leave their owne , and learne their fashions , language , and what not : and yet the Jewes will tugge hard for it , both with Rome , the Spaniard , and all others , pretending that all Prophesies and other Scriptures which doe make for a Nationall Church , declare it plainly to be Iewish , Es. 49. c. Mic. 4 1. 5. and the truth is , that under the Law , whoever of the Nations were then converted , were properly said to be of the Iewish Church in whatsoever climate or Country they were resident ; but how an English-man can be a member of severall Nationall Churches at once ( as he may happen in his life time to have lived severall yeares in severall Countries ) or be one yeare a member of one Nationall Church , and another yeare of another , I know not but conceive it to be totally inconsistent , and yet you will make him be a member of the Nationall Church where ever he resides for the present , and that if the Church be now Nationall , whosoever is once a member , can no more cease to be a member ( by leaving one Nationall Church and joyning to another ) than in time of the Jews when there were but two estates , to wit , within or without the Iewish Church . But if severall Nationall Churches may make up one Catholique , why may not so many more Independent Churches doe so too ? And if all beleevers must now make but one Nationall Christian Church , must it not insinute one High Priest , one Pope to be head thereof that it may the better hold parallel with the Jewish ? If well examined 't is not unlikely something equavalent thereunto may be discovered : will not these changelings like Micha's vagabond Priests which remove from one Benefice , Living , and Lecture to another as often as a more plentifull is proffered , thinke it better to officiate to a Tribe and Nation , than to a petty assembly or family , and so betray their flocks ? Judg. 17. 7 , 8 , 9 , 10 , 11 , and 18 , 19 , 20. Is it not to be feared that men cry out for a subordination of Churches or Presbyteries to inlarge their owne jurisdiction ? and will not the same mercuriall spirits at times and opportunities refine the businesse , and discover when a Papall plenipotentia may best conduce to unity , and that with good reason too according to their carnall principles ? for why should not a Monarchicall Government be as lawfull in Church as Commonwealth , if the insinuated argument in your seventh Question be good , it should be necessary so far forth , as many judicious Writers hold a Monarchicall Government to be most exquisite and perfect for every Civill State ? nay why should it not be so ? or how dare the favourers , abetters of a Nationall Christian Church endure any other than a Monarchicall head and government , such a one as God himselfe prescribed unto the Jews , and fully as much ( even both at once or not at all , I meane a Monarchicall head to the Nationall Christian Church ) as he did a Nationall Church unto the Christians ? 10. It will be no more obstinacie , singularity , arrogancie , selfe-ends , nor peremptory schisme for Independents to submit unto a government established by consent of Parliament , and Synod hereafter , than it would have been heretofore , if the said government shall require any thing of them which they cannot yeeld unto without defiling of their consciences : you will , I presume , grant they might doe so in time of Popery or Episcopacie ; and why a Presbytery should have a liberty of forcing men to sinne against their owne faith ; of doing evill , and exercising dominion over the consciences of their brethren , which neither the Pope nor Bishops might , is to me a riddle . But I conceive I may safely bring my appeale home to Mr. Pryns owne conscience , and aske him seriously why he might not have made his tenth whole Querie unto himselfe when he opposed the whole Church and State of England , not having then so many to side with him therein , as through Gods goodnesse the Independents now have hundreds ? Oh! how doe you give offence unto your brethren , and cause to thinke you then stood out upon a wrong foundation , in that you doe not see the Independents have the same , and so much better ? nay doe you not justifie the Archbishop in all his harsh proceedings then against you , whom now you yet prosecute , for what he did then , the very same which you , if you had power , would doe to Independents ? reconcile but your selfe unto your selfe , and i● I mistake not , you will be far nearer composing the distracting controversies you speake of in your Preface , whereof your 12 bloudy Queries , with doctrines and spirits of the same alay are the only causers . But good now , tell me , were they Statesmen , Bishops , a Star-chamber or High-Commission Court , whose government when time was you so withstood ? what if a Presbyteriall Discipline seem as unwarrantable and ungodly unto a thousand Christians who you call Independents , and in the opinion of understanding and pious men may likely be as conscientious and knowing as your selfe ? but what if you a single man or so , were then in the right , though you withstood the setled government of a State or Nationall Church , and a thousand Independents now in an errour for delivering their opinions concerning Presbyteriall government which is but getting into the Throne , not yet established , were in the wrong ? what infallible rule or spirit did you then discover unto the State whereby they might be prevailed upon to thinke you then were in the right , which a thousand Independents may not rather be thought to have now , done the like and more , though yet they were in the wrong ? if then we be all subject to the same passions and infirmities , Rom. 14. 15. let us use instructing and admonishing with meeknesse , bearing one anothers burthen , Gal. 6. 2. 1 Pet. 5. 2. Peter exhorts the Elders to take the oversight of the flocke of God amongst them , not by constrains but willingly : Perhaps some may apprehend the sense of these words constraint and willingly to be doubtfull , to wit , whether of the two be to be understood actively in reference to the Elders , and whether of them passively ; in which respect the better to finde out the Apostles meaning , it may not be amisse to try both wayes , whereby I doubt not but we shall easily make appear which of them doth best agree with the coherence as well of that which does precede , as of that which followes . If the word constraint be to be understood passively in relation to the Elders , then the meaning of the words , as I suppose , can be no otherwise then this : I exhort you Elders to be forward in taking willingly the oversight of Gods flocke , not delaying so long as that the flocke compell you thereunto ; and if it signifie actively , then will it amount to this purpose : I exhort you Elders to take the oversight of the flocke of God so far forth only as they are willing to be subject unto your oversight without constraint : If then we examine which of these two interpretations of the Apostles word will suit best with the context , we shall finde the former not only like a patch of old cloath in a new garment , but if we will make it to bee sense , we must suppose the flocke of God might constraine the Elders to take the oversight , if of themselves they were unwilling , which I suppose you will explode : But that the intention of the Apostle was to exhort the Elders to take the oversight , and rule over the flocke of God so farre forth only as the flocke was willing , is cleare by the following words , v. 3. where he addes , that they should not take the oversight as Lords over Gods heritage , but being ensamples to the flocke ; as if he should say , Though the flocke of God have willingly , and of their owne accord chosen you to have the oversight and rule over them in the Lord , yet thinke not that you have hereby obtained any lordly power or dominion over Gods heritage , but that you might only serve as more eminent ensamples of well-doing unto the flocke : but if they might have taken the oversight by constraint , to wit , whether the flocke would or no ; then must they necessarily in that respect have been as Lords over Gods heritage , which the Apostle expressely prohibits them . If then the Elders , Presbyters and Bishops may not take this oversight of the flocke of God , farther then the flocke doth willingly consent thereto , how will your Parish Churches , much lesse your Nationall endure this Scripture ? how can you longer uphold either of them , or they subsist , so long as you beleeve and yeeld obedience to it ? unlesse you will say the greater part which are willing , will sufficiently constitute a Parochiall or Nationall Church , and this the Independents will not grudge you , much lesse abridge you of , so long as you are contented to expect , according to the Apostles long suffering , Eph. 4. 2 , 3 , 4. 2 Tim. 4. 2. till they can be convinced to joyne with you therein . What thinke you is the reason that the Kings and Parliaments Forces have been kept thus in a ballance destroying one another , whilest it may have been observed for the most part , that when either side was in best condition and height of glorying expecting a totall victory , as I may say , the next encounter proved their overthrow ; but that the design of most voices on both sides , is to get power to persecute the other for cause of conscience ? We may be confident that if both sides had not only notoriously , but even equally offended God in highest measure through a desire of power to persecute their brethren meerly for differing in opinion , God would have put an end unto the common miseries in giving victory to one of them ; but alas ! let it be no offence to say , his infinite Wisdome findes neither of them capable of such mercie whilest they are so mercilesse to one another : is it not too too evident that both the Episcopall and Presbyteriall Clergie contrary to Pauls profession , 2 Cor. 1. 24. aspire at rule and dominion over the faith of others , Gods most conscientious and dearest servants ? are not their Assemblies full of these alarmes ? are not the Pulpit cushions worne out with tragicall actions suitable thereunto ? are not these the comfortable doctrines the disconsolate people are forced to feed upon in these miserable distractions , whilest they kill one another in the field , or so many grow mad at home , and dye of penury and desperation ? and what thinke we made our brethren the Scotch so successeles here in England , whilest the Warres are now beginning to kindle in their owne Country , if it were not that they joyne with this Nation , or rather provoke to establish their so much Idolized Presbyteriall Discipline of persecution ? when yet they themselves thought they had just cause to be highly offended with the same ( their owne ) persecuting spirit in Episcopacie . When the Lord required the Israelites to appeare before him at Jerusalem thrice a yeare , he promised that no man should invade their habitations in their absence , Exod. 34. 23 , 24. which gracious providence of his no doubt continues still protecting all such as are imployed by his command ; but unlesse our brethren of Scotland bethinke themselves in time , and consider that even as the persecuting Bishops of England attempting to impose their government in Scotland gave occasion to begin the Wars in England ; so if the persecuting Presbyters of Scotland continue to advance , and get set up the Scotch government in England , it may likely bring all three Kingdomes to make the seat of War in Scotland : I would be loath to prophesie upon this occasion , but doe much feare , that in how bad condition soever both England and Ireland are at present , if the Wars last but a little longer , Scotland will yet be in farre worse : God of his infinite mercy open the eyes of all three Kingdomes in this their heavy visitation , reconciling Himselfe unto them all , and them to one another for his deare Sonne Christ Jesus sake . 11. The Independent Government will not so certainly let in heresies into their Churches , as the setling of a coercive jurisdiction in or at the Clergies becke would keep truth out from a Nationall Church ; but if heresies doe multiply without , in the world ( in a Nationall Church ) that is no more than was foretold and must follow of necessity , Mat. 24. 24. 1 Cor. 11. 19. this concernes not the Independent Government which permits no Heretickes to be amongst them within their Churches : they make use of instructing , admonishing , reproving and rebuking , with such other Spirituall meanes and armour , as are only proper and sanctified by God Almighty for preventing heresies and schismes ; whereas all other Discipline which uses imprisoning , whipping , stigmatizing , and evill intreating even unto death , a course fitter to be practised towards beasts than men , may make the outward man turne hypocrite , two fold worse the childe of the Divell , Matth. 23. 15. but never prevaile upon the Spirit , which , such proceedings may easily exasperate and keep further off , but will never win unto the truth . Men doe not imbrace errours otherwise than as they account them truths , and therefore 't is no marvell if they prove as pertinacious in defence of the one , as they are constant in defending of the other ; in which respect what ever mens opinions be , they must be dealt withall by the spirit of meeknesse and long suffering , Gal 6. 1. 2 Tim. 4. 2. 5. Tit. 2. 15. 2 Thess. 3. 14. we know not Gods secret times and seasons for bringing men unto the truth ; 't is a dangerous thing to anticipate Gods judgements , even on those which afterwards were to be condemned ; some are not called untill the 11 houre in Gods account ; and our Saviour taught us to aske forgivenesse no otherwise then we forgive our brethren , and no hereticke how grosse soever , has greater need of a mercifull Presbytery , than that Presbytery has of the Father of mercies . 'T is an easie matter to exclaime against Anabaptisticall , Antinomian , Hereticall , Atheisticall opinions , as of the soules mortality , divorce pleasure , &c. but one dram of apposite Scripture , and rectified reason would convince men of their errours , far sooner then the clubs & slaves which were and are still imployed against our Saviour and his Saints when they could not resist the Spirit and wisdome wherewith they spake , Act 6. 10. I can easily beleeve that since this Parliament time of speaking and writing truth , many errours have thereby been published , but even you your selfe by this meanes have not acquired a farther knowledge of some truth which otherwise might still in likelyhood have been witheld , I must either stand amazed at the transcendent perfection of your knowledge , or conceive you have spent more time in writing then in reading . 12. Independencie is not so like a Pharisaicall dangerous spirituall pride , vain-glorious singularity , or selfe-conceitednesse of a mans owne superlative holinesse , as the Papall Episcopall , Presbyteriall , or other such like Spirit , which is not contented to enjoy God and himselfe in peace of conscience ; but what ever giddy whimsie , or phanaticke projects invade & captivate his understanding , is restlesse , and Haman like , Est. 3. 5. 6. pines away untill he have brought his neighbour , the Towne , Country , and all the World to bow to him perforce , to be of his opinion . You your selfe in what you stood out against the Bishops or the State were Independent , and like enough would then in modesty have beene contented barely to have enjoyed your independencie , for what you found your selfe not able to submit unto in conscience ; and now that you thinke you have gained an opportunity , doe you take it to be justice or good doctrine to foment and be a ring-leader unto others towards the obtaining and exercising dominion over the consciences of your brethren ? Oh the impartiality and falshood of a mans owne heart and understanding . At the beginning of this Parliament the whole Kingdome sided with both Houses in the vindication of their Liberties , and so it continued untill such as did overmuch idolize Presbytery , prevailed for a Bill to damne Episcopacie root and branch , that Presbytery might succeed it with its fascibus & fustibus , with its Pentifiealibus & Synodalibus ; nothing to be abated which concerned either wealth or jurisdiction , only an Episcopall tyranny to be exchanged for a Presbyteriall slavery ; which , so soone as the Court Clergie discovered , they quickly plotted a countermine , they quickly prevailed to bring Armes into the Field for asserting the Nationall Church Government and Discipline established by Law ; and thus betweene Episcopacie and Presbytery , between the covetous and aspiring dominering Clergie-men of War on both sides , not only the Grand Designe , the vindication of our just Liberties , through Gods just judgement , is well neare blasted , which was so likely to be compassed by a universall union and concurrence without the least bloodshed , save of some few notorious Delinquents , and in stead thereof by their severall and yet joynt contrivances , like Sampsons Foxes , the depraved Clergie-men of both sides have engaged all three Kingdomes in so violent and execrable a Civill Warre to the destruction and sudden death of so many thousand Christians , Protestants , as the whole Christian World in so short a time had never felt the like . Can Mr. Pryn deny but that the parties now in Armes , at least the Grand Instruments , those principall Engines which set all the wheeles a running till they are growne quite giddy , may notwithstanding their subtle carriage of it , be justly denominated Episcopall and Presbyteriall ? have they not as the Prophet Daniel saith , 11. 39. divided the Kingdomes betwixt them at present , and as Esaiah tells us , 56. 11. doe they not looke to their owne way only , whilest every one has his chiefe aime at the gaine which comes from his quarter ? nay , hath not each of them designed to reduce all three Kingdomes totally to their command and bondage hereafter ? may not the Apostle James his reprehension bee thought purposely directed to them ? From whence come warres and fightings among you ? come they not hence even of our lusts ? James 4 1. aut Caesar , aut nullus , nothing will serve their turnes lesse than absolute conquest of the Kingdome , of the whole man both soule and body ; imprisonment and banishment , fire and sword to all alike , to Independents as well as to Papists , though the Papists till they renounce some certaine tenets , can be true to neither , but the Independents unto either , as well as the Apostles and Primitive Christians were to the Antichristian Roman Emperours . Did Micah , to whom the Word of the Lord came , c. 1. 1. tell the Jews how they hated the good , and loved the evill , that they plucked off the skin and flesh from their bones ; that they did eat the flesh of Gods people , and flay'd their skin from off them , that they brake their bones and chopp'd them in peeces as for the pot , and as flesh within the caldron : they build up Sion with bloud , and Jerusalem with iniquity , the heads thereof judge for reward , the Priests teach for hire , and the Prophets thereof divine for money ; yet will they say is not the Lord amongst us ? Micah 4. 2. 3. 10. 11. and may it not now as truly , if not then Prophetically , be said of too too many on both sides at present , that they seeke to settle uniformity , and build up a Nationall Church in bloud and rapine ? did Micah then tell the Jewes , v. 11. That their Heads did judge for reward , and may it not now be said as truly , that neither widow nor fatherlesse , neither poore nor oppressed can tell whom to flye to for reliefe or comfort ? no Saint to helpe them within hearing ; the Drummes and Trumpets , with imminent necessities , are made excuses to continue the whole Kingdomes in unsufferable miserie , except such as can make friendship by their unrighteous mammon which they have got with fishing in these troubled waters , Luke 16. 9. may it not now be said as justly , that the Priests of both sides , the Episcopall and Presbyteriall Clergie do teach for hire , and prophesie for money ? doth not the same Prophet Micah say truly of them , He that putteth not into their mouthes , they even prepare War against him ? doe they not with the most prostitute Popelings cry out , No penny , no Pater noster ? Is not maintenance , maintenance , the burthen of all their Parlour or Pulpit pastime ? and why should they so sacrilegiously set a price on that which is but supposititious , the phancie of their owne braines , the reall truth whereof God required all true Disciples to give for nothing ? Mat 10 8. Es. 55. 1. 2. or why should people be forced to buy the chaffer of these Clergie-merchants , rather than the wares or labour of a Shoomaker or porter ? would not such dealing be damned for an unjust monopoly , which yet these encroachers practise without a patent , if any but themselves should doe the like ? nay why must we be forced to pay these mercenary Clergie-men for such counterfeit service and ministration which others will discharge better , and that for nothing ? is not this the greatest infringing of the Subjects propriety which the Kingdome suffers ? I say not this to under value the Ministery of the Gospell , or to disswade an ample and abundant maintenance to such as truly labour in Gods Vineyard ; but to exaggerate the heynousnesse of those that do not only set , as they pretend , the inestimable treasure of the Gospell , the unvaluable Word of God to sale as if it were an unholy thing , Heb. 10. 29. but as much as in them lyes , compell all people and Nations by fire and sword to buy trash and trumpery in stead thereof , and that at what price they themselves please : And lastly , as Micah pronounced a curse upon the Israelites for these iniquities of theirs , v. 12. so have we , instead of peace and propriety , nothing remaining besides direfull Wars and barbarous devastations ; and instead of a Nationall Church , through Gods just judgements , we see three Nations weltering in one anothers blood . If then we have thus fallen into these miseries , may we not by retrograding get cut againe ? if Episcopacie and Presbytery have set the State on fire through an ambitious desire of Empire , together with a pestilent spirit of persecuting one another , may not the serving both alike reduce us to quietnesse againe ? they are these pretended Clergy-men that love to be called the great Rabbies and Doctors , that affect the uppermost seats at feasts and meetings , Mat. 23. 6. 7. these thinke the Blessed Spirit departed from all the Saints , to be retreated and confined unto their breasts ; they will allow no body to Prophesie besides themselves , contrary to Pauls testimony , 1 Cor. 14. 31. in which respect the people being for the most part bred up in invincible ignorance , or most erroniously both disciplined and doctrinated , through all which they become plunged into such a desperate and inextricable misery , who may and ought justly to be called unto account for it , but the whole Clergie of the Kingdome ? a charge was laid upon the Prophet Ezekiel 3. 18. to instruct and warne the Jewes of their wicked wayes , and if he failed therein , the punishment was threatned to himselfe ; and since the Clergie in other cases as of separating themselves like a tribe of Levi ▪ usurping tithes , &c. appeale unto the Law ▪ why should not they with their scroules and catalogues of offences be tryed by the Law , as Festus said to Paul when he sent him unto Caesar ? Act. 25. 12. Consider a little , I intreat you , the case of one upon the high way going quietly and soberly about his businesse ; if another should quarrell with him and say he goes the wrong way , he understands not his owne businesse , and so compell him with threats and violence to goe and doe as he would have him ; would not every traveller that beheld it , take this other to be impertinent , proud , presumptuous and injurious ? and yet thus doth the world treat the despised Independents , the meekest of all Christians , which our Saviour sent into the world like sheep in the middest of wolves , Mat. 10. 6. And as Paul then thought he ought to doe many things contrary to the Name of Jesus of Nazareth , Act. 26. 9. Ioh. 16. 2. So most men thinke they doe God good service in reviling , mocking , and persecuting the Independents by all manner of wayes , and for no other cause but that they are more scrupulous than most men seem ordinarily , in desiring to keep a good conscience both towards God and man . And whereas you say that Independency casts off the strongest bonds of brotherly love and care , &c. I beseech you consider a little better of their wayes ; Is it not Pauls golden rule and theirs , to give no offence neither to the Jew , nor to the Gentiles , nor to the Church of God , 1 Cor. 10. 32. to walke in wisdome towards them that are without ? Col. 4. 5. Is it not a speciall and peculiar drift of theirs to winne even such as are without the word by their lowly and pious conversation , 1 Pet. 3. 1. Nay , doe they not treat farre more humanely and Christianly all such with whom , by reason of their unbeleefe or errours they can have no Church fellowship , than Presbyterian or any coercive Church government does those whom they would compell by persecution to joyne with them in Church society ? if they put to death the bodies of their friends , and consequently damne their soule , for they cause them to dye as obstinate persons as heretickes ; what exquisite and new invented torments conjured from below the pit of hell have such in store to treat their enemies withall ? or how doe they follow Pauls injunction , who ordered the incestuous person to be proceeded against in such a manner only , as though the flesh were mortified or destroyed , yet the spirit might be saved in the day of our Lord Iesus , 1 Cor. 5. 5. I have purposely insisted only upon the most materiall passages of your Questions , fearing I should have proved over tedious if I had done otherwise ; however for a further dilucidation and strengthning of what I have already said , give me leave to adde a few lines more . If a Pope , State , or Synod may impose Articles of Faith , or forms of Worship , prescribe men how they shall understand the Scriptures , stint them to discourse on certaine portions only , and how far forth from hence will follow these severall grosse absurdities : 1. That it is superfluous for common people to have or read the Bible , because they may not be knowne to beleeve any part thereof farther than they are dispenced withall , and that may be imparted to them in such respective Treatises approved of by the Pope , State , or Synod . 2. That it is needlesse to try the Spirits , because according to such constitutions , they may neither flye from them though they discover them to be erronious , nor imbrace them if they be of God ; but must implicitly conforme to whatsoever is required of them . 3. That it were no blessing for God to have given unto any man a more discerning spirit than ordinarily , because though never so transcendently full of the Holy Ghost , he must notwithstanding quench , renounce it , and submit unto their Magisteriall decrees whether they be true or false . 4. If a Pope , State or Synod will expect Spirituall obedience to their Decrees , they must assume to them the Spirit of infallibility , something above the common sphere of mankinde , otherwise they take too much upon them , and their brethren will be apt to examine , question and judge them too when they see cause ; and from the opinion of their infallibility will follow , that it should be needlesse for the Pope to take counsell of his Cardinalls ; the Statesmen to receive information from the Subjects whom they represent , and from whom they receive their authority in trust only ; Synods of any others , or for they themselves to study the points before hand or as private men ; but Peters Chaire , the State-house or Convocation-house would ipso facto inspire , and translate them with Saul amongst the Prophets what ever their condition had been before . 5. It would follow that whosoever take upon them this infallibility of deciding controversies , should never faile therein if their Civill power be strong enough to backe them in it ; because both Popes , States and Synods doe alike lay claime , at least require the same obedience to whatsoever they decree , in defiance of one another , defending themselves and doctrines more by Civill power than either right or reason , it being the Sword , not the Scriptures or reason , which decides the controversie between carnall and persecuting people : And lastly , if fining , imprisoning , or any degree of persecuting , or using of coercive meanes against such as differ from them in opinion were lawfull in the true Church or people of God ; the Papists or any other Heretickes , because they take themselves to be the true Church , were bound to use the same even against the Saints of God because they differ from them ; neither should it be any aggravation unto the Jewes at the day of judgement for crucifying of our Saviour , and shedding so much innocent bloud of Saints , which yet we finde to fall upon them heavily , Matth. 23. 35. if persecution for cause of Conscience , were lawfull in any people ; since in such case both Jewes , Papists and Protestants of any sort which persecute might say ; The true Church had leave to persecute , we held our selves to be the true Church , and thought we had done God service in killing such as differed from us , Joh. 16. 2. the putting of the Saints to death is but a consequence which necessarily followes the doctrine of persecution for cause of Conscience , though never so erronious . I will not deny but Independents ought to take advice and be directed by the wisdome , learning and piety of others who are better gifted than themselves , neither may they doe any thing rashly contrary thereunto , but rather suspend a while , still desiring farther light and information : yet when it comes unto an issue , and that we must necessarily declare our selves ; we may not by any composition , or for any respect whatsoever be finally overswayed by the wisdome , learning , and piety of others never so eminently gifted , nor be prevailed upon to doe any thing against our owne consciences and understanding . Eight QVERIES . VVHether have not Parliaments and Synods of England in times past established Popery ? And whether may they not possibly do so again hereafter ? Whether in case a Parliament and Synod should set up Popery , may they therein be disobeyed by the people ? If they may be disobeyed in one particular , whether may they not upon the like grounds be disobeyed in another ? whether the people be not judge of the grounds for denying obedience to Parliament and Synod in such a case ? Whether the pretence of giving a Parliament and Synod power to establish Religion , and yet reserve in our owne hands a Prerogative of yeelding or denying obedience thereunto , as we our selves thinke good , be not an absolute contradiction ? and lastly , Whether they that attribute such a power to Parliaments and Synods as they themselves will question and disobey , when they thinke good doe not in effect weaken and quite enervate the power of Parliaments , or else condemn themselves in censuring the Independents for witholding of obedience from Parliament and Synod in such things wherein they never gave , or meant them to have power ? If the whole Kingdome may deny obedience unto Popish Acts and Canons , or upon any other the like just occasion , and they themselves be judge whether the occasion be just or no ; whether may not Independents , a part of the Kingdome only doe the like in all respects ? or whether ought they because a lesser part of the Kingdome , to yeeld obedience to Popish Acts and Canons , because a major part approve of and agree with a Parliament and Synod in establishing them ? Whether would it not be an ungodly course for any people to hazard any thing at the disposall of others , or to be carried by most voices , which may possibly , if not more then probably he decided in such a mannee as the yeelding obedience thereunto would be burthensome to their consciences , if not absolutely sinfull ? Whether were it not an ungodly course for the whole Commons of a Kingdoms , so farre differing in Religion as that they professe before hand that they dare not yeeld to one another upon perill of damnation , to make choice of a Parliament and Synod , with entring into Vow and Covenant to become afterwards all of that Religion whatsoever the Parliament and Synod should agree on ? whether it be not absurd for men to say they will be of such a Religion as shall be setled , before they se● evidence to convince them ? and whether it be in the power of man to be really of what Religion he will , untill he see reason and demonstration for it ? If a representative State or Magistrate may make Lawes for setting up a Religion , or establishing what Church government they please ; whether have not the people the same power originally in themselves , to assume againe , and put it in execution when they please ? and whether were this otherwise than to attribute unto a mixt multitude , to the World , if not absolutely as it is distinguished from the Saints in Scripture , Joh. 15. 18. 19. and 17. 6. 9. 11. 14. at least by most voices , to make choice of a Religion , Laws and Discipline , wherewith the Saints , houshold and Church of God must necessarily be governed ? Suppose a Lutheran and Calvinist , or any others differing in opinion ; Whether may they out of hypocrisie or implicitly submit and be comformable to one anothers discipline and doctrine whereof they doubt , before they be convinced ? Whether have either of them an infallible way to convince the other , and bring them over to be sincerely of their opinion before their understandings be satisfied ? if they have , why doe they not put it in execution ? if they have not , why should they be offended with one another if they continue differing ? Whether opposing Gods people or their wayes be not a fighting against God ? whether it be not extreamest rashnesse , if not absolute madnesse and presumption to attempt any thing which may possibly prove a fighting against God ? and whether any man in these dayes can have a fuller assurance in his owne conscience , or give better evidence unto others that he doth not oppose the people of God whilest he opposes such as differ from him in opinion , than Paul whilest he persecuted the Church , Phil. 3. 6. thought he ought to doe many things contrary to the Name of Jesus of Nazareth , Act. 26. 9 ? Postscript . COuld the foregoing Answer have found as free a passage at the Presse as your Questions did , it might have presented it selfe to you a month ago ; & though in the interim I have had the sight of a second dozen of Interrogatories , I may safely professe the reading of them did not administer unto me any other matter of edifying , than to finde and bemoane the want of those sober minded , and peaceably disposed men , &c. you spake of in your Preface to the former dozen , which might sadly ponder and seriously debate them : however since they are presented as a second course , though I confesse my stomack was overcome at very first , yet that you may see I am not easily prevailed upon to passe by any thing of Mr. Pryns without perusall , please to be contented that I observe your 2 Intergatory is , Whether Independents doe not extraordinarily ecclipse , impeach , if not absolutely deny and subvert the lawfull power of Civill Magistrates , all former Parliaments , and this present too in all matters of Church Government , and Ecclesiasticall affairs , &c. But from what is thereby insinuated A. S. doth freely cleer the Independents in his Observat. and Annotat. upon the Apologeticall narration , where he saies , That the Civill Magistrate arrogates not to himselfe ( not so much as ) any directive power in matters of Religion . p. 5. The Civill Magistrate arrogates no Spiretuall authority to himselfe . p. 48. The Parliament indeed is the supreame Judicatory , severe Tribunall , the most sacred refuge , &c. in Civill causes , but it pretends no directive power in matters of Religion , by teaching or preaching , or judging of controversies of Religion ; nor any executive power that is intrinsecall to the Church , as in the vocation , deposition , and suspension of Ministers , &c. ( which I conceive the Committee for Religion will not like of ) which are meerly , spirituall . p. 6. If your meaning be that the Parliament should judge between the Independents and Presbyterians , you goe against the Parliaments intention : ibid. and lastly , For intrinsecall spirituall power , it is not in your power to grant the Civill Magistrate any at all ; neither can you give him more spirituall obedience than Scripture permitteth you , or give him a part of the spirituall power which you have received of God , It is only in God who can give power therein to any man we dare not be so bold . p. 28. Now if this doctrine be Presbyterian , and Presbyterian good , and that deny unto , nay make the Civill Magistrate disclaime all authority in matters of Religion ; with what justice are Independents censured as subverters of the Civill powers for saying but the same ? If it be objected , that A. S. seems to be of another opinion in other passages ; let but the objecters reconcile him to himselfe , and the great controversie between Independents and Presbyterians will be well neere composed : But that you may see the Independents assume no greater liberty of dissenting from their brethren in matters of opinion than is warrantable by the Presbyterian rule : See likewise what A. S. sayes p. 22. to wit ; It is safe even for a few men to dissent from all the World if they have very strong reason for their dissent . p. 28. Particular congregations are not subject unto the judgement of Senates or Assemblies , but according to the word of God : and lastly , It is holden for a certaine and undoubted maxime amongst all Procestants , that the Church has no absolute power in her judgements , &c. You your selfe cannot say lesse , unlesse you make an Idoll of them ; yet if you will but grant them thus much , they are totally and sincerely the Civill Magistrates , and yours in all the rest . In your third Intergatory , you insinuate That the Independents conceive a right and liberty of gathering to themselves such as are Parishioners of 20 other godly Ministers by the established laws and customes , which you say our solemns Vow and Covenant obligeth us to maintaine : Good Sir , tell me , Are they the Episcopall Laws of England , the Presbyteriall Laws of Scotland , or the popish Laws of Ireland which you call established Laws ? for the whole Kingdome of Ireland both representative and represented , will now no doubt he able to declare by Club-law wherein your best argument and strength consists , that the Popish are now the established Laws of Ireland ; which of them is it your expect us to be engaged to by out solemne Vow and Covenant ? ( for doubtlesse there are many who thinke the Covenant obliges us unto all three alike in their respective senses , for no few both Popish , Episcopall , Presbyteriall and Independent men have taken it in no other : ) The Popish I conceive you will renounce , though by your owne manner of arguing you cannot even at present get cleare thereof as touching Ireland nor England when ere we have a Popish Parliament againe : As touching Episcopacy , I presume you understand of a Bill prepared for its extirpation ; and why may not Presbytery be kept out as lawfully if the State and Nation shall thinke fitting according to your second-considerable Question ? wherein since you doe in effect gratifie a Parliament and Presbyteriall Synod with a power of setting up a Nationall Church Government and Religion : and in your fourth Interrogatory you tell us , That Kings and Parliaments have the selfe same jurisdiction in and over all Ecclesiasticall matters which are not positively of divine institution and injunction , as in and over temporall ; will it not follow by the same argument , that a Popish or Episcopall King and Parliament may doe , or have the same in England and in Ireland ? But have you not in these two lines said in effect , That men must conforme to Presbyteriall , Episcopall , or Popish rites and government to all alike , if King and Parliament be such , whilest they proclaime them to be according to the Word of God ? Nay , may not this present Assembly , whom you court with most orthodox , pious , conscientious learned Ministers , especially selected , 2 Interg . taking up your owne words , call this a cursed project , or new kinde of Gunpowder , 2 Interg ▪ whereby you have left them nothing to debate or give consent to , but what the King and Parliament might doe without them ? for where finde : we warrant for assembling of a Synod to debate or decree any thing which was before positively divine institution and injunction ? and for all the rest , have you not granted it to King and Parliament ? Surely you have no way to make the covetous amongst the Clergie amends for this escape of yours , unlesse you vindicate their tithes ; this , and this only may yet procure your pardon & indulgency ; you drive it forward with a gentle blow both in the beginning and end of your 3 Interg . concerning which , having given them as briefe a touch in my Answer to your 12 Question , I referre you to what else is said in this behalfe more largely in the Bloody Tenet , ( not so bloody a tractate as your dozens of Questions and Interrogatoryes ) Compassionate Samaritan , ( fitter to deal with your immedicable vni●u● ) and John the Baptist , ( who cried , Prepare the way of the Lord , Mat ▪ 3. 3. whereas your Questions & Interrogatories prepare the wayes of men only , crying , Room , room for Proclamations & Decrees which require the consciences of Gods Saints to be subjected thereunto , as if they had authority to say , It seemeth good to the Holy Ghost and them it should be so ▪ Act. 15 ▪ 28. ) But if Episcopacie be guilty and condemned both root and branch , must not Presbytery have it Mittimus and packe away therewith ? where are the branches of Episcopacie to be found unlesse amongst the Presbyters ? how can Episcopacie be Antichristian , and the Presbyters who have no other Ministery , require the same Jewish tithes , and though formerly , but subordinately , doe now joyntly execute the same dominion over the consciences of their brethren ? But if you meane that we are bound by the League and Covenant to maintain the established Laws and customes of the respective Kingdomes , and bring them to such a uniformity ( with all meanes sanctified for such a purpose can lead them to ) according to the word of God ; you say well , if our Brethren of Scotland meane the like : But will they be contented that an Act of our present Parliament prepared to cut off English Episcopacie shall doe the like good justice upon the Scotch Presbytery if they conceive it requisit ? Nay , will they give us leave to examine , refine , purge and punish their Presbytery for such misdemeanours , such trampling underfoot of Christian Liberty , such enslaving the consciences of Gods people by humane Acts and Ordinances , with divers others , all which are thought fitting to be censured in Episcopacie ? To conclude then , we finde it prophesied of our Saviour before his birth , That he should neither strive , ●or cry , nor make a no●●● the streets , he should not breake a bru●sed reed ▪ nor quench the smoaking flax , Mat. 1. ●●9 ▪ 20. The ditty which the quire of heavenly Host sang at his nativity was , Glory be to God in the highest , on earth peace , good will towards men , Luke 2. 13. 14. according whereunto his owne actions were full of peace even toward those that would not receive him , as when they of Samaria refused to make ready for him , Luke 9. 52. to 56. and the Garga●e●es who preferring their hogs before him , desired him to depart their Country , Mat. 8. ●4 . with divers others : His Commission to his Apostles was that they should have peace one with another , Mark . 9. 50. That they should proclaim peace unto whatsoever place or house they came , Mat. 10. 14. Mark . 6. 11. Luke 10 5. and at His departure He left his peace with them as a Legacie , Joh. 14. 27. which they continually improved , baptising and peaceably edifying all such as gladly received & heard them , Acts 2. 41. Rom. 14. 17. 18. and quietly departing from such as did refuse them and their Gospell , Acts 13. 46. and 18. 6. 7. and 19. 9. But whosoever will reflect upon the Gospell and Government , your Questions and Interrogatories point at they will quickly discover how point blanke quarrelling and fighting they are with that which our Saviour and his Apostles taught , which causes me so much more seriously to apprehend and bewaile the want of those sober minded and peaceable disposed men you spoke of , to whom how few soever , I recommend you , and your immedicable 〈◊〉 〈◊〉 and satisfaction to your second thoughts untill I may perceive the foregoing 〈◊〉 unto your 〈◊〉 has been accepted or refuted ; Farewell . FINIS ▪ 
A70870	----	A new discovery of the prelates tyranny in their late prosecutions of Mr. William Pryn, an eminent Lawyer, Dr. Iohn Bastwick, a learned physitian and Mr. Henry Burton, a reverent divine wherein the separate and joynt proceedings against them in the high commission and Star Chamber their petitions, speeches, cariages at the hearing and execution of their last sentences Prynne, William, 1600-1669. This text is an enriched version of the TCP digital transcription A70870 of text R13582 in the English Short Title Catalog (Wing P4018). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 81 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A70870 Wing P4018 ESTC R13582 12717577 ocm 12717577 66246 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70870) Transcribed from: (Early English Books Online ; image set 66246) Images scanned from microfilm: (Early English books, 1641-1700 ; 254:E162, no 1 or 254:E162, no 2) A new discovery of the prelates tyranny in their late prosecutions of Mr. William Pryn, an eminent Lawyer, Dr. Iohn Bastwick, a learned physitian and Mr. Henry Burton, a reverent divine wherein the separate and joynt proceedings against them in the high commission and Star Chamber their petitions, speeches, cariages at the hearing and execution of their last sentences Prynne, William, 1600-1669. Bastwick, John, 1593-1654. Burton, Henry, 1578-1648. England and Wales. Parliament. House of Commons. [2], 48, 226 p. for M.S., Printed at London : 1641. A briefe relation of certaine speciall and most materiall passages and speeches in the Starre-chamber occasioned and delivered the 4th of June 1637. Reel 254:E.162, no. 2. Dr. Bastwick's answer : 254:E.162, no. 2 p. 17. Mr. Burton's answer : 254:E.162, no. 2 p. 25. Errata listed at end of 254:E.162, no. 2 p. 227. Reproduction of original in Thomason Collection, British Library. eng Bastwick, John, 1593-1654. Burton, Henry, 1578-1648. Prynne, William, 1600-1669. -- Summary collection of the principal fundamental rights, liberties, proprieties of all English freemen. Great Britain -- History -- Charles I, 1625-1649. A70870 R13582 (Wing P4018). civilwar no A new discovery of the prelates tyranny, in their late prosecutions of Mr. William Pryn, an eminent lawyer; Dr. Iohn Bastwick, a learned phy Prynne, William 1641 14001 69 0 0 0 0 0 49 D The rate of 49 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Emma (Leeson) Huber Sampled and proofread 2004-07 Emma (Leeson) Huber Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A NEW DISCOVERY OF THE PRELATES TYRANNY , In their late prosecutions of Mr. William Pryn , an eminent Lawyer ; Dr. Iohn Bastwick , a learned Physitian ; and Mr. Henry Burton , a reverent Divine . Wherein the separate , and joynt proceedings against them in the High-Commission , and Star Chamber ; their Petitions , Speeches , Cariages , at the hearing , and Execution of their last sentence , and the Orders , Letters for , and manner of their removes to , and close imprisonments in the Castles of Lanceston , Lancaster , Carnarvan , and Isles of Sylly , Garnsey and Jersy ; The proceeddings against the Chestermen , and others before the Lords and High Commissioners at Yorke for visiting Mr. Pryane ; The Bishop of Chesters order , for Ministers to preach against M. Prynne , and the Yorke Commissioners decree to deface , and burne his pictures at Chester high-Crosse . The House of Commons Order for , and manner of their returnes from Exile ; their petitions to the Parliament ; the Votes of the Commons house upon the report of their Cases , declaring the proceedings and censures against them illegall , groundlesse , and against the Subjects liberty , with M. Prynnes Argument , proving all the parts of his censures , with the proceedings against him , and his Chester friends at York , to be against Law ; are truly related ; for the benefit of the present age , and of posterity . Seneca , Medea . Qui aliquid statuerit parte inaudita altera ; licet rectè statuerit , haud aequus est Iudex . PSAL 94 20 , 21 , 22 , 23. Shall the throne of iniquity have fellowship with thee , which frameth mischiefe by a Law ? They gather themselves together against the soule of the Righteous , and condemne the Innocent blood : But the Lord is my defence , and my God is the Rock of my Refuge ; And he shall bring upon them their owne Iniquity ▪ and shall cut them off in their owne wickednesse ; yea , the Lord our God shall cut them off . Printed at London for M. S. 1641. To the Courteous Reader . KInde Reader , I here present thee with a late tragicall History , or new Discovery of the Prelates tyranny , in their unjust Prosecutions , and bloody Persecutions of three eminent persons of the three most noble Professions in the Kingdom , Divinity , Law , Physick ; all suffering together on the Pillory ( much honoured by them , and they by it ) & losing all their Eares at once , to make themselves heare better , and the Prelates * worse . Such a spectacle both to men , and Angels , no age ever saw before ; and posterity is never like to behold hereafter . To heare of Lord Bishops metamorphosed into * ravenous Wolves , is no Noveltie ; they have been thus in every age , and will be so , whiles they have continuance : But to see them mounted to such an Altitude Altitude of Authoritie , and Tyranny , as to crucify Divinity , Law , Physick on the Pillorie together , and to make Judges , Peeres , and Courts of Justice , if not Soveraignitie it selfe , the * executioners of their Malice , cruelty , and private revenge , by such extravagant and untroden courses as were unknown to our Ancestors , is such a prodigious Innovation , as neither Affrica nor England ever beheld the like ; and never had beene brought forth into the World , had not a venomous Archprelate proved a Father to engender , a Mother to foster , a Midwife to produce and bring it to its birth . But alas poore silly Politician ! whiles he sought these innocents ruine by those unwarrantable practises , he laid but the foundation of his own overthrow ; in the * snare that he layd for them , is his own foote taken , into the pit that he digged for them , he is fallen himselfe ; his snares are broken , they are escaped , and he now lies intangled in them ; he is * cast down and fallen , but they are risen & stand upright ; his mischiefe now returnes on his owne head , and his violent dealing comes downe upon his own pate ; evill now hunts this man of violence to overthrow him , and the mischiefe of his owne lips doth cover him . * As hee hath done , so God hath requited him . * Whiles he made hast to shed their blood , he did butlie in waite for his own ; And he * that did violence to the blood of these persons , now fleeth to the pit , ( as God hath threatned ) let no man stay him ; but let all stand admiring Gods Iustice upon him , and his admirable providence , and mercie in preserving , delivering , and * acquitting them from his unjust censures , and that in the highest Court of Iustice , without one negative voyce . The manifestation of this remarkable Iustice , Mercy and Providence of our great God , ( * glorious in holinesse , fearefull in prayses , working wonders ; not onely of old , but at this present , even in all our Eyes , * doing great things for these Patients , for the whole Land , whereof we rejoyce ) was the chiefe end of publishing this Discovery , whereby to daunt all gracelesse Persecutors , and cheare the soules of all sincere professors . If thou reape Benefit or Comfort from it , let God enjoy thy prayses , the Compiler hereof thy prayers . Farewell , and profit by what thou readest . A New Discovery of the Prelates tyranny , in their late prosecutions of Doctor Bastwick , Mr. Burton , and Master Prynne . THE now Arch-bishop of Canterbury , with some other Prelates of the Arminian combination , maligning Master Prynne , & Master Burton , for some bookes they had written against the Arminians and D. Cosens his private Devotions ; about 12. yeares since , getting the raines of Ecclesiasticall authority into their owne commands , prosecuted them severall times and tearmes in the High Commission , for those their profitable , and innoxious bookes : whence being delivered by prohibitions , granted them out of the Kings temporall Courts at Westminster ; these Prelates grew more * inraged against them , watching every opportunity , and laying hold on any occasion to worke their ruine . Master Prynne not long after , about Christide 1632 , published a booke against common Enterludes , intituled , Histrio-Mastix , licensed for the presse by one Master Buckner , house-hould Chaplin to the then Arch-bishop of Canterbury , Abbot ; and published with his approbation , after serious perusall thereof , both in the written , and printed copy . It came to passe , that some six weekes after the publication of this booke , the Queenes Majesty acted a part in A pastorall at Somerset-house ; and there being some passages in this booke against Women-actors , among the ancient Romans , Grecians , and Spaniards , quoted out of Fathers and forraigne authors ; and this reference to them in the Table of the booke , Women-actors notorious whores , relating to those Women-actors only whom these authors thus branded ; Canterbury & the prelates by their instruments , the next day after this pastorall acted , carrying Master Prynnes booke to his Majesty , * shewed him some of those passages , especially that in the Table , and misinformed his Highness● and the Queene , that Master Prynne had purposly written this booke against the Queene , & her pastorall ; whereas it was licensed , and most of those passages printed neere two yeeres before ; and the whole booke finished at the presse at least three moneths , and published six weekes before the personating of this pastorall : But this misinformation onely exasperating the King and Queene against Master Prynne for the present , and not taking effect to worke his restraint , their Majesties being truly informed by others , that this booke was written ▪ and printed long before this pastorall was thought of ; the now Archbishop thereupon caused Doctor Heylin ( whom Master Prynne had refuted in * that booke by the by ▪ in a point concerning Saint George . ) to collect such passages out of the booke , and digest them into severall heads , as might draw Master Prynne into Question for supposed scandals therein of the King , Queene , State and Government of the Realme ▪ Hereupon the Doctor drawes up such Collections , digested into seven heads , with his owne malicious Inferences upon them , not warranted by Master Prynnes Text , and delivers them in writing to Secretary Co●ke , and the Arch-bishop . The prelate thus furnished by his minion , takes Mr. Pryns booke , and these collections , and repaireth with them , on the second Lords-Daymorning in Candlemas Tearme 1632 , to Lincolns Inne , to Master Noy then Kings Attourney generall ; and keeping him on that sacred day both from the Chappell and Sacrament , ( which he then purposed to receive ) shewed him the said book and collections of some passages out of it , which he said , his councell informed him to be dangerous : & charged him on that duty he owed to his Master , the King , to prosecute Master Prynne for the same . Master Noy before this , had twice read over the said booke very seriously , and protested , that he saw nothing in it that was scandalous or censurable in Star-Chamber , or any other Court of Iudicature ; and had thereupon commanded one of the books ( which Master Prynne delivered him ) to be put into Lincolns Inne library for the use of the house ; in so much that he was so discontented at this command of the Arch-prelate , that he wished he had beene twenty miles out of towne that morning . But being commanded hee must obey ; and within few dayes after , Master Prynne , by this prelates instigation , was sent for before the Lords to the inner Star-Chamber , and by them sent prisoner , with 4. of the Kings Guard to the Tower of London , on Feb. the first 1632 , with this warrant , to which this prelates hand among others , was subscribed . AFter our hearty commendations ; whereas there is cause to restraine William Prynne Esquire ▪ and to commit him to your custody , these are therefore to will and require you to receive into your charge the person of the said William Prynne , and to keepe him safe prisoner in the Tower , without giving free accesse to him , untill you shall receive further Order : for which this shall be your warrant . From the Star-Chamber the first of Feb. 1632. Thomas Coventry . Archbishop of Yorke . H. Manchestour . Dorset . Faukland . Guil. Lond. now Canter . Edward Nuburgh . Iohn Cooke . Tho. Germine . Francis Windebanke . To our loving friend , Sir William Balfore , Knight Lieutenant of his Majesties Tower of London . BY force of this generall warrant , against Law , wherein no cause of co●●itment is specified , Master Prynne was kept pri●●●●r in the Tower , without bayle or maineprise , notwithstanding his oft petitions for release absolute , or upon bayle , till Master Noy , ( sending for the said Heylins collections , ) exhibited an Information against him in the Star-Chamber for his said licensed booke the 21 of Inne following , and prosecuted it so , that not permitting Master Prynne to be bayled , not yet so much as to repaire to his Counsell , with his keeper ; on the 17 of Feb. 1633. he procured this heavy sentence against him in that Court : That Master Prynne should be committed to prison during life , pay a fine of 5000 pounds to the King , be expelled Lincolns Inne ▪ disbarred ▪ and disabled ever to exercise the profession of a Barrester ; degraded by the University of Oxford , of his degree there tak●● ; and that done ●e set in the Pillory at Westminster , with a paper on his head declaring the nature of his offence , and have one of his Eares there cut off , and at another time be set in the pillory in Cheap-side , with a paper as aforesaid ; and there have his other Eare cut off ; and that a fire shall be made before the said pillory , and the hang-man being there ready for that purpose , shall publikely in disgracefull manner , cast all the said bookes which could be produced , ( to gather up which , Messengers with speciall warrants , were sent to bookesellers into divers Counties ) into the fire to be burnt , as unfit to be seene by any hereafter ; no particular passages of the said booke , on which their unparallelled sentence was grounded , being so much as mentioned in the Information , replication , or decree as by Law they should , and doubtlesse would have beene , had they beene really effensive , demeriting such a Censure . But the innocency of these misconstrued and perverted passages ( being for the most part the words of other approved authors , ) was the cause of their concealement and not recording : and though many of the Lords never dreamed of any execution of this hard judgement , and the Queene ( whom it most concerned ) earnestly interceded to his Majesty to remit its execution ; yet such was the prelates power and malice , that on the seventh , and tenth of May following , ( even in cold blood ) it was fully executed with great rigour . Whiles Master Prynnes wounds were yet fresh and bleeding , within three dayes after his execution , this Arch-prelate of Canterbury , to adde more waight to his affliction , against all Law and equity , when there was no suite pending against Master Prynne in the High Commission , & his fine in Star-chamber un●streated , granted this warrant out of the High Commission for the seisure of the books of his study , ( conveyed to his Taylors house in Holborne ) of which his spies had given him Intelligence . VPon speciall consideration , These are to will and require you in his Majesties name , by vertue of his Highnesse Commission for causes Ecclesiasticall under the great Seale of England , to us and others directed , that forthwith upon the receite hereof , you ( taking a Constable and such other assistance with you which you shall thinke meete ) enter into the house of Thomas Edwards dwelling in Holborne , and therein and in every severall roome or place thereof , or in any other house or place , as well in places exempt , as not exempt , and that thereupon you doe make diligent search for all Pamphlets , books and writings , either in hampers or otherwise , belonging to Master Prynne , and all such so found to seize and apprehend , and attach , or cause to be seized , apprehended and attached , and that thereupon you detaine them under safe custody , and bring a true Inventory of them forthwith before us or others our colleagues . His Majesties Commissioners in that behalfe appointed , that thereupon they may be disposed of according to the * Law , and as shall be thought meete , and agreeable to Iustice ▪ willing and requiring in his Majesties name , by authority aforsaid , al Iustices of peace , Majors , Sherifes , Constables , Bayliffes , and all other his Majesties officers , and loving subjects to be ayding and assisting unto you , in and about the execution hereof , as they tender his Majesties service , and will answer the contrary at their perill . Given at London , this thirteenth day of May , 1634. Will. Canter . Na. Brent . Jo. Lambe . Utro . Gwynne . Arth. Ducke . Ro. Aylett . Tho. Mottershed deputatus Geo. Paule mi. Regstrar , Regij . To Humphry Crosse one of the sworne messengers of his Majesties Chamber , and also to William ●la●sted his deputy , and to either of them . BY vertue of this warrant one cartlode of Master Prynnes bookes were there seised , and carried away by Crosse ; of which Master Prynne complaining , the Archbishop in the open Court in Star-Chamber denyed the granting of this warrant , though yet extant under his hand , and promised present restitution of the bookes ; and yet gave under hand order for detaining them till they were extended , and sold for Master Prynnes fine in Star-Chamber ; such saith and truth is there in Prelates words and actions . Master Prynne remained sundry yeares a prisoner in the Tower by force of the former censure : during his imprisonment 〈◊〉 , the prelates brought Doctor Bastwicke into their High Commission Inquisition , for his Elenchus papismi , and Flagellum Episcoporum Latialium : and there ▪ without any just ground or cause at all , passed a heavy and unjust censure upon him ; by vertue whereof hee remained close prisoner two yeares in the Gate-house , the limbus pat●●m of our ghostly fathers ; where he writ a latine booke sti●ed , Apologeticus ad praesules : Anglicanos , dedicated to the Lords of Councell , declaring the injustice of the proceedings and censure against him in the High Commission , which was printed , and a letany in English . Not long after Master Burton upon the fifth of November , 1636. preached two Sermons in his owne parish-Church in Friday-streete in London upon Prov. 24. 21. 22. My sonne feare thou the Lord , and the King , and meddle not with those that are given to change , &c. wherein hee laid open the Innovations in doctrine , worship and ceremonies , which had lately crept into our Church , and wished the people to beware of them , The Archbishop hearing of it , causeth Articles to be drawne up against him in the High Commission , and summoned him to answer them , out of tearme , before Doctor Ducke , at Cheswick ; where he appearing , instead of answering , appealed to the King , which appeale was formally entred by the Register : yet notwithstanding , within 15. dayes after , they summoned him to appeare before a private Commission at Doctors Commons , by direction from the Arch-bishop , and there suspended him , both from his office and benefice , and granted out attachments to apprehend him : he hereupon keepes his house , prints his Sermons , with an Apologie , to justifie his appeale ; which hee dedicated to the King , with Epistles to the Lords of the Counsell , to whom his wife presenting some of those printed Sermons , by his direction , was committed by the Lords for her paines . The High Commission pursevants not daring to breake open Master Burtons doores to apprehend him , the Archbishop , and Bishop of London made a warrant to one Dendy a serjeant at armes , to apprehend him , of which this is a true Coppy . THese shall be to will and require you to make your immediate repaire to any place where you shall understand of the present being of Henry Burton Clarks , and having found him , to take him into your custody , and to bring him forthwith and in your company ( all delayes and excuses set a part ) before us , to answer to such matters as shall be objected against him . And you are further by vertue hereof to require and charge all Majors , Sheriffes , Iustices of peace , Bayliffs , Constables , Headborughs , and all other his Majesties Officers and loving Subjects , to be ayding and assisting unto you , in the full and due execution of this service , whereof neither they nor you may fayle at your perill● . And this shall be unto you and them a sufficient warrant , Dated at Star-Chamber the first of Feb. 1636. * W. Cant. Guil. London . Henry . Vaine . Tho. Coventrey . Arundell and Surrey ▪ I. Coke . To Edward Dendy Esquire , one of his Majesties Serjeants at Armes . BY force of this illegall warrant ( expressing no cause of Master Burtons apprehension as by law it ought ) serjeant Dendy came to Master Burtons house in Friday-streete , the same evening betweene ten and eleven of the Clocke at night , accompanied with Alderman Abel ▪ then Sh●●iffe of London , and diverse armed Officers and Pursevants , and be●●●ting his house , * violently broke open his doores with Iron Crowes , and attached him in his house , he making no resistance : and the High Commission Pursevants entring in along with him , by warrant from the High Commission under Canterburies hand and others searched his study , and tooke away such bookes , and papers with them as they pleased , and Master Burton that night was lodged where the preachers at Pauls-Crosse were entertained , and there kept prisoner till the next day , when insteed of being brought before the Lords as this warrant required , hee was by another warrant , without any cause expressed , committed close prisoner to the 〈◊〉 , the Coppy whereof ( to which Canterbury's 〈…〉 ) here followeth . THese 〈…〉 will and require you to receive into you●●●●tody the person of Henry Burton Clerke , sent herewith unto you , and to keepe him * close prisoner in the Fleet , not suffering any one to speake with him untill further Order , whereof you may not faile at your perils , and this shall be your warrant . Dated at White-Hall the second of February . 1636. W. Cant. Guil. London . Arundell and Surry . Pemb●ooke and Mountgomery . T. Jermyn . Io ●●oke Fra ▪ Windebanke ▪ To the Warden of t●● Fleet or his deputy . MAster Burto●●ereupon was shut up sundry weekes close prisoner in the Fleet , so as neither his wife nor friends could have free accesse unto him . In the interim , betweene his Sermon preached and his imprisonment , two bookes , the one intituled , A Divine Tragedy , containing a Catalogue of Gods late Iudgements upon Sabbath-breakers , the other Newes from Ipswich , discovering some late Innovations in Religion brought in by the Prelates , and some extravagancies of Bishop Wren in his late Visitation , were published in print , without any Authors name annexed to them , wherewith the Prelates were much vexed and perplexed . And consulting with themselves which way to vent the extremity of their malice upon Doctor Bastwick , Master Burton , and Master Prynne , they at last resolved to exhibite an information against them into the Star-Chamber in Sir Iohn Banks his Majesties Atturnies name , with these two last named bookes , Doctor Bastwicks Apology and Letany , and Master Burtons Apology of his appeale , and two Sermons , thereto annexed , which was done accordingly . This information was exhibited into that Court the eleventh day of March 12. Caroli , in the Vacation time , against these three Gentlemen , and others , who were ordered to appeare and put in their answers to it immediately . They , served with Sub-poenas returnable immediatè , contrary to the usuall proceedings of the Court , refused to appeare ( being all three prisoners , and two of them close prisoners , before , ) unlesse they might have liberty of accesse to counsell , to advise and assist them in their answers , it being the Prelates ayme to deprive them of this liberty ; Of which the Lords being informed , made this ensuing order ; wherein , though they granted them accesse to Councell , yet they denyed them the liberty of conferring together at Counsell , though joynt defendants ( who might have joyntly answered ) contrary to the rules of Law , and all former presidents . One Coppy of which order ( sent indifferently to their three distinct prisons ) I shall here annex . At White-Hall the 15. of March . 1636. Present . Lo. Archbishop of Cant. Lo. Keeper . Lo Treasur . Lo. Privy-Seale . Lo. High Chamberlaine . Ea. Marshall . Lo. Chamberlaine . Ea. of Northumberland . Ea. of Dorset . Ea. of Salisbury . Ea. of Holland . Lo. Cottington . Lo. Nuburgh . Mr. Tresur . Mr. Comptroller . Mr. V. Chamberlaine . Mr. Sec. Cooke . M. Sec. Windebanke . VVHereas information was this day given to the Boord by Master Atturney Generall , that he had prefe●red a Bill of Complaint in the Star-Chamber against Henry Burton Clerke , and others , and that the sayd Master Burton doth refuse to make answer to the said complaint , unlesse he may have liberty to goe abroad to prepare and advise with his Counsell , though his Counsell had leave to have accesse and to confer with him in the Prison : Yet to take away all allegations or pretence for excuse herein , their Lordships have thought fit , and ordered , that the said Master Burton shall have liberty to goe abroad with his Keeper , to speake and confer with his councell when he desireth the same , and that his sayd Keeper is to have speciall care that the sayd ( Master Burton doe not make use of the liberty to ) confer with other persons , and that he be permitted to goe to no other place , but to his sayd Councell . And that the sayd Master Burton shall immediately appeare to the sayd Bill , and make answer within ten dayes after . And thereupon the Boord will give such further Order as shall be fit . Ex. Will : Becher . THe Prisoners upon this order having liberty to goe abroad with their Keepers , first repaired to the Lord Keeper , and petitioned for counsell to be assigned them : which granted , they repaired to their counsell at Lincolnes and Grayes Inne , where meeting together , and conferring a short speech ( in the presence of their keepers ) with their counsell , notice thereof was immediately given to the Archbishop , whereupon their Keepers were sharply checked , and charged not to permit them to meete or speake together any more , which was strictly observed . Master Prynne , fearing that they should not be permitted to make a full answer to the Information , drawes up a Crosse-Bill against the Archbishop and others ; wherein he charged them , with usurping upon his Majesties prerogaetive royall , with Innovations in Religion , Licensing of popish and Arminian bookes , and other particulars : which Bil being ingrossed and signed with all their three hands , Master Prynne tendred to the then Lord Keeper , with a petition , praying ; that it might be accepted under their owne hands , since it concerned his Majesty and Religion so much , and counsell durst not signe it for feare of the prelates ; alleadging , in the petition , that if the charges of the Bill were true ( as they were ready to make good with their lives , ) then their Lordships , as they hoped , would thinke meete they should be examined , and the prelates put to answer , and punished for them : If false ; that then the Bishops to cleare their suspected Innocency to the World , would be willing to answer it , since their declining its answer , would imply a guiltinesse in them . The Lord keeper receiving this Petition and crosse-Bill , upon reading the contents thereof , refused to admit it , delivering it to the Kings Atturney , and ( as I am informed ) the Archbishop demanded the opinion of the Judges ; Whether these three complainants might not be punished as * libellers for exhibiting this Crosse-Bill against him ▪ and other Prelates : who all but one , resolved ; that they could not , because the Bill was tendred in a legall way , and might not in point of law be refused ; the Kings Courts of Iustice being open indifferently to all his Subjects , to sue or be sued . However this Bill was suppressed , by the Prelates power , and Master Prynne within a weeke after his appearance to the Information , by the Archbishops procurement , had his Chamber in the Tower searched by Master Nicholas , one of the Clerkes of the Counsell , and a * pursevant of the Bishops sent to over-looke him ; part of his instructions for his answer they s●ised , and carried them away to the Archbishop his servant who should sollicite his businesse , was attached by a messenger and kept close prisoner in his house above ten weekes ( till after the hearing ) without baile or mainprise ; which was utterly refused ; the liberty of Pen , Inke and Paper , to draw up his answer and instruct his counsell was then also inhibited ; himselfe shut up close prisoner , and all his friends debarred from him ; by a verball order only . By which strange proceedings he was utterly disabled to put in his answer , which hee earnestly desired , and was denied accesse to his councell contrary to the Lords former order ; This done , on the 28 of April Master Pryn , and his Co-defendants by an order of the Court , were injoyned to put in their answers to the Information by Munday next came sennight , by the advice of their counsell , and under their hands , or else the matters of the Information should be taken against them pro confesso . He ( having no liberty then to goe to his councell , and they for feare of the Prelates being unwilling to repaire to him , or to medle in the cause ) thereupon petitioned the Court , that ( having beene a Barrester at law ) hee might have liberty to put in his answer to this Information under his owne hand ; annexing sundry reasons to the petition , why his owne answer , in this case ought to be received without the hands of his counsell . This petition ( together with an Affidavit of the particulars therein alleged ) was presented and read in open Court the fifth of May 13. Caroli . of which this is a true Coppy . Master Prynnes first Petition to the Lords the 5. of May 13. Caroli . To The right Honorable the Lords of his Majesties High Court of Star-Chamber . The humble Petition of William Pryn close prisoner in the Tower of London . Humbly sheweth , THat whereas the petitioner , on munday last , received from Master Goad , an order of this Honorable Court , Dated the 28. of April 1637. Whereby he is enjoyned to put in his answer to the Information against him , by munday next , under his councells hands , or else the matters therein contained shall be taken against him Pro confesso , That the petitioner , in regard he hath beene debarred all accesse to his councell a weekes space and more , deprived of the use of his Servant , who should sollicite his businesse for him , being detained close prisoner in a Messengers hands ; debarred all acc●sse of friends , the use of Pen , and Inke , and disabled both in respect of the quality of his cause , the greatnesse of the persons whom it concernes ; the diversity of his councells opinions , and the difficulty of procuring his councell to repaire to him to the Tower , during the Terme , to advise him , he having no meanes to reward them according to their paines ; and for other reasons mentioned in his Affidavit , is utterly disabled to performe the sayd Order , to put in any answer without great prejudice both to himselfe and his cause , which much concernes both the King , his Crowne and dignity , the Religion established , and the liberties of the Subject infringed by the Prelates , and their confederates . He humbly therefore beseecheth your Lordships , not to exact impossibilities at his hands ; but in this case of necessity ( according to many late presidents in this Honorable Court ) to grant him liberty to put in his answer by the sayd day under his owne hand , he having beene a Barrester at law , and not under his councells , who refuse to doe it out of feare and cowardise ( being more fearfull of the Prelates , then of God , the King , his Crowne , and dignity ; ) and also for the causes hereunto annexed , which he in all humility submits to your Lordships wisdomes and Iustice . And the petitioner for the concession hereof shall ever pray for your Lordships , &c. The reasons why the petitioner ( Master Prynne ) humbly conceiveth , that this honorable Court ought in point of law and Justice , to admit his answer under his own hand , without his councells , which he cannot procure . FIrst , because there are many late presidents in this Court , wherein divers defendants answers have been admitted without the hands of councell , in cases where no councell would set their hands to them , as Close , and Doctor Laytons cases , with many others , and but one president only against it : which being ancient , singular , upon a speciall reason , in case of a Woman , not of a man , much lesse of a Lawyer , and in a farre different case from this defendants , ought not , as he humbly conceaveth , to overballance the presidents for him . Secondly , because upon an Ore-tenus and Interrogatories in this Court , in many cases before his Majesty and the Lords at the councell-Table , in Parliament , and in the Kings-Bench upon Indictments , and Informations [ especially for Felony or Treason ] the defendants are allowed freely to make their owne answers and defence without counsell , if they please , and in some cases are denied Counsell . Thirdly , because counsell [ who were not ab initio , but came in long after causes , ] both in this honorable Court , and elsewhere , are allowed and assigned , not out of necessity , but favour onely , for the helpe and benefit of defendants , not to be so strictly tied unto them , but that they may have liberty to make answer without them in case where they and their councell differ in the substance of their answers , or where councell advise them to their prejudice , either out of feare , ignorance , or otherwise , else it would lie in councells power both to prejudice ▪ and betray their causes , and make them lyable to censure though innocent . Fourthly , because every answer in the eye of the law is the defendants only , though signed by his councell for formes sake : he onely is summoned to make answer , he onely is to sweare it , and he , not his councell , is to undergoe the hazard of it : therefore he alone in point of law and Justice is onely bound of necessity to signe it , not his Councell . Fiftly , because else there would be a fayler of Justice in many Cases , through the want , feare , neglect , ignorance , diversity of opinion , or treacher of councell : for if one be peremptorily enjoyned to put in an answer by a day , as this defendant now is , and counsell neglect , refuse , delay or feare to doe it upon any occasion by the time , ( which is this defendants Case ) he must ( without any default , contempt , or neglect in him ) suffer thereby as a delinquent , though innocent , without any legall conviction ; which were injury and injustice in the highest degree . Sixtly , because the very law of nature teacheth every Creature , but man especially , to defend , preserve and make answer for himselfe , either when the party accused cannot procure others to doe it , or can doe it better then others will , can , or dare doe , himselfe : But in the present Case , this defendant cannot procure his councell to make such an answer as his cause requireth , which resting upon bookes , matters of Divinity , and on other points , wherein his counsell have but little skill , all which he must justify in his answer , he is better able to make his answer and defence thereto , then his counsell can , will , or dare to doe , in case they were willing to undertake it ▪ ( which now they utterly deny and refuse onely out of feare and cowardize , ) as aforesaid , and therefore ought , as he humbly conceiveth , to be permitted to doe it , both in point of Law and Justice . Seventhly , because God and Christ , the supream Judges of the World , and patternes of all Justice both here on Earth , have , and at the generall day of judgement , when all men shall appeare before their dreadfull tribunalls , wil allow every man to make his owne personall answer , and defence , without counsel or proxie , much more then should every inferiour Judge , and Terrene Court of Justice doe it , if the party desire it , and others will not , dare not doe it . Eightly , because by the judiciall Law among the Iewes , every man was to make his owne defence , neither did their Law judge any man , before it heard him and knew what hee did . Iohn 7. 51. And by the civill Law , even among the Pagan Romans , it was not the manner to condemne any man , before that hee who was accused had the accusers face to face , and had Licence to answer for himselfe concerning the crime layd against him , Acts 25. 16. If then the Lawes amongst Iewes , and Pagans , gave every defendant leave , thus to make answer for himselfe , and never condemned any as guilty for not answering by counsell ( as appeares by the cases of Naboth , Susanna , Christ and others , though unjustly condemned , yet not without a full hearing , and witnesses first produced , though false , ) this defendant humbly conceiveth , that by the Lawes and Justice of this Christian Common-Wealth , and this honorable Court , hee ought to have like liberty in this cause of so great consequence , and that the Information against him ought not to be taken , Pro confesso , without hearing witnesses , or defence , in case he tender an answer under his owne hand , onely without his counsells who refuse to advise or direct him , else our Christian Lawes , and Courts of Justice , might seeme to be more unreasonable then the Iewes , or Pagan Roman Lawes and tribunalls , which God forbid any man should imagine . Ninthly , because S. Paul when he was slandered & accused by Ananias the Iewes high-Priest , with the Elders , and Tertullus their Orator , to be a pestilent fellow , a mover of sedition among the Iewes , throughout the World , and a ring-leader amongst the Sect of the Nazarens , and that severall times , both before Felix , Festus and King Agrippa , ( three heathen Governors and Magistrates , ) had still free liberty granted him by them all both to answer and speake for himselfe to the full , to justifie and cleare his innocency , without any counsell assigned . Act. 24 , & 25 , 26. neither did nor could the Iewish , high-Priest except against it . This defendant therefore being now accused in this honorable Court of the like crimes , by some English Prelates and high-Priests instigation , hopes to enjoy the selfe same priviledge and freedome before so many honorable Lords , and Christian Judges , which Paul did before these Pagans . And hee supposeth his said adversaries will not be against it , unlesse they will be thought to feare , and decline the defendants answer , as guilty persons , who dare not admit their actions to be scanned in so honorable a Court ; or men unwilling to have this defendant cleare his owne Innocency ; or else be deemed more unreasonable then Ananias himselfe , especially in this defendants particular case ; who having beene a Barrester , and counseller at the Law formerly admitted , even in this honorable Court , to put in answers under his owne hand in other mens cases , cannot but hope and presume to obtaine the like Justice , and favour from it now , in his owne cause , ( being thereto necessitated through his counsels feare and deserting of him ) for the premised reasons , which he in all humility submits to this honorable Court . Upon the reading hereof in open Court , and of a like petition from Doctor Bastwick , to put in his answer under his owne hand , since his counsell refused to signe it ; the Court ordered the same day , that they should put in their answers by munday next under counsels hand , or else be then taken Pro confesso ; denying them liberty to answer under their owne hands . Hereupon Doctor Bastwick , when no counsell would signe his answer , tendered it at the Star-Chamber office , under his owne hand , and there left it : and Master Burton having his answer drawne , engrossed and signed by his assigned counsell , Master Holt , who afterwards withdrew his hand , because his other counsell would not subscribe it , out of feare to displease the Prelates , tendered it to the Court , desiring it might be accepted , or Master Holt , ordered to new signe it ; upon this the Court , the 10th of May ( being the next sitting ) made this Order . In Camera Stellata coram Concilio ibidem , decimo die Maii , An. Decimo tertio Car. Reg. VVHereas by severall orders of this Court , Iohn Bastwick Doctor in Physick , and Henry Burton clerke defendants , at the suite of his Majesties Attorney Generall plaintife , were ordered to put in their answers under counsells hand by Munday last , or in default the matters of the Information , to be taken against him pro confesso : forasmuch as the Court was now informed that the said Doctor Bastwick , hath not yet answered , nor will bee drawne to put in any answer under the hand of his Counsell , but hath throwne into Master Goads Chamber , the deputie Clarke of this Court , five skins and a halfe of parchment close written , with his owne hand subscribed therunto , wherein , as is alledged , is contained much scandalous & defamatory matter : It is therefore ordered , that all the matters of the said information wherewith the said Doctor Bastwick is charged , in the same shal be taken against him Pro confesso And that his Majesties attorney Generall doe take into his custody , and consideration the said severall skins of parchment , subsigned as aforesaid , for such farther order to be therein had and taken , as to Iustice shall appertaine . And for as much as the Court was now informed , that the defendant Burton hath caused his answer to be drawne by counsell , and ingrossed , and would have put it in , if his counsell who drew the same , or any other of his counsell , would have set their hands thereunto : The Court therefore did forbeare to take him Pro confesso , and hath ordered , that his answer be received under the hand of Master Holt alone , and that after his answer put in , and interrogatories exhibited , the examiner shall repaire unto him in person , where he is to take his examination upon the said Interrogatories . Jo. Arthur . Dep. DOctor Bastwick upon this Order , the next Court-day petitions the Court , that his answer left in the Court might be accepted under his owne hand , in default of councell ; and Mister Prynne , ( much grieved that he could neither gaine liberty nor possibility to answer the Information , for his just defence , formerly ordered to be taken pro confesso against him , ) the same day petitioned the Court in this manner . To the right Honorable the temporall Lords of his Majesties high Court of Star-Chamber The humble petition of William Prynne , prisoner in the Tower . IN all humblenesse sheweth , That the petitioner ever since his appearance to the Information exhibited against him , hath beene denyed the liberty of Pen , Jnke or Paper at his Chamber ▪ to draw up his answer , or instructions for his counsell : That his servant who should solicit his businesse , coppy and engrosse his answer , hath for a moneths space beene kept close prisoner from him in a Messengers hands , by his chiefe adversaries practise and power , contrary to Law and Justice , of purpose to retard his answer , and disable him in the prosecution of his cause : That his friends have beene restrayned from him , and himselfe ever since the day before the Terme , prohibited all accesse to his counsell ( granted to his Codefendants ) who without any neglect or default in the petitioner , for reasons best knowne to themselves , refuse to repaire to him , or to undertake any thing in his cause , which they have all quite deserted . By meanes whereof the Petitioner ( though ever desirous to answer , and submit to the Orders of this Honorable Court ) neither hath nor possibly could put in his answer under his counsells hands according to the last orders : which disabling him to draw up his owne answer , and requiring meere impossibilities of him beyond his power to effect ( his counsells hands and wills being not at his command , much lesse their consciences and judgements , ) hee hopeth neither shall nor ought in point of Law or equity , to be so farre obligatory and penall to him , as to make him culpable of all the charges in the Information , without any proofe on his Prosecutors part , or default and contempt on his owne . Since by such away of proceeding ( of very dangerous consequence and example scarce parallell'd in any age , ) the most innocent person may be betrayed , and condemned as nocent of any crimes whatsoever falsly charged against him , without any neglect or guilt in him , through the unfaythfullnesse , wilfullnesse , feare , corruption or default of counsell , and especially in the case of powerfull and malicious opposites . He therefore in the midst of these his exigents , and desertions of his counsell , most humbly beseecheth your Lordships , not to require impossibilities at his hands ( thus bound ) beyond his power to effect , but so to deale with him in this case of extremity , and necessity , as your Lordships would be dealt with your selves , were you ( which God forbid ) in his present condition , and as you would have Christ himselfe to proceede with you at the great day of judgement , when you shall all appeare before his Tribunall to give accoumpt of all your proceedings in this and all other causes : Or if this be overmuch , then onely to grant him such common favor , and justice in this honorable Christian Court , as Christ himselfe found before Pilate , and Paul before Faelix , Festus , and Agrippa , meere heathen Iudges ; or as every Traitor or Felon ( though never so vile or guilty ) usually claimes , and enjoyes of common right in other his Majesties Courts of Justice , to wit , free liberty to answer for himselfe , when his counsell either will not , cannot , or at least wise dare not doe it ; with the use of Pen , Inke and Paper , untill friday next , to draw up an answer under his own hand , according to the truth and weightinesse of his cause , since he cannot procure his counsells ; and not to prejudge him as guilty , before his answer or defence first heard ▪ or witnesses produced . A request so just and reasonable ( as he humbly conceiveth ) that his adversaries themselves whether innocent or guilty , cannot in point of honour , justice and conscience , in regard of their places and professions ) but willingly ( condescend unto , much more then this honorable Court , especially in this waighty cause ( not to be precipitated ) which highly concernes his Majesties royall prerogative , the state and safety of Religion , and the weale of the whole Realme , as he hopeth to make good in his answer , and by his crosse Bill exhibited to this honorable Court against some great Prelates , and their confederates , under his owne and codefendants Bastwicks , and Burtons hands for want of counsell ( who refuse to appeare in this case of God and the King , against the Prelates , dreaded much more then both ) which bill being for the Petitioners , and his said Codefendants necessary defence , and justification , ( who are ready to make it good at their uttermost perill ) and tending onely to the maintenance of his Majesties Crowne and dignity , our established Religion , and the subjects liberties , against the said Prelates late dangerous encrochments , Innovations , practises and oppressions , he now humbly prayeth may be admitted , it being ( as he humbly apprehendeth ) a cause of infinite consequence , and a thing of common right , which ought not to bee denyed to , or against any subject in an ordinary way of Justice . And your Petitioner ( upon the concession of his petition ) shall ever pray for your Lordships . &c. THis petition being reade in open Court the 12. of May ; the Court commanded Master Holt , one of Master Prynnes counsel forth with to repaire to him to the Tower to take instructions for his answer ; and in the afternoone the Lieutenant of the Tower , was sent for by the Prelates instigation , and checked by the Lords for suffering Master Prynne to dictate such a petition , and one Gardiner , ( a Clerke belonging to the Tower , who writ it from his mouth by the Lieutenants license ) was for this capitall offence by a warrant from the Arch-Bishop , and others , the same evening apprehended by a Pursevant , and kept prisoner by him some 14 dayes , and not released , till he had put in bond to appeare before the Lords when ever he should be called ; after which he was hunted after by the Archbishops pursevants out of the high Commission : Who upon the reading of this petition , and Doctor Bastwicks , made a motion in Court of purpose to prejudge the cause before it came to hearing , tending highly to affront his Majesties prerogative , and thereupon procured this forejudging order , wherein his insolent motion is recited . In Camera Stellata coram Concilio ibidem , duodecimo die Maii , Anno decimo tertio Caroli Regis . THis day severall petitions being read in open Court , presented on the behalfe of Iohn Bastwicke Doctor in Physicke , and William Prynne Gent. defendants at the suite of his Majesties Attorney Generall ; The most reverend Father in God the Lord Archbishop of Canterbury his * Grace Informed the Court that in some of the Libellous Books , and Pamphlets lately published his Grace and others the reverend Bishops of the Realme are said to have * usurped upon his Majesties prerogative Royall , and to have proceeded in the High Commission , and other Ecclesiasticall Courts contrary to the Lawes , and Statutes of the Realme ; about which he prayed the Iudges might be attended , and they prayed and required by this Court to certifie their opinions therein upon consideration whereof , the Court hath ordered , that the two Lords cheife Iustices now present in Court , the Lord cheife Baron , and the rest of the Iudges , and Barons shall be attended by his Majesties learned * Councell , touching the Particulars hereafter ensuing , viz. Whether proces may not issue out of the Ecclesiasticall Court in the names of the Bishops ? Whether a patent under the great Seale be necessary for the keeping of Ecclesiasticall Courts , and inabling of citations , suspensions , and excommunications , and other censures of the Church ? and whether the Citations , ought to be in the Kings name , and under his Seale of armes , and the like , for Institutions , and Inductions to benefices , and corrections of Ecclesiasticall offences ? Whether Bishops , Arch-deacons , and other Ecclesiasticall persons may or ought to keepe any Visitation at any time , unlesse they have expresse Commission , or Patent under the great Seale of England to doe it , and that as his Majesties visitors onely , and in his name and right alone ? Jo. Arthur , Dep. THese three questions highly concerning his Majesties prerogative , debated , and determined by the defendants against the prelates for the King , were the maine scandals and libels complained of in this new Information , and the bookes thereto annexed ; to prejudge which before the hearing , without the defendants privity ( never summoned to be heard what they could say in these particulars , agaīnst the prelates encrochments , in defence of the Kings right and of themselves ) was nothing else but the extremity of injustice , and a forestalling of the cause by a previous judgement of the Judges ( then at Canterburies becke ) before it was heard . Upon this Order , all the Judges before the hearing returned this Certificate for the prelates , whom then to disobay or contradict in any thing had beene fatall , if not capitall ; whereupon this following order was made , which will abundantly evidence the Archbishops insolency , treachery and injustice in the carriage of this cause , and the unpatternd compliency both of the Judges , and Court of Star-Chamber to his ambitious , unreasonable , and unjust desires . In Camera Stellata coram Concilio ibidem quarto die Junii , Anno decimo tertio Caroli Regis . THis day was read in Court , the Certificate of the two Lord chiefe Justices , the Lord chiefe Baron , and other the Iustices of the Court of Kings Bench , and Common Pleas , and Barons of the Exchequer , made according to an Order of reference to them granted the 12 of May , last past , upon a motion made in the Court , wherein his Majesties Attorney Generall , is plaintife against John Bastwick , Doctor in Physick , and others defendants ; In which respect the said Iudges have decla●ed their opinions in point of Law , touching the severall matters to them referred by the aforesaid Order , and the same being so read in Court , his * Majesties Attorney Generall humbly prayed that the said Certificate may be * recorded in this Court , and in all other the Courts at Westminster , and in the high Commission , and other Ecclesiasticall Courts for the satisfaction of all men , that the proceeding in the High Commission , and other Ecclesiasticall Courts are agreea●le to the Law and Statutes of the Realme ; which the Court held reasonable , and hath ordered it shall so be ; and that after the same is enrolled in this Court , and other the Courts aforesaid , the originall Certificate of the said Iudges shall be delivered to the most reverend Father in God * the Lord Archbishop of Canterbury his grace to be kept , and preserved amongst the records of his Court , Which Certificate followeth in these words . May it please your Lordships , ACcording to your Lordships Order , made in his Majesties Court of Star-Chamber the twelfth of May last , we have taken consideration of the particulars wherein our Opinions are required by the said Order , and we have all agreed : That Proces may issue out of the Ecclesiasticall Court in the name of the Bishops , And that a Patent under the great Seale , is not necessary for the keeping of the said Ecclesiasticall Court , or the inabling of Citations , Suspensions , Excommunications or other censures of the Church . And that it is not necessary , that Summons , Citations , or other processes Ecclesiasticall in the said Court , or Institutions or Inductions to benefices , or Corrections of Ecclesiasticall offences in those Courts , be in the * Kings name , or with the Stile of the King , or under the Kings Seale , or that their seales of Office , have in them the Kings Armes , And that the Statute of primo Edwardi sexti . Ch. 2. which enacted contrary , is not now in force . Wee are also of opinion that the Bishops , Arch-Deacons , and other Ecclesiasticall persons may keepe their Visitations , as usually they have done , without Commission under the great Seale of England so to doe . Primo die Julii 1637. Jo. Bramston , Jo Finch , Hum. Davenport , Wm. Jones , Jo. Denham , Richard Hutton , George Crooke , Thomas Trever , George Vernon , Robert Barkley , Richard Weston . Jo. Arthur Dep. DOctor Heylin in his Briefe and moderat● Aswer t● Master Burton ( the matter whereof contradicts the Title ) written by the Archbishop of Canterburies speciall command p. 102. avers , that it was positively delivered by my Lords the Judges , with an unanimous consent , and so declared by my Lords chiefe Justices in 〈…〉 last past ( before this Certificate ) that the Act of Repeal the first of Queene Mary , doth still stand in force , as unto the Statute of first Edward 6 ● . 2. by you so much pressed , and that the Bishops might lawfully issue out proces in their names , and under their owne seales . Which if true , it is apparant that the Archbishop ( from whom the Doctor had his information ) had received all the Judges resolutions in this point , not onely before the hearing of the cause , but even before his motion in Court , that the Judges might be attended to know their resolution in these points . Is not this prety under-hand juggling , and square prelaticall proceeding , deserving extraordinary Laud ? But to returne to the defendants , where I last left them . Master Prynne , upon Master Holts resort to him by the Lords command , upon his last petition , to his Chamber at the Tower where he was shut up close prisoner , gave him both a fee and instructions to draw up his answer by , with all possible speed : hereupon Master Helt drawes an answer according to his owne minde different from his instructions which he sent to Master Prynne to peruse ; who disl●king the generality of it , desired him to conferre with his other counsell , and to amend it in some particulars ; whereupon Master Tomlins another of his counsell , and Master Holt after two meetings agreeing upon his answer , Master Holt gave order to his Clerks to ingrosse it , and promised to signe it the next morning , that it might be put into the Court . Master Prynne informed hereof payed Master Holts Clerks for ingrossing it , and the next morning by his keeper sent another fee to Mr. Holt to signe it according to promise ; who then refusing both the fee and the signing of the answer , and being taxed for it by Master Tomlins ( who had signed the paper Coppy ) and demanded the reason by Master Prynnes keeper , why hee refused to signe it contrary to promise ; answered , that he had received expresse order not to signe it , and afterwards being taxed for it by master Prynne himselfe , who demanded the reason of this deniall ; he told him , that hee durst not subscribe it for an 100 pounds though he had drawne it , for feare of being put from the Barre , he having received a command to the contrary . In the meane time Master Tomlins who was willing to signe it , departed into the Countrey upon his necessary occasions , so that his hand could not be gotten ; Master Prynne thus deluded , acquaints the Lieutenant of the Tower with this false dealing , requesting him to informe the Lord Keeper of it ; and to desire his Lordship in his behalfe , either to enjoyne Master Holt to signe his answer according to promise as hee had done in Master Burtons case ; or to accept of it without an hand ; or of it , or another answer signed with his owne hand , since he had done his utmost , and had no meanes to compell his counsell to subscribe his answer against their wills ; The Lord Keeper upon this Information , answered , that hee had no power to force counsell to signe an answer , and that it was not his use to doe it , or to receive any answer without counsells hands . Upon the returne of which answer , Master Prynne replied ; that if the Lord Keeper being cheife Iudge of the Court , the greatest officer in the Realme under the King , and a freeman , had no power to enforce his counsell to signe his answer according to duty , equity and promise ; then certainly he , being a poore close prisoner had farre lesse power to doe it ; and ought not to suffer for his default , which he could not remedy . Hereupon insteed of accepting his answer , this order was made against him , and Doctor Bastwick to take them both pro confesso for their contempt in not answering , and to appoint a day for hearing the Cause . In Camera Stellata coram Concilio ibidem , 19o . die Maii , An. Decimo tertio Car. Reg. VPon information this day to this honorable Court , by Sir Iohn Bankes Knight , his Majesties attorney generall , that he hath exhibited an information into this Court against Iohn Bastwick Doctor of Physicke , William Prynne Gentleman , and others defendants , for framing , Printing and publishing severall libellous and seditious Books ; and that upon the said defendants Bastwick and Prynnes * contemptuous refusall to answer the said Information , severall Orders have beene made to take them Pro confesso : It was humbly prayd , and accordingly thought fit and ordered by this Court , that the said cause as against them shall be heard , the first cause the first sitting of the next Terme , when the Information shall be read , and the matters thereof be taken against them , Pro confesso . VVhere you see , that the sole charge against them , and the ground of their censures was a supposed contemptuous refusall to answer , when as the Offence , and contempt was on the contrary side , in refusing to accept of their answers tendred , and ordering Counsell not to signe their answers . In the meane time , Master Burtons answer signed by Master Holt , after it had laine in Court neere three weeks , upon Master Atturnies suggestion to the Court , the 19 of May , that it was scandalous , was * referred to the consideration of the two chiefe Justices , Bramston and Finch : who calling Master Holt privately unto a Chamber , before them , Judge Finch ratled and reviled him exceedingly for putting in such an answer , which he said , was the most pernicious that ever came into the Court ; telling him , that hee deserved to have his Gowne pull'd over his eares for drawing it . To whom he replied , that he had beene an ancient practiser in the Star-Chamber , and had drawne it according to his best understanding and wit ; that all of it was onely a confession , or explanation of the charge in the Bill , and a recitall of Acts of Parliament ; and how this could be scandalous or impertinent , it went beyond his capacity to conceive . And so without more words , these Judges resolved the answer scandalous , and ordered all the substance of it tending to Master Burtons justification and defence , to be expounded ; as will appeare by this their certificate . The certificate of Sr. Iohn Bramston Knight , chiefe Justice of his Majesties Court of Kings Bench ; and Sir Iohn Finch Lord chiefe Justice of his Majestes Court of common-Plees , in the cause wherein his Majesties Attorney generall is plaintiffe , and Henry Burton Clerke , and others , defendants . ACcording to the direction of an Order of this Honorable court , Dated the Ninteenth day of this instant May , we have considered of the Impertinent , and scandalous matter in the said Defendants , Henry Burtons answer , And are of opinion , that * all the said answer is Scandalous or impertinent , and fit to be expounded , except these words in the beginning thereof , viz. The said defendant by protestation , not confessing , or acknowledging , any matter or thing alleaged against him , in , or by the said Information to be true , and saving ever to himselfe all advantage of Exception to all , & every the uncertainties and imperfections therof : And these words in the end of the said answer , viz. This defendant to all and every such supposed unlawfull Combination , Confederacies Disloyalties , Seditious , scandalous and factious Libells , or other unlawfull offences examinable , or censurable in this Honorable Court , wherewith he is charged in , or by the said Information , answereth and sayth , That he is not guilty thereof , or of any part thereof in any such manner and forme as is supposed thereby ; All and every which matters of answer this defendant doth averre , and is ready to prove , as this Honorable Court shall award . And humbly prayeth , that all and every such errors as shall be adjudged by this Honorable Court , to have beene by any ignorance of his in the common-Lawes , or Statutes of this Realme , or by any frailty , or infirmity of his , contrary to the loyalty of his Heart , and integrity and sincerity of his intention , and profession , may by his Majesties gracious Interpretation thereof , and by this Honorable Courts favorable advice , or mediation to his Majestie therein be remitted , and pardoned , and himselfe dismissed by the same Court . All which neverthelesse we humbly submit to the grave judgement of this Honorable Court . 22 May 13. Car. Regis . Jo. Arthur Dep. VPon this strange Certificate of the Judges Master Burtons answer was miserably mangled , the whole body and substance of it being quite rased , and nought but the head and feet left upon record ; whereby he was made to deny that to be done by him , which he confessed and justified upon oath in his answer , as it stood before this rasure of it . VVhereupon the examiner comming to Master Burton to the Fleet , where he was close prisoner , to examine him upon Interrogatories grounded on his answer , he hearing of this expungement , refused to be examined , unlesse his answer might be admitted as it was put in ; or he permitted to put in a new answer ; he disclaiming this answer to be his , since altered in all the materiall points tending to his justification and defence , and turned from a speciall , to a generall not-guilty , necessarily involving him in the danger of periury : Of which the Court being informed by Mr. Attorney , made this ensuing Order , to take the Bill pro confesso against him , only for not answering Interrogatories ; a thing never heard of before in that Court , when there was an answer admitted . In Camera Stellata coram Concilio Ibidem , secundo die Iulii . Anno decimo tertio Caroli Regis . UPon information this day , to this Honorable Court , by his Majesties Attorney Generall , that Henry Burton Clarke defendant at his suite , being served with Proces , stood forth Proces of contempt , and would not be drawne to answer , untill severall orders were made , that the matters of the Information should be taken against them as Pro confesso , Unlesse hee did answer the said information by the times limitted by the said Order , and at length he did put in an answer stuffed with impertinent , scandalous matters , which upon a reference to the two Lords chiefe Justices is since expunged , and Interrogatories are exhibited into Court for examination of the said defendant , and the examiner , as appeares by his certificate now read , hath beene with him to take his examination , but he refused to be examined , so that an attachment is awarded against him , and delivered to the Warden of the Fleete , in whose custody he remaines , A close pris●er ; It was humbly prayed that the matter of the said Information , & Interrogatories may be taken against him Pro confesso . Upon consideration whereof the Court hath ordered , that the examiner doe goe againe unto him , and if hee shall not thereupon by this day senight answer the said Interrogatories , they shall be taken against him , Pro confesso , as is desired . Jo. Arthur . Dep. AFter this Order , the examiner repaired againe to Master Burton , who upon his former grounds , ( because hee had no answer in Court of his owne or his counsels , but onely of the Judges making , which he disclaimed for his , and because his answer to the Interrogatories would contradict the generall answer of Not-guilty , which the Judges had now made out of his speciall Not-guilty ; ) refused to be examined ; and so though his answer were in Court as the Judges altered it , yet for not answering to Interrogatories framed on it as it stood before its expungement , the Information was taken against him Pro confesso , and this order made at a prirate seale out of Terme , to bring the cause to hearing upon one dayes warning onely given to the Defendants , when as by the course of the Court , a Subpaena ad audiendum judicium should have beene served on them , and 15 dayes warning at least given them before the day of hearing . Apud Aedes Domini Custodis magni Sigilli Angliae , de cimo tertio die Junii , Anno decimo tertio Caroli Regis . IT is this day ordered by the right Honorable the Lord Keeper , that John Bastwick . Doctor in Physick , Henry Burton , &c. William Prynne Gentlemen defendants at the suite of his Majesties Atturney Generall , shall have liberty with their keepers to attend their councell , and to appeare at the Barre of this Court on wednesday the 14. of this instant moneth , when the cause is appointed to be heard . Jo. Arthur Dep. THese prisoners having this liberty granted them just the day before the hearing , Master Prynne thereupon repaired with his answer ( formerly drawne up and engrossed by Master Holt ) to Master Tomlins another of his counsell , newly returned out of the Country the evening before ; and having got him to signe this engrossed answer , he goeth therewith to Master Holt , desiring him likewise to subscribe it according to promise ; who refused to doe it now as hee had done before , protesting , that he durst not for an 100 peeces signe it , because he had received an expresse command to the contrary . Whereupon Master Prynne caries it signed with Master Tomlins hand to the Star-Chamber Office , where hee tendred it to Master Goad , together with another longer answer signed with his owne hand , and an Affidavit , that hee could not possibly procure his counsells hand to his answer before that time ; But Master Goad advising with his deputy ▪ refused to receave either the answers or Affidavit , though earnestly pressed to it by Master Prynne : who thereupon returned with his answers to the Tower ; and prepared himselfe for the hearing the next morning , resolving , that since he was thus fore judged , and taken pro confesso , upon a meere false pretence of a contempt in refusing to answer , to speake nothing , but what the Court should give him occasion when he appeared at the Barre ; Doctor Bastwick , and Master Burton taking up the like resolution ; because they were certainly informed , that whatever they spake , their sentence was already determined , and set downe in writing before the hearing came , all being thus taken pro confesso as you have heard and seene by the former orders . Thus I have given you a faithfull relation of the proceedings in this cause before the hearing , out of the Orders and Records of the Star-Chamber , the legality whereof you shall finde discussed in the close of this Treatise ; Now before I come to the day of hearing , give me leave to acquaint you onely with one particular touching Master Holt , hee being sharply checked and terrified for drawing and signing Master Burtons answer , and charged not to signe Master Prinnes answer when hee had drawne it , as you have heard before , was much troubled at it ; and being in Court at the hearing the next day , he offered two or three times to speake something in defence of Master Burtons cause ; which the then Lord Keeper perceiving , beckoned and held up his finger to him to hold his peace , whereupon hee kept silence . And comming home to his house , as soone as the sentence was passed , his wife inquiring of him how the cause went ; he broke out into these speeches . O wife , I never saw a just cause , so unjustly caried , which I could have defended by Scripture against all the World . I had a great desire to speake in the cause for my client , but my Lord Keeper beckened and held up his finger to me ▪ to hold my peace : And the poore Gentlemen have received the most unjust , and hardest censure , that ever I heard in that Court . For my owne part , I gave over my practise in other Courts , and be tooke my selfe wholy to this Court to enjoy the liberty of my conscience , thinking to finde nothing but Iustice , and just proceedings there : But now alas J finde things so carried there , that for this dayes worke sake , I desire never to come more to that Barre , J desire of God , that this may be the last cause that ever I may plead in that Court , which hath partly miscarried through my default ( as I am affraid most will judge ) though I durst not doe otherwise , beeing so checked and threatned . This sayd , he continued sad , and soone after falling sicke for conceit only of the miscarriage of this cause ( as his wife & friends beleeved ) hee died ; never going to the Star-Chamber after this sentence : the proceedings and passages whereof , I shall next relate . Notes, typically marginal, from the original text Notes for div A70870e-600 * Qui malè facit malè audit . * Acts 20. 28. 29. Matth 7. 15. * See Fox Act●● Monuments v●l . 1. p. ●26 . Ed●t . ult. * Prov. 26 , 27. c. 28. 10. Psal. 7. 15 , 16. Psal. 9. 15 , 16. Psal. 124. 7. Psal. 140. 9. 10 , 11. * Psal. 20. 8. * Iudges 1. 7. * Pro. 1. 16. 18. * Prov. 28. 17 * Psal. 3. 7 , 5 , 6. * Exodus 15. 11. * Psal. 126 2 , 3 , Notes for div A70870e-1340 * This Archb. at the delivery of the rule for Master Prynnes prohibitiō was so extreamly enraged , that he and some 3. or 4. Bishops more rose and went out of their Court ( then kept in the Consistory at Pauls ) in a Fury , saying they would immediatly repaire to the King , & make a bolt , or a shaft of it ; using many angry words ; and threatning to lay M. Prynne by the heels for delivering the Rule . * Mr. H. I. that first presented , & shewed the booke to the King , was a few moneths after committed prisoner to the Tower for begetting one of the actors of this pastorall with child soone after it was acted , and making a reall commentary on M. Prynnes misapplyed text , both the Actresse , and he for this cause be ▪ comming M. Prynnes fellow prisoners in the Tower , A strange providence ▪ and worthy observation * Pag. 671 to ●78 . * What Law is there for you to false , and dispose of the Books of mens studies , against whom nosuites are péding before you ? Or with what face can you pretend Law , when you doe directly against law ? * The 〈◊〉 and first 〈◊〉 in all the warrants . * Which Act the Parliament hath resolved to bee against Law , and that Serjeants at Armes 〈◊〉 breake open mens hous●● . * Canterbury himselfe and Str●fford , though accused and committed by the Parliament for high Treason , had far more liberty , and were not close imprisoned , as they committed others . * God forbid he should have so much favour , being in disfavour with the Prelates . * Yea , and have their lives taken away . * This Pursevant was , so officious that hee searched Mr. Prynnes foule close-stoole , though Master Nicholas wished him to forbeare , where he found nothing but a fitting Nosegay to recompence his industry . 1. 2. 3. 4. 5. 6. 7. 8. 9. Master Prynnes second petition to the Lords . * It should here be his injustice rather . * The Parliament hath now resolved this for a truth , however , the Court of Star-Ch●mber or Judges determined contrary in favour of the prelate● . * Why not by the defendants too , to heare what they could say . 1. 2. 3. * It is a strange age when his Majesties own sworne counsell , must thus be of counsell with the prelates against the King contrary t● their o●●h , ●nd promote their ●ncroachments upon his prer●g●tive Roy ●ll . * A strange president and motion , I think no age can sh●w the like . * It is fit it should end as well as begin with him . * It seemes then they are no one of the Kings Courts , because they have neither his name nor Image . * Note . * Master Holt the ancientest practisar in the Court then living , Master Bartons assigned counsell was very much over-seene , if all his answer but this ( consisting of 40. sheets of paper at least ) was scandalous and impertinent . 
A17309	----	A tryall of priuate deuotions. Or, A diall for the houres of prayer. By H.B. rector of St. Mathevves Friday-street Burton, Henry, 1578-1648. 1628 Approx. 190 KB of XML-encoded text transcribed from 50 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A17309 STC 4157 ESTC S121011 99856202 99856202 21729 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17309) Transcribed from: (Early English Books Online ; image set 21729) Images scanned from microfilm: (Early English books, 1475-1640 ; 658:1) A tryall of priuate deuotions. Or, A diall for the houres of prayer. By H.B. rector of St. Mathevves Friday-street Burton, Henry, 1578-1648. [100] p. Printed [by Bernard Alsop, Thomas Fawcet, and Thomas Cotes] for M[ichael] S[parke], London : 1628. Dedication signed: Hen: Burton. A reply to: Cosin, John. A collection of private devotions. Publisher's name from STC; Alsop and Fawcet printed at least quires [par.] and A; Cotes printed at least quires B and C (STC). Signatures: [par.]² A-M⁴. This edition has a 10-line initial on B1r. Reproduction of the original in Emmanuel College (University of Cambridge). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Cosin, John, 1594-1672. -- Collection of private devotions -- Controversial literature -- Early works to 1800. Church of England. -- Controversial literature -- Puritan authors -- Early works to 1800. 2004-06 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-08 Rachel Losh Sampled and proofread 2004-08 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A TRYALL OF PRIVATE DEVOTIONS . OR , A DIALL FOR THE Houres of Prayer . By H. B. Rector of St. MATHEVV●S Friday-street . MATH . 6.7 . When yee pray , vse not vaine repetitions , as the ●●athen , or hypocrites doe ; for they thinke that they shall bee heard for theyr much Babbeling . Gloss. Ordinar . in Math. 6. vers . 6. In fide interiori & dilectione oratur Deus : non strepitu verborum , sed deuotione virtutum . LONDON . Printed for M. S. 1628. TO THE MOST BLESSED AND BELOVED SPOVSE of IESVS CHRIST , the Church of England , my deare Mother . DEare Mother , SOPHOCLES the Tragedian , when being intent vpon his Studies in his Old age , hee was of his Sonnes called before the Iudges , and accused by them as one vnfit to gouerne his Family , and so , worthy to bee remoued and dismissed from that charge : then the good old man , in defence of himselfe , produced and recited before the Iudges , the Tragedie of Oedipus Col●neus , which he then had in his hands , newly written , asking of the Iudges whether that verse seemed to be written by a foole ; which when hee had recited , hee was by the sentence of the Iudges ●reed . The like plea seemeth to bee commenced against you , deare Mother , and that by some , who call themselues your Sonnes . Your reuerend old Age , joyned with a too motherly indulgence ( as is too vsuall ) towards your younger Sonnes , they requite no better then to sue out such a Writ . For proofe hereof , may it please you but with your maturest judgement to 〈…〉 ( so called ) lately published . 〈…〉 ●ou may see how one of your sonnes ( at 〈…〉 about to reduce you to an vnion with the Church of Rome , as your only Mother , & to entertaine againe a conformitie and communion with her in her superstitious Rites and Ceremonies . Wherein ●ow nearely it concerneth you to vindicate and acquit your honour & reputation , your selfe can best judge . Nor need you ( as Sophocles ) to produce some new proofes of your old and venerable wisedome in the gouernment of your so noble a Family , it being not onely established vpon the pure doctrines of ●he word of God , but sealed with the bloud of so m●ny Martyrs , and witnessed by the ●estimonies and writings of so many of your ancient learned and reuerend sonnes both Bishops , Doctors , and others . Nor onely so , but the same Religion , anciently and for so many yeares continuance avowed and maintained by such a cloud of Witnesses , hath beene withall backed hitherto from the first Reformation , and your just separation from Babylon , by so many Parliaments all along . So that neyther doth your Mot●erhood need to solicite Gods Vicegerent , your royall Gouernour and Protector next vnder Christ , to call a n●w Synod for the discussing and determining of those Tenents , which for so many yeares you haue holden and maintained . It was the serpentine Craft of the Arrians to procure a Councell at Ariminum , wherein they might , if not by number of voyces ( wherein they exceeded the Orthodox there present ) cry downe the Conclusions of that famous Councel of Nice , touching 〈…〉 , with the Father , in pugned by 〈◊〉 yet at least so shake & waue them by calling them into question , as thereby to disable their validity and authority . Which fraud the Orthodox part smelling out , did openly protest against them , avouching , that they there assembled , not now to dispute or discusse the Decrees of Nice , but altogether to ratifie & subscribe vnto them by common assent . May it please you therfore in your wisedome to resolue , whether it were not expedient to petition his gracious and excellent Matie●ogether with the Hon : Court of Parliament now assembled , that an Act of ratification may be decreed for the Religion hitherto maintained ; and an Act of Prohibition for the suppressing of all Popish & Arminian bookes henceforth ; sith the Arminian section ●ath abused the Kings Proclamation , & so dishonoured the King , as if it gaue liberty to Popish Arminian bookes to be published , and restraint to their opposites , which maintaine your Orthodox doctrines , quite contrary to the intent of the Proclamation : and an Act of qualification , that in case any Orthodox booke , & such as tendeth to found edification in piety , as in Eltons booke of the Commandements , if it be in some one particular or other , found faultie , may not presently all at a clap be cōmitted to the mercil●sse fire , as his was , but purged rather ; wheras , on the contrary , such books , as here is answered , the whole frame & body whereof is Popish ▪ and worthy the fire , yet vpon the p●iring onely of a naile , ( as if now thoroughly purged ) is suffered to passe without controule to be prin●ed and reprinted . As if the Truth now were brought to such nice termes ▪ & so weake an estate , as the least straw is enough to stumble it , and cause it to fall , and wholly to suppresse and bury it in the ashes : and contrarily , Popery and Heresi● so highly aduanced , as it can easily leape ouer all blocks & Bulwarks of opposition . Againe , be pleased to take notice of one great inconuenience , if not rather mischiefe , which is like speedily to incroch vpō your indulgence , if not preuented . Some of your sonnes haue already dared to add to the Cōmunion booke ; as the whole forme of the consecration of Archbishops , Bishops , Priests , & Deacons , being now inserted in the said book , I wot not by what authority . Yea , and if such may be suffered to goe on , they will correct Magnificat . For if it please you but to make search , you shall find in the great printing house at London a Communion Booke , wherin the Author of the booke of private Deuotions ( and I saw it with mine eyes ) hath in sundry places noted with his owne hand ( as they say ) how he would haue the Cōmunion booke altered ; as in the Rubrick or Calendar he tels where and how he would haue such a Saints day called , and where he would haue red letters , put for the blacke , and so to canonize more Holidayes for you to obserue . Also throughout the Book , where he finds the word Minister , he would haue Priest put in stead thereof ; such an enemy is he to the very name of Minister , as if he would haue the world belieue , he had rather be a popish Priest , then a Minister of the better Testament , as Christ himselfe is called , or a Minister of Christ , as the Apostles were called , I haue ordayned thee a Minister , saith Christ to Paul. And in Conclusion , for those private godly prayers in the end of the reading Psalmes , he thinkes them fitter to be omitted , then added . I doe but briefly touch them , leauing them to your fuller inquirie , & more particular examination . But if such liberty may be indulged to such like Sonnes , it will shortly come to passe , that as neither you can owne them for your sonnes , so nor they you for their Mother : such a new face of Religion are they like to induce , if they bee not the better looked vnto . Yea , what a Metamorphosis haue wee seene already in these our da●es ? How vnlike is the present time to the former which we haue seene ? For , as I told the L. BP . of London , it was a pitifull thing to see the strange alteratiō of these times within this 7. yeares , from those former . For formerly , not a Pop●sh , nor Arminian booke durst peepe out ; but now , such onely a●e countenanced and published , & Orthodox bookes suppressed . It was not wont to be so , my Lord , quoth I. And let your Motherhood be pleased to make inquirie which of your Sonnes it is , that hath dared of late dayes to incroch euen vpon the liberty of Preaching it selfe , that in the most publicke place of the Kingdome , Preachers haue beene forced sometime before , to show their Sermons before they were preached , and some were not suffered to preach for their very texts sake , whereupō they purposed to preach ? Alas Mother , are our diseased so desperate , as they cannot indure the plaister . And good Mother , I pray you well & thriftily to discipline such your sonnes , as being Licencers of Bookes , dare answer , that they must not licence any bookes against Arminius ; no● yet any Catechismes . But I forbeare . I may feare , least , as Ioseph , for bringing the euil report of his brethren to his Father so I to you , may incurre their hatred , as he did . Now ●he Lord looke mercifully vpon you , & your goodly family , least Simeon & Leui Brethren in euil , indanger the whole house of Iacob to the vncircumcized . For great is the wrath of the Lord that is gone out against vs. Y●t the naturall constitution of your pure body promiseth long life , if it may but be preserued from peccant humours , which otherwise may proue mortall . Wee know that God will consume the Beast with his limmes . But iudgement must begin at the house of God : there will he begin to purge out the dreggs of Popery . And if we would judge our selues , we should not be iudged . Now the Lord fill you full of holy zeale & courage for his glory & truth , least Christ charge you , as he did the Church of Ephesus , I haue somewhat against thee , because thou hast left thy first loue . I● therfore you be not zealaeus and repent , take heed you proue not like to the Church of Laodicea , who said , I am rich , and increased with goods , and haue need of nothing : & knowest not that thou art wretched , & poore , & blind , & naked ; neither cold nor hot , but lukewarme , for which cause it came to passe , as Christ told her , that he spued her out of his mouth . For the preuention whereof , good Mother petition , that an Act may be made for the disabling & making incapable all Popish & Arminian Doctors of either Bishoprick or Denery , or other high preferments ; so it is wel hoped you shold quickly see an end of al such heresies . And let the knees of your heart be euer exercised with your hands to lift vp your humblest prayers for the Lords anointed our most gracious Soueraigne , Patron , & Protector , that as God hath most richly endowed his Maiestie with such Princely & peerlesse graces , as no Prince in Christendome with the like : so it would please him to vouchsafe this sinfall nation , & vnworthy to be beloued , long and liberally to inioy the fruit and benefit of so vertuous and religious a Prince : whom if our great sins hinder not , I trust to see the most glorious and renowned King , that euer the state of Christendome saw . I haue no more to say , but to pray your Mothers blessing to Your dutifull and affectionate Sonne , HEN : BVRTON . TO THE READER . CHristian Reader , hee that in the winter season puts out to Sea , must expect to be encountered with stormes , and as the times are , with enemies ●lso . Alaes , that euer we should liue to see such troubles in Chrystendome . But of them Christ and his Apostles foretold long agoe . Shall Christians then thinke to sleepe quietly and securely in the midst of such a troublesome sea ? Yea , that 's for the drunken man , who lyeth downe in the midst of the sea , vpon the top of a Mast , senselesse of the danger ; a● the wise man speakes . And yet shall the poore Mariner be counted a mad man , for toyling at the tackling for the safetie of the Ship : While the fresh water souldier counts it wisedome to shrowd himselfe vnder hatches , least he see his owne death ? Yet this hath beene my lot . I heare , Alas poore Burton , he is crackt . Discontentment , or hope of preferment haue imbarkt him in this perilous aduenture . Such be the censures of the wise world . What shall J say ? Am J crackt ? Wherewith ? Not , J am sure , either with too much learning ( as Festus charged Paul , ) or too much liuing . And if I am mad , J am not the first . Euen the Prophets of old were so accounted . When one of them was sent to annoint Iehu , his followers said , what said this mad fellow to thee ? Yea Christ the Prince of Prophets escaped not this doome : He is mad , why heare yee him ? Patiently therefore will J beare his reproach . But am I discontented ? for what ? What need I , when , blessed be my God , I haue enough , no lesse then I desire , and much more , then I deserue ? Beneest , cui Deus obtulit larca quod satis est manu ; could the wise heathen say . Surely a speech worthy of Christendome : Well is the man whom God ( for goods or land ) Giues , what sufficeth , with a sparing hand . For my selfe , J haue Agurs wish : nor pouer●y , nor riches : both dangerous . And hauing enough , what need I for hope of preferment imperill euen that enough which I haue ? Or will any man perswade me this is the way to preferment ? Jt is no beaten path , I am sure . Let others , who will , take this way : surely I neuer went it , nor euer meant it , for that end . And y●t ( as all aduentures are led and fed with hope ) I cannot say , but hope hath had a speciall hand in all that J haue vndertaken . But what hope ? Or whereof ▪ Hope of worldly preferment ; A●as . Nothing more absurd . But a hope to glorifie God , to doe faithfull seruice , and bring some profit to his Church , to my Soueraigne , to my Country . And if this should faile in the successe , hope yet for Gods mercy in the rec●mpense of reward . For this cause I haue with Moses chosen rather to suffer affliction with Gods people , then to inioy worldly preferments . If J had consulted with flesh and blood , and followed their councell , I might haue been as worldly wise perhaps as others , and spared my labour , and spent my dayes in a more safe silence , or silent safetie . It was not any blind fool-hardinesse that pusht me on ; J did first cast vp the reckoning , before J began to build . And howsoeuer the building may be impe ▪ c●●ed by Sanballets , sure J am , they cannot raze the Foundation , being such as the Gates of hell shall not preuaile against . And howsoeuer the Spider may extract poison out of the wholsomest flower ( which is not from the nature of the flower , but of the Spider , whose poysonous bowels turne the best nutriment into poyson ) howsoeuer malice may misdeeme my sinceerest meaning expressed in clearest and most n●ked words : yet ( as J vttered with a cleere voice in the car●● of the Lord Bishop of London , at my first examination about Israels Fast ) I haue done nothing , but with a true intent and desire for Gods glory , the good of my King and Country , and the Church of England , whereof we are members ; and for which I am ready ( if need were ) to lay down my life . So little doe I esteeme the Serpents hissing , or the dogs barking . Not to stay thee too long in the threshold , here take a full view of my answere to a Popish booke bearing in the Front , A collection of priuate Deuotions , or , The houres of Prayer . If I haue not fully vnfolded the mystery of iniquity wrapped therein , let thy charity pardon my imperfections , and thy sharper judgement supply my defects . Onely , J confesse J haue purposely omitted many things for breuity sake , wherein the Author rather expresseth his popish , if not apish affection , in symbolizing with Iesuiticall catechismes , Officium B. Mariae , &c. then giueth occasion of solid confutation , as being partly ridiculous , though mostly superstitious , and some erroneous : for example , The lawes of nature : the Precepts of the Church : the three theologicall vertues : three kinds of good workes : seuen gifts of the Holy Ghost : the twelue fruits of the Holy Ghost : the spirituall workes of mercy : the corporall workes of mercy : the eight beatitudes : seuen deadly sinnes : the contrary vertues : Quatuor nouissima , &c. To which he might haue added , The fiue senses , &c. The foure Cardinall vertues : as they are set downe in Officium B. Mariae , whence he hath the rest , and in , Las horas del nuestra senora , The houres of our Lady . As also the 15. mysteries of the office of our Lord Iesus Christ , for to meditate and say the Rosary of our Lady , whereof , fiue joyfull ; fiue sorrowfull ; & fiue glorious : which with the rest are numbred vp by Ledesm● the Iesuite , in his Catechisme of Iesus Maria. But he would first try how these would relish . Yet his seuen deadly sinnes at least deserued to come v●der the ferula , or censure . Wherein wee might haue shewed the absurdity of Popish distinctions of sinnes mortall and veniall , yea how it verifies and cryes downe the inestimable price of Christs death , and extenuates or annihilates the rigor of Gods law , and eleuates or sleights the nature of sinne : the least , deseruing eternall death . Againe , we might haue shewed , how by Christ al sins are veni-that pardonable : but without Christ , mortal , and vnpardois , nable , seeme they neuer so small . Thirdly , we might haue shewed the absurdity of his number of those seuen deadly sins of the : of which ye shall not find the breaches of many of the Commandements of the second table ranked , nor of any of the first Table : as if Athiesme , infidelity , idolatry , blasphemy , periury , profanation of the Sabboth , and the rest , were not deadly sins , but to be reckoned ( if the Author account them any sins at all ) onely among his venials . But J hope some other will supply , what I haue omitted . Jn the meane time take this in good part , and so Farewell . Thine in Christ HEN : BVRTON . A TRIALL OF Priuate Deuotions . OR , A DIALL FOR THE houres of PRAYER . Charis . GOD saue you Madam . Curia . Lady Charis ? My loue salutes you , much ioying to see you . Madam , it is newes to see you at Court. Some good winde , no doubt , hath blowne you hither . Cha. Madam , no other wind , but of duety and affection to visit your Ladiship . Onely I must confesse , that the late Booke of Deuotion , which your Ladiship sent mee , hath occasioned mee to come sooner , then otherwise I should , or well could . Cur. Madam , you are the more welcome . And I pray you , how doe you like that Booke . Ch. Madam , it were good manners I should first howsoeuer giue your Ladiship thankes ; for I dare say , whatsoeuer the Booke is , your Ladiship out of good Deuotion sent it me as a token of your loue vnto mee . Otherwise , for the Booke it selfe , I must confesse , that so soone as I looked but vpon the Frontispeece of it , and seeing it to weare the vsuall Badge of Iesuiticall Bookes , I had certainly without any more adoe flung it away ; but for the due respect I bore to the sender , your Ladiship . And yet I thought with my selfe , that haply your Ladiship had mistaken one Booke for another . Otherwise I knew not what to thinke ; whither some might haue gone about , if not to seduce , yet at leastwise , to induce your Ladiship to a friendly opinion of the Popish Religion ; or I wot not what . Cur. But Madam , though I haue but little Latine , yet I haue learned by rote one Prouerbe , Fronti nulla fides : The outward front or face of things is not to be belieued . But haue you looked within the Booke , and read it ouer ? Then you will be of another mind , and conceiue a better opinion of it . Ch. Surely Madam to the front or face of it I confesse I gaue but small credit : But looking further into the Booke , and according to the scantling of my slender capacitie , and shallow iudgement , taking a view of the whole frame and mould of it , it seemed to me to hold sutable enough to the Front , and to be much what the same in substance , that the Title made shew of . Cur. But Madam , I hope you are none of those , that censure the Booke for Papisticall , as Puritans haue slandered it . Cha. Madam , I dare not take vpon me to passe my censure vpon Bookes . Yet I confesse , seeing your Ladiship vrgeth me , that it smelleth strongly of Poperie . Yet not relying vpon mine own conceit , I desired some learned Ministers to tell me their iudgement of it , and none of them could approue of the Booke . Cur. I pray you what Ministers were those ? Cha. Madam , I dare be most bold to name mine own Chaplaine for the rest . Cur. But doth your Chaplaine hold the Booke to be Papisticall ? Ch. Madam , I had rather I had some good occasion to be a suiter to your Ladiship for some good preferment for my Chaplein , and no better then he deserueth : 〈…〉 present occasion , which I feare may perhaps preiudice his preferment . We poore Countrey-people cann●●●●use sometimes , when our leasure serueth , but as 〈…〉 , discerne which way the game goeth , 〈…〉 to hazzard our stake , where we see such infinite odds of Court-wit to Countrey-simplicitie . Cur. Madam , you speake merily . But in good sadnesse I desire for mine owne satisfaction to heare what your Chaplaine can say to this Booke , either in whole , or in part . I promise you , of mine honour , it shall be no manner of preiudice vnto him , but I will rather doe him all the good I can . Ch. Madam , vpon these conditions my Chaplaine shall attend you , when you please to appoint the time . Cur. Madam , I thanke you . Then , if it may stand with your conueniencie , I shall entreat your Ladiship to bring him with you on Friday morning by eight of the clocke . I will set all other businesse apart for this . And for the better boulting out of the truth , and satisfaction on both sides , my Chaplaine also shall be here , to answer to such things , as yours shall except against . For I must tell you Madam , my Chaplaine Master Diotrephes , doth as much applaud this Booke , as yours doth disallow of it . Ch. Madam , I doubt not but my Chaplaine is able to shew good grounds for any thing , that he shall except against . But I like it very well , that your Ladiship is pleased to appoint your Chaplaine to be here . Both I , and my Chaplaine ( God willing ) will be ready at your time appointed to attend your Ladiship . But Madam ( if I may be so bold with your Ladiship ) will your honour be stirring so soone , as by eight in the morning ? Cur. Nay , God helpe vs Co●rt-Ladyes ; 〈◊〉 in the Countrey haue but a poore conceit of vs , to thinke vs such idle Hous-wines , as to lye a bed till eight of the clocke in the morning . But we must beare all with patience . Char. Madam , if we in the Countrey thinke so of the Court , it is but because we are willing to hope , that all the idle Hous-wiues be not in the Countrey . But before I take my leaue of your Ladiship for this time 〈…〉 me leaue a little to shew my learning , and to try 〈◊〉 ( that our Chaplaines may not seeme to carrie all 〈…〉 away ) let me obiect one verie materiall 〈◊〉 ●n the Booke , to your Ladiship . Cur. Nay God a mercie Madam ; For ( I wis ) if we women ( as light account as men make of our learning and iudgement ) might but as freely as men dispute , and if the fashion were but ones on foot , they shall find that we haue not onely words , but wit at will , and perhaps as smart and shrewd arguments , as the most Scholasticall among them . But I pray thee Madam let vs heare your obiection . Char. Madam , I am possessed with an exceeding wonderment , that this Booke should find such entertainment and approbation in the Court , especially among ( pardon my rudenesse ) you Court-Ladyes , being so full , I say not of complements , but of many imployments , chiefely your selfe . Yea the verie curiosities of Courtly attires , and the varieties of fashions , which not onely must be followed with the first , but studied also to vphold the Court credit , are they not enough to take vp all one forenoone ? And then Madam where will you find time for your Matins , and other houres of Deuotion , which this Booke imposeth vpon you ? What ? Will the Author of this Booke make the Court a Monasterie , or Nunnerie ? Would he haue the Ladyes and Mayds of Honour to turne Nunnes ? What ? Nothing almost , but euerie houre of the day , to turne ouer and ouer your Beads ? This were a strange Metamorphosis , for Courtiers thus to keepe holy day . And therefore Madam , I wonder , that the Court , of all other , cryeth not downe such a Booke as this . Nay Madam , seeme to approue it as much as you will , yet you can neuer perswade the simplest Rusticke , that you Courtiers are , or can be euer a whit the deuouter for all this Booke . For it is impossible for you to practice one quarter of it . And taking vpon you the obseruation of such canonicall rules , as standeth not with possibilitie to keepe , either you must get a dispensation to remit the rigour of them , and to admit of such a practise of deuotion , as either your Court-leasure , or disposition can conueniently , or but indifferently performe : Or otherwise you must be driuen of necessitie either daily to goe to shrift for absolution , or to chawke vp all your defects and failings for your generall shrift : Wherein , and for which , such penance may be imposed vpon you , as you shall hardly determine , whither of the two is more grieuous , to obserue the rules for your deuotion , or to satisfie for the penaltie . Cur. Surely Madam you argue verie vnhappily ; nor doe I thinke , your Chaplaine , or any man can say more to this Booke , then you haue done . But Madam , what would you haue vs to doe in this case ? We poore Ladyes , Protestants of the Court , are in a great strait . We are pressed on the one side with importune impossibilities , as you say : On the other , with the vrgent examples of Romane-Catholicke Ladyes , among whom we conuerse , who presse vs with their exemplarie practise of pietie and deuotion in their Religion , putting vs and our Religion to shame , if we doe not equalize at least , if not outstrip them in point of deuotion . Char. Madam , all such Romish practise of deuotion is not worth Godamercie , or that it should stand in the least competition , or comparison with true deuotion . The Priests of Baal , what a stirre kept they , what zeale shewed they in launcing of their fl●sh , what vnwearied deuotion in the repetition of their prayers , and that euen vntill the euening Sacrifice , fulfilling almost all their canonicall houres , and yet all to no purpose : Whereas Elias Gods Prophet vsed onely a short prayer , which preuailed with God ? Doe you thinke Madam ; that your Roman-Catholicke Dames are euer a whit regarded of God , for all their turning ouer their Beads , or saying ouer their Beadrowes of Pater-nosters , and Aue-Maries , and they wot not what ? Alas Madam , blessed be God , we are not so childish , after so long a bringing vp vnder the Word , to account such Baby-deuotion worthy of our least emulation , much lesse of Apishimitation ? Therefore Madam , if I may aduise you , away with this idle Apish Booke of Popish Deuotion ; suffer not either your Court , or your Christian libertie so to be imposed vpon with such obseruations , as are either impossible , and at the best , perhaps vnprofitable ; as whereof it may be said , Who required these things at your hands ? But I feare I am too bold with your Ladiship . Thus you see a Fooles bolt soone shot . I will take my leaue . Cur. Madam , I will detaine you no longer , my attendance also calling me away . Therefore , till the set time , adiew Madam . Remember Friday morning . Char. Madam , I will not forget . The next meeting on Friday morning . Charis . MAdam , God giue you good morrow . Cur. Welcome Madam . I was euen expecting of you . Haue you brought your Chaplaine with you ? Char. Madam I haue ; who is ready to tender to your honour such satisfaction , as he hath in his iudgement conceiued to be conuenient . Cur. Master Iohannes , I would intreat you here to spend a little familiar conference with my Chaplain Master Diotrephes , about that Booke which your Lady hath acquainted you with . I suppose you come sufficiently instructed what to say therein . Iohannes . Madam , I must craue pardon for my boldnesse in this my rudenesse , hoping that wherein I shall offend , my Ladies command in bringing me hither will helpe to excuse me . For as for this Booke , I confesse I was loth to meddle with it , but vpon her ouer earnest pressing of me . And besides my time hath beene verie short to informe my selfe sufficiently touching all the particulars of this Booke , which perhaps a more iudicious eye vpon better deliberation might more fully discouer . Nor did I thinke it fit to trouble your Ladiships eares with any tedious canuasses to and fro ; but rather to recommend it to your Ladiship in one briefe view , to peruse the same at your best leasure . And here it is in writing , praying your Ladiships honour to pardon my rudenesse and plainnesse therein , according to your honours promise to my Lady here . Cur. Sir , I thanke you very kindly , wishing I could as easily requite your paines and courtesie , as I can hardly otherwise deserue it . Ioh. Madam , your noble acceptance shall be to me as a most ample recompence . Cur. I promise to bestow the reading of it thorowly . Ioh. Madam , God grant you may reape much fruit thereby . The Lady CVRIA reades the Writing of M. Iohannes here set downe ; concerning the Booke intituled , A Collection of Priuate Deuotions : OR , The Howres of Prayer . And hereupon , as it seemeth , such is ●he affection of the Authour or Authours and Abbetters of this Booke of Deuotion , that rather then they will be scrupulous to auow themselues affectionate well-willers at least of the Church of Rome , if not rather symbolizers and intercommuners with her , yea and to be Authours of reducing this Church of England backe againe to that spirituall Aegypt , while all along without difference they shuffle all together in one Church , as more particularly will appeare in the sequell : They sticke not to prefix the Iesuits vsuall Marke IHS vpon the Frontispiece of their Deuotion , and vnderneath it a votarie or two , with a Crosse deuoutly erected . As if they would with the Name of IESVS Inchanter-like , coniure downe the Spirit of Truth , and coniure vp the spirit of Pontifician errour and sedition againe in this our Church . So that this Booke of Deuotion bearing and wearing the Iesuits badge vpon the Forehead , we cannot better parallell , then to that egregious dissimulation and counterfeit Deuotion , which HENRY the Third of France tooke vpon him , when he found that he could not by downe-right force suppresse the Truth with the Professors of it . Therefore he attempts what force there is in framing and conforming himselfe to be a patterne of Deuotion to others . Hereupon he builds Monasteries , vndertakes Prilgrimages , confirmes the Brotherhood of Penitents , erects the Order of Hieronymites , is daily and familiarly conuersant with the Capuchins , and Fueillans , called Iesuites , carries a Crucifix and Beads in Procession , with a whip at his girdle ; causeth many Bookes of Deuotion to be printed ; and to conclude , he institutes the Order of the Knights of the Holy Ghost , founded vpon such conditions , as tye them by a strict and sacred bond to the Church of Rome . And wherefore all this ? Saith the Storie ( to omit other complementarie ends ) For the entertainment of a number of Minions , and Horse-leeches , to whom they must rather weigh , then tell money ; but chiefly to pull downe the Protestants , to vndermine them , by this lure of worldly greatnesse , withdrawing the chiefe Heads , who could not attaine to this high and stately degree of Knighthood , but by renouncing of their Religion . But see the mischiefe of it , this dissembled Deuotion not so well suiting with his other h●mours , of Feasts , Maskes , sumptuous pastimes , drawing on new impositions to maintaine them , led the first dance of rebellion ; While ( saith the Storie ) the Queene-Mother , and those of Guise , seeing the King drowned in these delights of Court , did willingly entertaine him in that humor , that either busying himselfe in numbring his Beads , or treading the measures of a dance , themselues might hold the Raines of Gouernment , and dispose of affaires of State without controule . What way also this made for the Spanish-faction , working by his Indian-Gold , the Storie sufficiently toucheth . But this by the way . The parallell I confesse is vneuen , in regard of the persons compared , the one a Prince , the other , meane Parsons : But the things compared are not so vnequall , as Popish deuotion on both sides ; that , adorned with the Badge of the Holy Ghost : this , of Iesus ; in both , those two Diuine Persons in the Trinitie most hellishly and impiously prophaned , being made the Badges of those , who are professed Vassalls of Antichrist , that Man of Sinne , and being worne by such as would still be reputed Protestants , they are the verie Ensignes of Apostacie from CHRIST to Antichrist ; and therefore how true Seruants and Subiects such can be to Protestant Princes , who by their Order of Knighthood are sworn Liegemen to the Pope , I leaue to others to iudge . Onely that King caused to be published sundry Bookes of Deuotion , yet all of one meale : But this Booke hath no fellow , must alone be published for a singular and vniuersall Platforme of all Deuotion , silencing and suppressing all other Bookes of the like n●ture . So that what entertainment , in time , is this deuout Booke like to find in the world , when none else shall be permitted to be printed , yea , when as not onely Bookes of religious Deuotion , but also of sound Doctrine , may not be allowed to see the light ? As therefore Popish Deuotion is the Daughter of blind Ignorance : So on the contrarie , this Deuotion is like to proue the Mother of Ignorance ; verifying that Riddle of the Water and Ice , mutually bred of each other , Mater me genuit , eadem mox gignitur ex me . And so plausible is this Booke of Deuotion to all Papists , as they begin to triumph , not sticking to say , that they hope ere long these faire and towardly beginnings will grow on apace to the full and vniuersall reestablishment of their Roman-Catholicke Religion here in England , telling their seduced Disciples ( as one of them , now reformed , blessed be GOD , told me ) that we had now already at London a Booke of Seuen Sacraments publickly allowed . In summe therefore , let not the Authours of that Booke disdaine to be vulgarly reputed and reported for the Seruants of the Church of Rome , whose Badge , specially , that of the Iesuites , they sticke not to put vpon the Front of their Deuotion . And so much for the first Frontispeice of the Booke . Now to the next Page , wherein they father this Septenary horary forme of deuotion vpon the practise of the ancient Church ; And these houres of prayer are compiled , much ( saith the Booke ) after the manne● published by authoritie of Quéene ELIZABETH 1560 , &c. First for the ancient Church of CHRIST ; No Church did anciently obserue , or precisely prescribe these Seuen houres of prayer , duely and daily to be vsed , as the Authour or Athours would beare vs in hand . How ancient I pray you is this Canonicall obseruation ? Forsooth Pope PELAGIVS the Second was the first instituter of the Seuen houres ; and that was towards 600 yeeres after CHRIST . This somewhat ancient . But what authoritie haue we for it ? PAMELIVS vpon CYPRIAN saith , They say so , that this PELAGIVS was the first instituter . Onely , They say so . Though POLYDOR VIRGIL speake a little more confidently . Satis constat , It is apparant enough ; but tells vs not whence . Nor doe I find this Septenary to be more ancient , then Pope GREGORY the Ninth , who composed the Decretals , about 400 yeeres agoe . He indeed sets downe the Seuen houres , in the Title of his Chapter ( iust as truly , as our Authour in the Title of his Booke ) deriuing the same from some spring of antiquitie , and namely , the Agathen Councell Prouinciall in France , which was , some 800 yeers before his time . But the Pope there committed a foule errour in setting downe Seuen canonicall houres , for two : The Agathen Councell mentioning but two houres of prayer , the morning , and euening . So that the best authoritie , and hoariest antiquitie for your Seuen canonicall houres , is GREGORY the Ninth , Pope of Rome . This is that ancient Church , wherein this practise appeareth first to be decreed , and solemnely obserued . This Pope then first decreed the Seuen canonicall houres . But of whom to be obserued ? Namely , of the Priests , Friers , Monkes , and such like holy-day-persons , for the most part Male feriati homines , as Rome could afford ●now . Of others he saith nothing , saith the glosse ; although it say , Others seeme not to be bound , but surely they are . But the Priests , Monkes , and other Votaries were specially bound to keepe them constantly . Which seemes to be the reason why it is probable , that some haue coniectured PELAGIVS the Second to haue beene the first institutor . For about his time did all kind of Monkes , and such like Orders begin exceedingly to be multiplyed ; many of them taking vpon them such a strict discipline , as might admit , yea in some sort necessarily require so many Canonicall Houres of Prayer , at least to refresh the tediousnesse of that austeritie , wherewith they exercised their extreame patience . Some Monkes were called Insomnes , for their continuall watchfulnesse ; And what could they doe better , but pray , to entertaine the tedious nights , and vacant daies ? Some did so macerate themselues with immoderate fasting , and course faire of small quantitie , that they made themselues vnable to doe any thing , but pray , if that . Others coopt themselues vp , in such short and narrow , and low Cells , as vneath they could either lye along , or stand vpright ; so that the best and easiest posture for them , was to be on their knees praying . Others forsaking humane societie , and liuing among the wild Beasts , called therefore Armenta , Droues , or Heards , feeding on roots and grasse , and lodging sub Dio , or in the Caues , what could they doe else , but ( if they had so much sense left them ) pray ? Now , seeing our Authour will needs reuiue and recommend to the Church of England these his seuen Canonicalls : Vpon whom will hee impose their obseruation ? Vpon Courtiers ? Alas , they are taken vp with a thousand thoughts , perhaps , how to rise higher ; perhaps , how to keepe their standing ; perhaps , how to preuent and take off enuie ; perhaps , how to appease such an Opposite ; perhaps , how to purchase such a Friend ; perhaps , how to compasse such a preferment ; but specially the Female sex , incombred with a thousand womanish Ceremonies , if not State-proiects , or their owne honours ( as I heard once a great Lady of the Court say , there was neuer a day went ouer their heads , but once at least their heart aked ) so as they cannot attend such tedious Canonicall Seruice . Or Citizens , or Countrey-men ? They haue their vocations to follow , which if they should intermit , to say ouer this Booke of Deuotion daily , and duely , as it prescribes , how should they liue ? Except ye could perswade them to a thinner diet and courser habite , too good an allowance for an idle life . Or will you impose it vpon the Priests , or Ministers of the Church ? But you know our golden Priests ( I meane in the best sense ) are not like those woodden Ones in the Church of Rome , who hauing little else to doe , but to say ouer their Masse , or a few Mattens , had need to be exercised with Canonicall houres , to keepe them at least from worse exercises . But you know , most Ministers in the Church of England are labourious in their calling , who if they should precisely ●uerie day say ouer your Booke of Deuotion , they should haue little time left to prepare conuenient Food for their Flockes on the Lords day . Although perhaps you could be content to dispense with that ; Nay rather , if yee will needs inforce your Houres vpon vs , lay them vpon dumbe Priests , such as either cannot , or dare not , or at l●ast will not preach the Word to their people . These being the men , that cry so much for long prayers , and short preaching , you might doe well to bring them to a Canonicall obedience of your Canonicall houres , and that they performe the same not by Proxie , or Curacie , but in their owne persons . Otherwise if you cannot find Holy-day-men enough to take your Booke to taske , what doth it import else , but a necessitie of bringing in Monkerie , and so of erecting Cells againe , for the practise of your Deuotion ? Which I trust all your Deuotion will neuer bring to passe . In the second place , from the practise of the ancient Church , the Authour descends to defend his Septiformious Deuotion to be Much after the manner published by authoritie of Quéene ELIZABETH , 1560. Much after the manner , is indeed a prettie qualification of the matter : Much-what , not so altogether . But for your Much , Distingue tempora ; Distinguish the times . That Horarie the Authour speakes of , was set out neere the first yeere of her Raigne , when as Poperie was not buried , nor the Gospell out of her Cradle . That noble Queene of euer blessed memorie , in the beginning of her Raigne , did for the present prudently conniue at , and act some things , which afterwards by degrees she suffered to vanish . For the purpose : In the verie beginning of her Raigne , before her first Parliament , she set forth a Proclamation , inhibiting all Ministers in and about London , and else-where , to preach at all , lesse or more , but onely to read Seruice , vntill further order from her Maiestie . Is this a good argument for the Author , or any his Fautors by his seeming deuotion of making many long prayers , to sholder preaching out of the Church , or to wayne the people from hearing , because forsooth , QU. ELIZAB. once by Proclamation prohibited preaching , and allowed onely reading of Seruice ? But how long lasted this restraint ? No longer then the Parliament approaching , wherin was most happily established the liberty of preaching the Gospell , and administring the Sacraments . Take another example , in the dawning of the Gospell in England before her time , in King Henry 8. his raigne : The Lord Cromwell in his English Primer 1535. in the Preface before the Letany , apologizing his leauing out of the Letany in his former Primer , saith , wherefore , for the contentation of such weake minds , and somewhat to beare their infirmities , I haue now at this my second Edition of the said Primer , caused the Letany to be printed , and put into the same , &c. Marke , for the contentation of weake mindes . Thus in the Primitiue Church some things were tolerated during the infancy of it , which afterwards were quite abolished ; as Act. 15. The abstaining from blood , and strangled , was inioyned the Gentiles for a time . And why ? for saith S. Iames , verse 21. Moses of old time hath in euery City them that preach him , being read in the Synagogues euery Sabboth day : so that for offending the Iewes , the Gentiles , among whom they liued , must for a time forbear● to eate blood , and that which is strangled . So in the beginning of Reformation in England vnder that blessed Queene , there were many Papists , of whom there was a tender respect , to offend them as little as might bee , vntill the clearer light of the Gospell , like the Sunne mounting , should of it selfe dispell and chase away all ●hose mists . And in our Communion booke , in the Admonition to the Commination against sinners , haue we not these words , In stead of which godly discipline , it is thought good , &c. By which examples wise men may learne , not to tak● 〈◊〉 all former precedents as currant for present times . Ma●y things might be winked at in the infancy of the Church , which are not tolerable in her riper age . In that Horary●et ●et forth 1560. there was a tender regard had of the weakenesse of the time , to allow of such things , which in these times of the cleare light of the Gospell , and full growth of the Church would be ridiculous . When I was a child ( saith the Apostle ) I did as a child , I imagined 〈◊〉 a child ; but being a man , J put away childish things . Were it not absurd and ridiculous for a man growne , to fall to his old childish sports and toyes againe ? And we know that suddain changes from one extreme to another , euen from euill to good in a State , are difficult , if not dangerous , being not discretly carried . Nor could it be expected , that the Church hauing beene long pent vp as it were in a dungeon , and comming suddenly forth into the broad light , but it should at first bee tender-sighted , till after a while her eyes were better inured to looke vpon the light . Or being but newly pulled out of the puddle of Popery , that by and by she should bee washed cleane from all spots . As Luther intreats his Readers , if they finde in his writings any thing smelling of the old Caske of Popery , that they would remember , he was once a poore Monke . And for any in these dayes , of a long and well setled Church , to plot the bringing in againe of Pope●y , they know it well enough , their way is not to doe it forthright , but by many insinuations , and winding wayes , as , to suppresse all printing of bookes against Papists , to print and publish such bookes , as doe in part maintaine our Church , and in part comply and symbolize with Popery , and by seeming to slight Popery , slily to bring it into credite ; to restraine preaching as much as may be , by laying burthens vpon the Ministry ; to suffer none to come to any place of eminency in the Church , but through Simony gate , or ambition , and such by-wayes , to make sure if possible a corrupt Clergy ; if any bee sincere and bold in lashing of sinne , especially raigning sinnes , to snap him vp , and muzzle him for barking , and such like . But to conclude the former point of the Authors allegation of that Horary set forth 1560. and for the further making good of the answer thereunto ; it will not be impertinent here to insert , what he addeth in his Preface , pag. 7. quoting in the margent together with that 1560. another set forth by the same authority , 1573. Ouer against which words , his text hath these words ; These prayers , which for the most part , after the same manner ▪ and diuision of houres , as here they are , hauing heretofore béene published among vs by high and sacred authority , are now also renewed , and more fully set forth againe , &c. Where he confesseth againe , that he followeth these former precedents , but for the most part : No , nor that neither ; for examining the copies well , we finde great difference : For besides many other good things , he hath left out the himne , wherein is , Pellit● falsam , insere veram Religionem . Consceleratum perd● Papismum , &c. And ex psalmo 2 , Hoc tempore sentimus Deus Opt. Max. non solum Antichristum , &c. But what he leaues out against the Church of Rome , hee puts in for it ; as a faire Iesuiticall frontis-peece , Seuen Sacraments of the Church , and the like . It would fill a whole booke , to note all the differences . But herein lyes the maine matter , that he couples the booke of Deuotion set forth 1573. with the other 1560. as if they were all one . For he quotes in the Margent , The Horary set forth with the Queenes authority , 1560. and renewed 1573. imprinted with priuiledge at London , by William Seers . It is well that the copies of those Moth eaten bookes are yet extant , at least to be an evidence , how farre forth the Author herein speakes truth . Yet , if he had inquired a little more diligently , hee might haue found another set forth by the same sacred authority , imprinted by the same foresaid William Seers , in the yeere 1564. being the 7. of that blessed raigne . Now comparing these three Copies together , I find the two last very different from the first , not onely in their forme and matter , but in their Title . For the first , in 1560. is inti●uled , Horarium : but the two succeeding , the one 1564 the other in 1573. are intituled Pr●ces priuata , &c. The Horarium indeed setteth downe the houres of prayer ; but the two latter bookes recommend onely Morning and Euening prayer , with their matter and forme , together with a short forme of prayer at rising , and going to bed ; but without prescribing at what houres . Obserue then in the first place a notable difference . The first booke of Deuotion , as comming neerest to the time of Popery ( the Gospell being yet but as it were in the dawning ) bore some resemblance to those Canonicall formes of prayer formerly vsed in time of Popery ; and so was called Horarium . Yet this was in Latine , seruing chiefly for the vse of all Clerkes , or old Cloysterers , to content them for the time , till better prouision might be had , and till their stomakes could digest stronger meat , and their eyes indure the clea●er light . So that within 4. yeeres , the Horarium disclaiming further affinity or Cosen-head , so much as in name with the Popish Horaria ▪ in the next Edition , and so forward , put on the name of Pr●ces priuat● , and that in studio sorum gratiam collectae , &c. Priuate prayers collected for Schollers or Students , such as vnderstood the Latin tongue , to the end such especially being informed in the right forme and matter of praying might the better instruct others in the same duty ; that so by degrees , all Popish superstition and erronious deuotion might get them hence into their darke Cels. Note againe , that the third Edition of those prayers , 1573. was yet more exact , then the former in 1564. and much more different , as the more distant still from the Horarium . Ve●●r● transieru●● , &c. Old things are passed away , and all things now become new ; the Gospell now promouing all things towards their perfection . And now when all is done , would the author with his , bring vs backe at least to the brinke & borders of Popery againe , by his Canonicall houres , and the like ? Being now men of ripe yeeres , would he haue vs to become children againe ? And after we haue begun , and gone on so far●e in the spirit , now to be made perfect in the flesh , by turning back to beggerly rudiments ? After the cleare meridian Sun-shine of the Gospell , would he reduce vs to those duskish dawning shadowes , out of which that first Horarium was but newly peeped , but to last no longer then till time might more fairely shake hands with all Popish shadowes ? As the Iewish Ceremonies had a time , euen after the establishing of the Gospell , for their solemne obsequies . But to conclude , the plaine truth is , to such a passe is Popery now come in these our dayes , that if euer , the Church of England ought henceforth to haue the least correspondence and conformity with it ; yea to be so farre from renewing any old acquaintance with it , as vtterly to shake hands ; and if any ragges or reliques of that Whore haue beene patched to our Mothers Robe , we ought to rip it off , and strip our selues of it . Rome is now fully reuealed to be the Whore of Babylon , the Pope , the head thereof , to be that man of sinne , that grand Antichrist ; which for any learned man not to see in these dayes of the Gospell , is to stumble at Noone-day , yea to be strucke blinde at the cleare light . It followeth in the Title : Taken out of the holy Scriptures , the ancient Fathers , and the diuine Seruice of our owne Church . Here be three authorities , the least whereof not to be contemned . The first is , that he saith his houres are taken from the holy Scriptures . His quotations are strowed all along the booke ; but so , as if we amasse all the generall precepts and particular practises of prayer in Scripture into one Canon or rule , there should not be one houre , or minute , throughout the day and night , which we should not spend altogether in prayer . So that the abusiue vnderstanding of Scripture in this kinde was that , which brought the Euchet● to do nothing else , but pray . The Scriptures commend to vs specially two times of publicke prayer for the day , the Morning and the Euening prayer , the one about our nine in the foreno●ne , the other about three in the afternoone , which our Church followeth ; these two were called the Morning and the Euening Sacrifice . Hence it is , that Christ began to bee offered from the Morning Sacrifice , to the Euening Sacrifice , as sanctifying all our Sacrifices of Prayer and Prayse , Morning and Euening , in that Sacrifice of himselfe . But he speakes here of Priuate houres of Prayer . And where will he find in Scripture any such practise , as the obseruation of his Seuen Canonicall houres ? DANIEL prayed three times a day . Yes DAVID saith , Seuen times a day will I prayse thee . But that 's of Prayse . And though it may be meant also of Prayer , it signifieth onely his frequent praying , farre from a superstitious obseruation of Canonicall houres , in those dayes not hatched , or heard of . But of Prayer he saith , Euening and morning , and at noone day will I pray , &c. But for all this mans colouring the matter with Holy Scripture , he hath no other Scripture for his Canonicall houres , but the Popes Scripture , in his Decretalls ; where the Pope takes all his Canonicall houres from the actions about CHRIST in his death . As in the Glosse : Haec sunt septenis , propter quae psallimus heris , Matutina l●gat Christum , qui crimina purgat , Prima replet sputis , causam dat Tertia mortis , Sexta cruci nectit , latus eius Nona bipaertit , Vespera deponit , tumulo Completa reponit . Indeed the Scripture doth so command this excellent dutie of Prayer to vs , as that no time should exempt vs from it , but that we should be diligent in the practise of it vpon all occasions , and especially keepe constantly ou● morning and euening sacrifice priuate , and publike also , as the day requireth ; Yea to let no oportunitie slip , wherein we are not breathing out some eiaculations , out of a sense and feeling of our manifold infirmities , and necessities . But nowhere doth the Scripture prescribe a set septenarie forme of Deuotion , as the Authour would impose vpon vs. In the second place , he nameth the Ancient Fathers . But these faile him as much for his purpose , as the Scriptures doe . Indeed the Fathers doe euerie where ( following the Scriptures ) inculcate and pr●sse the incessant practise of Prayer : Hora nulla a Christianis excipitur , quò minùs frequenter , ac semper Deus debeat adorari , &c. saith CYPRIAN : No houre is exempted from Christians , that God might not frequently and alwayes be adored . And he saith indeed , that in his time , the times and exercises of Prayer were much encreased . Yet hee no where setteth downe seuen Canonicall houres . Yea CLEMENS ROMANVS , a great Authour with him , though misquoted , in his Constitutions ( which euen Pontificians themselues haue confessed to bee counterfeit ) yet fayle him at least in two of his houres , as C●mplene , and the last . Onely GREGORY the Ninth fayles him not , being , as I said , his first complete Authour of his seuen Canonicalls . But after the Ancient Fathers , in the third place hee nameth the Diuine Seruice of our owne Church , out of which his Houres are taken . Now surely for ought that euer I could learne out of our Seruice Booke , I can find but two set Houres of Prayer , besides certaines priuate Prayers recommended to priuate Families , for Morning and Euening ; with a godly Prayer to bee said at all times , in the latter end of the Booke : Vnlesse out of this Prayer to bee said at all times , hee would picke out his seuen Canonicall houres . But whereas hee seemeth to ground the forme of his Deuotion vpon the Diuin● Seruice of our owne Church : On the contrarie , hee offereth foule violence to that more exact and profitable forme , prescribed in our Liturgy . For whereas the forme of Prayer in our Communion Booke is so compiled , as that by a daily practise thereof the whole or most part of the OLD TESTAMENT is read ouer once in the yeere , and the NEVV TESTAMENT three times , and the whole Booke of PSALMES once euerie moneth : The Authour or Authours of this Booke , intruding a new forme of Deuotion , hereby coozen GODS People of their allowance in the SCRIPTVRES , while in stead of the whole , hee cutteth out here a peece and there a peece , here a quarter of a Chapter , and there a quarter . Herein crossing the Communion Booke , which in the Preface f●atly reproueth this verie practise of the Authour , in these words : Now of late time , a few of the Psalmes haue been daily said , and oft repeated , and the rest vtterly omitted . And is it not so in this Booke of Deuotion ? Doth he not confine vs to a narrow circle of so many Psalmes , so many peeces of Chapters , so many Law●e● , as he calls them , to be repeated ouer euery day ? Doth he not hereby rob vs of the rest of the Scripture , Chapters and Psalmes ? Wee like our Communion booke better then so , thus to exchange it to our losse . All Priests and D●acons are bound to say dayly the Morning and Euening Prayer ▪ either priuately or publikely ▪ except they be letted by Preaching , studying of Diuinitie , or by some other vrgent cause . Thankes be to God , there are plenty of manuall Psalters and Testaments , as easie to carry in mens pockets , and I am sure farre more profitable to edification , then this booke of Deuotion . Yea , and it will appeare all along this booke , howsoeuer he seeme tenderly affected , and deuoted to his mother Church , and to our diuine Seruice , that neuer any ( though Popish ) booke published this threescore yeares vnder the name of Deuotion , hath more slily and subtilly vndermined the state of this our Church , then this doth , while it would confound our Church with that of Babylon ▪ whereof more hereafter in the proper place . So much in generall of the state of this Booke , occasioned by the two first title Pages . The Preface . NOt to intangle our selues with perplexed questions , a● whither all prayers , other then set prayers , and those either the Lords prayer , or the Churches publicke formes ▪ of this Authors priuate formes , bee denyed to Gods people , or Ministers , as vttered from priuate spirits and Ghosts of their owne ( they are the words of the Preface ) wherein perhaps the Author takes the liberty to bewray his malice , or ignorance , or want of experience of the supply of the spirit of Christ , helping our infirmities in prayer , Rom. 8.26 . Phil. 1.19 . as not hauing his wits exercised that way : we haue occasion giuen in the first place to touch vpon the second reason of these his houres : the words are , To let the world vnderstand , that they who giue it out and accuse vs here in England to haue set vp a new Church , and a new faith , to haue abandoned all the ancient formes of piety and deuotion , to haue taken away all the religious prayers and exercises of our forefathers , to haue despised all the old Ceremonies , and cast behind vs the blessed Sacraments of Christs Catholick Church , &c. Is not here a sound reason , for the bringing in of old Popish Ceremonies and superstitions , and such trumperies into our Church , to the end that Popish mouthes may be stopt , who slander our Church in this behalfe , for antiquating all old Ceremonies , whereof the obseruation of the seuen Canonicall houres , is one ? Then , belike we must set vp Popery againe , at least in a good part , onely to appease the clamours of Papists , accusing vs for Nouelists . But take heed what you doe ; for vnlesse you meane thus by degrees to reare vp the whole tower of Babylon again in England , you striue in vaine to stoppe their mouthes , who will haue all or none . But in the meane time remember what your Mother the Church of England ( if ye be indeed her true bred sonnes ) saith , Of such Ceremonies , as be vsed in the Church , and haue had their beginning by the institution of man. Some at the first were of godly intent and purpose deuised , and yet at length turned to vanity and superstition : some entred into the Churh by vndiscreet● deuotion , and such a zeale as was without knowledge ; and for because they were winked at in the beginning , they grew dayly to more and more abuse , which not onely for their vnprofitablenesse , but also because they haue much blinded the people ▪ and obscured the glory of God , are worthy to be cut away ▪ and quite r●i●cted , &c. Heere consider , whether your seuen Canonicalls be not of the number of those Ceremonies , which haue had their beginning by the institution of man ▪ by Pope Gregory 9. as we haue shewed , and perhaps for a good intent and purpose , yet at length haue turned to vanity and superstition , as is manifest both by the doctrine and practise of the Church of Rome ; or such , as hauing entred into the Church by vndiscreet deuotion , and zeale without knowledge , and for because winked at in the beginning ▪ and growing dayly to more and more abuses , our Church not onely for their vnprofitablenesse , but because of their much blinding of the people , and obscuring Gods glory , hath thought worthy to cut away and cleane reiect . Consider it , I say . For hath , not our Church among many other superstitious ceremonies , quite casheered this of your Canonicall houres ? But thereupon she heareth , A nouellist , a setter vp of a new Church , and a new faith , to haue abandoned all the ancient formes of piety and deuotion , to haue taken away all the religious ●xercises and prayers of our forefathers , to haue despised all the old Ceremonies &c. But of whom doth our Church heare this ? Of the Church of Rome . And can she blame Rome for it ? But charity would , or Christian prudence , or I wot not what tender care of her owne reputation , being thus exposed to the obloquy of her enemy , she should salue the wound againe , which the venemous tongue hath made , How ? The Authors of this booke , her pregnant young sonnes , though no small babies ( I wis ) can tell their old Mother , shee must now after threescore yeares and more ( seing there is no other remedy ) in her old age turne ouer a new leafe , begin to renew her old acquaintance with her stepmother , or elder sister at least , the Church of Rome , intertaine some of her old ceremonies againe as religious , which long agoe she abandoned as superstitious ; receiue , reuiue that faith , and religion as the Old , which earst she reiected as the New ; thus after shee hath begun , yea so many yeares continued and growne vp to a ripenesse in the spirit , she must with the foolish Church of Galatia be made perfect in the flesh . But we hope better things of our reuerend Mother , that with aged Sophocles , accused by his sonnes of carelesse improuidence in gouerning his family , she will vindicate her wisdome , and motherly authoritie ouer her darling , but ouerdaring sonnes . As for that other clause ▪ of hauing it cast in our dish , that we cast behinde vs the blessed Sacraments of Christs Catholicke Church ; which cannot be obiected to our Church , but onely because we allow no more Sacraments , but two ( a point not a little materiall , if well weighed ) of this we shall haue occasion to speake more , when we come to ▪ his Sacraments of the Church . Onely by the way this is a faire inducement to draw on his 7. Sacraments ; for otherwise how shall he thereby acquit vs ( forsooth ) of the grieuous scandall and imputation , which the Church of Rome layes to our charge , of our reiecting the blessed Sacraments of Christs Catholicke Church ? As if he should say ( as in effect , and almost totidem verbi● he doth say ) They charge vs falsely , in saying that we cast behind vs the blessed Sacraments of Christs Catholicke Church ; alas , silly simples : these men do little else , but bewray their owne infirmities , and haue more violence or will , then reason or judgement , for what they say : the common accusations , which out of the abundance of those partiall affectious that transport them the wrong way , they are pleased to bring so frequently against vs , being but the bare reports of such people , as either doe not , or will not vnderstand vs , what we are . Doe we cast behind vs the blessed Sacraments of Christs Catholicke Church ; Who told you so , I pray you at Rome ? No ; I would yée well wist it , we hold seuen Sacraments , the same Sacraments that the Church of Rome , Christs Catholick Church holdeth ; as shall appeare by good proofe anon . But leaue we his proofe to the fit and proper place , and prosecute we the rest . His third reason for his 7. Canonicals , is , for the ease of those , whom earnest lets and impediments doe often hinder from being partakers of the publick ; here they may haue a dayly and deuout order of priuate prayer &c. First what an incongruitie is this , to prescribe th●se his houres to men earnestly imployed in worldly affaires ? Indeed the obseruation of these houres is proper ( if for any ) for such as liue a Monasticall life , Abbey Lubbers , as we say , such as haue nothing else to attend , but to be busied with their beads . And againe , for all sorts of persons in our Church , blessed be God , we haue plenty of Psalters , and Testaments , wherein they may as profitably ( I trow ) exercise their vacant houres , as in these consarcinated and new moulded prayers . And in the third place , doth not this new Rubrick of our Author trench & intrude vpon those formes of prayer both publicke and priuate ▪ which by our Church are generally prescribed for all persons in the daily practise of their Deuotions ? And are not * Ministers in particuler admonished to read the Morning and Euening Prayer priuately euery day ▪ in case ( at least ) if hee bee not hindered by his studies , and other imployments of his calling ? Againe , in the same Clause , he glancingly giues a sound by-blow to those , that stand vp in maintaining the quarrell of Gods truth against Popish perturbers , and Pelagian innouators ; the continuall and curious disquisition of many vnnecessary questions among vs , being nothing else , but onely the new seedes , or the old fruits of malite , and by consequence the enemy of godlinesse , and the abatement of true deuotion . This man would willingly fold his hands , and wrap vp all his Deuotion in the mantle of ignorance , the Mother of his Deuotion . Like to the glowo●me , or rotten post , that shines not but in the night , so shines his deuotion , without light , or heat . Or at the best , like a wandring ignis fatuus . And how should the lampe of true Deuotion flame forth and burne in holy feruency of effectuall prayer , if it be not fedde with the oyle of sauing knowledge , being pressed forth more copiously by the ventilation of errours , and dissipation of mysts ▪ which would dampe and extinguish all . Nor is he content herewith but this blind Deuotion of his he dare call that true deuotion wherwith God is more delighted , and a good soule more inflamed , then with all the subtilties in the world : when at one dash he interesseth God , as an approuer of his superstitious , and blind Deuotion , and a disallower of his owne fundamentall diuine Truthes , as busy needlesse subtilties , yea as new seedes or old fruits of malice , and as the enemy of Godlinesse , and abatement of true Deuotion . His last reason is , that this his booke of Canonicall houres , might stirre vp all those , who are coldly affected to the like heauenly dutie of performing their daily Christian deuotions , &c. Thus this man hopes to conuert all England at a cast , and bring them within the circle of his Canonicall houres , wherein they may trauerse and turne round their Beads , as a blind mill-horse in the ●ound . Impius ambula● in Circuitu . As for his exact and compleate Calender of Saints , we omitt it , as too tedious , and fitter for the Almanack-maker to examine . Onely we cannot but touch vpon his times , wherein Mariages are not solemnized : as , from Aduent sunday vntill 8. dayes after the Epiphanie : from Septuag . sunday vntill 8. dayes after Easter . From Rogation Sunday vntill Trinity Sunday . All which times summed vp together , according to the computation of his owne Calendar , take vp aboue 19. weekes from the yeare . Now ( vnder Benedicite be it spoken ) where doth Gods sacred word suspend or prohibite any times from sacred & solemne nuptiall rites ? I remember it warnes vs of the perillous times of the last dayes , wherein men should giue heed to seducing spirits and doctrines of Deuils . And what be those ? The Apostle there tels vs , Forbidding of marriage , and abstaining from Meates . Now God blesse the Church of England from such seducing spirits , and Doctrines of Deuils . And is not the prohibiting of marriage for some certaine times in the yeare ( and those no small times neither , as incroching vpon aboue a third part of the yeare ) as well as forbidding of marriage to certaine persons , as Priests , a branch ( at least ) of that very forbidding of marriage , which the Apostle calleth a doctrine of Deuils ? And might not the same Church , which prohibited aboue the third part of the yeare , haue also , with the allegation of a few more plausible pretences of holinesse , or so , brought all marriages to secke and sue for lic●nces in the Court ? Bu● blessed be God , that these prohibited times are not any where set downe either in our booke of Common Prayer , or any other bookes containing the Doctrines of the Church of England , wherevnto Ministers subscribe ; least all should either haue cause absolutely necessary not to subscribe , or , subscribing to such a Decree , they should proue a very packe of spirits of Frrour , teaching , or at least subscribing to Doctrines of Deuils . But let vs heare the Authors reasons , why in such times marriages are not vsually solemnized ? Some of these ( saith hee ) being times of solemne-fasting and abstinence , some , of holy festiuity and ioy . Both fit to be spent in such sacred exercises , without other vnnecessarie auocations . So he . Alas ! Neither times of fasting , nor times of feasting , for marriage . Indeed for time of fasting and prayer something may be said ; Yet with qualification . The Apostle saith ( speaking to the man and wife ) Defraud you not one the other , except it be with consent for a time , that yee may giue your selues to Fasting and Prayer , and come together againe , that Satan tempt you not for your incontinency . A respect then might be had to fasting and prayer , euen to them that are married . But how ? Doth the Apostle inioyne them by some Apostolicke Constitution or Canon , to abstaine for such , or so long a time , vnlesse they will purchase their liberty with a Licence ? No such thing . He leaues that to their owne liberty , and referrs it to their mutuall consent , not limiting themselues to any set time , least in the meane time Satan tempt them for their incontinency . Much lesse doth he confine them to mutuall separation ten leauelong weekes together . A shrewd 〈◊〉 for Satan haply to worke vpon . Yea and this ten weekes limitation from 〈◊〉 ( by the Authors allegation ) falls vnhappily ( if wee goe according to the course of Natures rules ) vpon the most dangerous 〈◊〉 of the ye●re , the Springtime , wherein the blood and spirits are most stirring . But our Authour takes order for that , hee will haue them well macerated and mortified , tempered and tamed with Nine wéek●s 〈◊〉 . The which had need to be full strictly imposed vpon young people not married , to discipline and keepe them in order , especially such as haue not the gift of continencie , and cannot without danger stay till those ten weeke be expired . And we know , that our Communion Booke alledging the authoritie of the Apostle , saith expresly , That such persons , as haue not the gift of continencie might marrie , and keepe themselues vndefiled members of Christs Body ; where also no time is limitted , or excluded . But whatsoeuer our Authour may pretend for the time of solemne fasting and prayer , as not seasonable for marriage : Yet to restraine men from marriage in times of Festiuitie and ioy , may seeme to be verie vnreasonable . For what times fitter for Solemnizing the Rites of Marriage , then times of Festiuitie and ioy ? Yea , but the Authour doth not exempt all , fast of festiuall times , but onely such as are Solemne and Sacred , holy times . That 's somewhat to the purpose . Holy times . Alas poore Marriage , art thou now become so vncleane , vnholy , as to be shut out from holy times ? Thou wast wont to be Honourable among all , and the bed vndefiled ; If wee may belieue the Apostle . And our Church calls it ; The holy estate of Matrimonie . Yea , and if we may belieue our Authour , and if hee haue not forgotten himselfe , he placeth Matrimonie among his Seuen Sacraments . And if it be a Sacrament , is it not holy ? And if Holy , is the celebration of it vnsutable for Holy times ? But Marriage ( it seemeth ) is an vnnecessarie auocation , as our Authour termes it . An vnnecessarie auocation ? And is it not a necessarie vocation ? How then an vnnecessarie auocation ? But why should Marriage ( if rightly vsed , according to Gods Ordinance ) be either a necessarie or vnnecessarie auocation ? Was the Marriage in Cana , whereat it pleased CHRIST himselfe to be present , any impediment , or auocation to him from working a gracious Miracle , whereby all the guests had abundant cause and occasion to prayse GOD , and his Disciples especially to belieue more firmly in their MESSIAS ? And I pray you , when was this Marriage in Cana ? When ? Not ( I hope ) within any of the holy times exempted from Marriage . And least of all within Fourtie dayes of the Passeouer , the Holy time of Lent. Yet if wee may belieue all those that haue written and calculated the verie time of that Marriage , they say all with one vnanimous voyce , for the most part , that it was within a little of the Passeouer , or Easter , yea within lesse then 40. or yet twentie dayes . But we hope then , that the married couple had procured a Licence out of the High Priests Court. Alas , they were a poore couple , not able to prouide Wine , as the vsuall manner of the Countrey required , but water onely ; and scant of that too : For there were sixe water-pots of Stone , but wanting filling vp : But no Wine at all . And ten shillings , or more , for a Licence , would haue said well to the filling of those Pots with Wine , as Wine went in that plentifull Countrey . But neither doe we read , that on any such time , or times , Holy , or Sacred , or call them what you will , were marriages euer prohibited to bee celebrated , no not in that present corrupt state of the Church of the Iewes , where notwithstanding the verie High Priests office was ordinarily bought and sold ; enough to haue put them to their wits to improue all meanes to scrape vp their disbursments again by hooke and by crooke , by pilling and polling as well the people , as the inferiour Priests . But this particular improuement was not hatched in those dayes , as bad as they were . Antichrist was not yet knowne , not yet ascended out of the Bottomlesse-pit , to bring into the world such a Doctrine of Diuels . Ob. But it may be obiected , How then is this practise crept into the Church of England ? Answ. It is an easier matter to find which way it crept in , then ( it seemeth ) how it may be swept out . It lurked among some rubbidge of Romish Reliques , and so escaped shipping away with other of Romes trinkets . Yea , it may well ( in my iudgement ) be answered , That it is not professed or auowed in the Church of England : but in certaine Courts onely . And it were to be wished , that the Authour with all his Deuotion could perswade those Courts , that forasmuch as the times prohibited for Marriage are holy and sacred , fit for fasting or festiuall ioy , they would by these reasons disswade their Suters from taking Licences , Marriages also being an vnnecessarie auocation , and the like . Thus by putting a difference betweene the times sacred , and common , the Courts may either disswade from Licences for the time , or pully vp such Licences to a higher rate , so putting a pecuniarie mulct vpon such Delinquents . But a light gaine makes a heauie purse . And Licenciâ sumus omnes deteriores . And Auri sacra fames can easily dispence with the most Sacred times , whether of Fasting , or solemne Festiuitie . Ob. But though the Ministers of the Church of England find it not as a Decree or Doctrine to subscribe to , yet they conforme to the practise of it . They doe not marrie in any prohibited times without a Licence . Answ. This is a thing but taken vp of a fashion , as I imagine , and so , practised , as a Tradition , not well thought of . They ( I am sure , I ) know no more reason or authoritie for this in the expresse Rubricks , or Rules of our ministeriall Order , then either by Tradition ; or from the anniuersarie Almanacke , and now at last from our Authours Canonicall Booke of Deuotion . And certainly there is no other law for it , that I know , but the Popes Canon Law. I dare say it is not in all the Common Law of England , nor yet in the Statute Lawes of the Land. And whether the Popes Canon Law bee cancelled in England to be frustrate de iure , at least , though not , de facto , I cannot say . But enough , if not too much , of this matter . But come wee to the body of the Booke , wherein we purpose not to insist , but to touch vpon some points and passages lightly , according to the moment of each . Vpon the Second Commandement hee glosseth no otherwise , in some particulars , then a Iesuite may safely doe for the defence of Romes Doctrine of the worship of Images . Offenders of the second Commandement ( saith he ) are they , that make any other Images ( to wit of the Creatures ) or the likenesse of any thing whatsoeuer ( be it of Christ and his Crosse , or be it of his blessed Angels ) with an intent to fall downe and worship them . Now a Iesuite with a distinction can easily make this good for his Doctrine , to wit , not to worship those Images with the worship of Latria , nor otherwise simply , but with relation to the Prototype . So that , for ought we know , the Authour implyeth , that some kind of adoration may be either giuen to the Image respectiuely to the Prototype , or at least before the Image , to the Prototype . Againe he saith , They that are worshippers of Idols , or representments of false Gods. This clause is wholly Iesuiticall . See the Doway translation on Exod. 20. where the Iesuites allow none other Images to bee forbidden in the second Commandement , but onely Idols , and those forsooth are ( say they ) the Images of false Gods. Iust so our Author here . As if Angels or Saints , being worshipped in and by their representations , were not turned into false Gods ? Or as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Idolum & Simúlachrum , an Idol and Image were not all one . See Polyd. Virgil. de Inuent . rerum . Lib. 5. Cap. 13. Againe , They that are worshippers of Saints Images , and out of a false opinion of promeriting the protection of the blessed Uirgin , or any other Saint of God , doe giue a religious adoration to those vsuall representments , which be made of them . Now in all this , he speakes nothing against Poperie , and so all his flourish is but a meere froth , while he would seeme to say something against it . For howsoeuer Popish practise is , yet they teach not that Adoration of Images , or Saints in them , is meritorious . So that the Authour leaues it as granted , that a man may vse Images in their Saint-inuocation , so he account it not meritorious . Thus he is rather for Poperie in this point ▪ then against it . Vpon the fourth Commandement , he saith , They offend vnder a pretence of seruing God more st●●●tly , then others ( especially for hearing , and meditating of Sermons ) doe by their Fasts , and certaine Iudaizing obseruations condemne the ioyfull festiuitie of this high Holy-day , which the Church allowes as well for the necessarie recreation of the body in due time , as for Spirituall exercises of the Soule . Here we come more plainly to discerne the Wolfe in the Sheeps skinne , or in the Sheepherds cloke . For here he breakes down a gap , and whistles out the Sheepe , that straying , hee may deuoure them . Yea in this speech , he goes about to set open the verie Flood-gate of all profuse prophanesse . First , All truly religious and conscionable seruing of GOD he makes to be but a pretence , Hypocrisie and dissimulation . But the maine marke his enuie and malice shootes at , is , especially , Hearing and meditating of Sermons . By this verie speech , a man that neuer saw nor knew the Authour , may easily conclude , whether he be a Resident vpon his Cure , or no , a faithfull Sheepherd , or no. Hearing and meditating of Sermons hee cannot away with ; they are a burthen vnto him . These he ranketh with I w●t not what Fast , and some certaine ( but vncertaine what ) Iudaizing obseruations . But the worst is , that by such exercises , as hearing and meditating of Sermons especially , such persons condemne the ioyfull festiuity of this high and holy day , which the Church allowes as well for the necessary recreation of the body , as the spirituall exercises of the soule . Well , yet he acknowledgeth the Sabbath , or Lords day , to bee an High and Holy day . Let him hold him to that . But what be those ioyfull Festiuities of this High and Holy-day ? He mentioneth not . But seeing he shuts out none , we may well conclude , hee meaneth all kinde of Festiuity , and iollity , and iouialty , such as hee ●e●●nes necessary recreations : for example , Rush-bearings , Whitsun-Ales , Morice-dances , setting vp of May-poles , hearing of a play , or seeing of a Maske , or Dicing and Carding , or bowling or bowsing , or whatsoeuer other Glosse the carnall vulgar may make of this vnlimited ioyful Festiuity or necessary recreation . But he saith , that this ioyfull Festiuity the Church allowes . What Church ? surely none other ( as throughout his whole Booke ) but his holy mother Church of Rome . Indeed that Church allowes a most li●entious vnlimited latitude of all such ioyfull Festiuity , and especially on the Lords day , as may feed the humours of the carnall and prophane multitude . That Church indeed reckoneth , hearing and meditating of Sermons , among Iudaizing obseruations . But the Church of God doth not , neuer did allow such ioyfull Festiuity as the Author allowes . ● S. Aughstine saith , a Iudaei , &c The Iewes do seruilely obserue the Sabbath day to luxury , and drunkennesse : how much better were it for their women to spin wooll , and vpon that day in their New-Moones to dance ? Farre be it my brethren , that we should say , they keepe the Sabbath . And againe , b Qui in obseruatione Sabbati , &c. They who keeping the Sabbath doe not continue in good workes and prayer , which is to sanctifie the Sabbath ( and sanctification is , where the holy Ghost is ) are like to those little Flies , ingendred in the mud , which disquitted the Egyptians . And De Consensu Euang. lib. 2. cap. 77. speaking of that flight in winter , and on the Sabbath day , mentioned Luke 21. by Winter he vnderstands the Cares of this life , and by the Sabbath , surfeiting and drunkennesse , ( agreeable to Christs admonition , ver . 34. ) Quod malum Sabbati nomine , &c. Which euill is therefore signified by the name of the Sabbath , because this was , as now it is , the impious custome of the Iewes vpon that day to flow in delights , ( all one with our Authors ioyfull Festiuitie , or necessary recreation ) while they were ignorant of the spirituall Sabbath . And de Genesi contra Manichaeos , lib. 1. Iudaei carnaliter obseruando , Sabbatum non nouerunt . The Iewes by keeping the Sabbath carnally , knew not the Sabbath . But our Author allowes of ioyfull Festiuity , and necessary recreations , in their due time onely ; not in time of diuine seruice . Neither did the Iewes omit their diuine seruice in their Synagogues , both Ma●ins and Euen●ong . And yet spending the rest of the day afterwards in such ioyfull Festiuity as the Author allowes , as done in due time : S. Augustine cals them prophane and impious , and that they might better spend the rest of the day in spinning . For the worke of a mans honest and lawfull calling is at all times to be preferred before the workes of the Diuell , that come not within the compasse of any Christian mans Calling , being renounced and disavowed in our Baptisme . And because the sanctification of the Lords day is so mightily impugned and cryed downe , not onely by such Ministers of Sathan as are Popishly affect●d , by their precept and precedent , by the prophane rabble rout , especially in those places , where there is not a settled Ministry of the word : Let me adde a word or two more in Gods cause , that we may not so easily suffer prophane wretches , like swine to trample the Orient pearle of Gods glory ( so prophaned on his owne day ) in the mire ▪ S. Augustine saith againe , Pr●ponitur Dies Dominicus &c. The Lords day is preferred befode the Iewes Sabbath , in the faith of the Resurrection , and not in the fashion of Refection 〈◊〉 in the Licentiousnesse of drunken Songs , And ibid ▪ It is questioned , whither a man must not fast on the Sabbath , but ▪ not , whither he must not reuell it on the Sabbath which neither is done on the Lords day , of those , that feare God ▪ although they fast on that day . And deuout Bernard : Obserue the Sabbath , which is , to exercise thy selfe , in the Holy-dayes , so as by the R●st present , thou mayest learne to hope for that which is eternall . And that a prophane person may not flatter himselfe , as though his voluptuous keeping of the Sabbath , may teach him to hope for those eternall and true ioyes in heauen : Heare the same Bernard , or rather Gillibert , whose Sermons are added to fill vp Bernards vpon the Canticles , inserted in Bernards workes : where mentioning Esay 58. hee saith , Non dicit , &c. He saith not onely , that the Sabbath is a Delight , but he addeth , And Holy and Glorious to the Lord , that these things may not bee in the confusion of thy Glory . Non sit desidiosum Sabbatum tuum , operare in Sabbato tuo opera Dei. Let not thy Sabbath bee idly spent , but in thy Sabbath worke the workes of God. Opus Dei in die si●o . And surely the Lords day is not called so for nought . If it be Christs day , sanctified and founded in his Resurrection , as S. Augustine saith : then what workes are proper for that day , whereby it may bee sanctified of vs , and wee of it , but such as are the fruits of those that are risen with Christ from the graue of sin , to newnesse of life , and not those , which with the swin● would lead vs backe to our wallowing in the mire ? And is not the hearing and meditating of Sermons , a speciall part of the sanctification of the Lords day ? How come we to be sanctified , but by the word of God ? Sanctify them with thy truth , thy word is the truth saith Christ. And as we noted before , that Deuotion is blind , whose lampe is emptie of oyle to supply the light . A plaine argument that the Authors whole booke of Deuotion is but a meere counterfeit . And to inuy or inueigh against the due sanctification of the Lords day , what is it but to raze the very foundation , whereon all true religion is built ? To heare Sermons , and not to meditate of them , is to receiue water into a Sieue : to be an vncleane creature , that chowes not the cudde : to receiue the seed vpon the highway side : where it being vnharrowed , and vncouered , is , by the fowles of the ayre , that fowle spirit , that raignes in the ayre , and in the vnsetled hearts of aery and windy braines , to be deuoured . The Lords day is the Marketday of our foules . He that stands idle in the marketplace , is justly reproued . Or he that buyes those spirituall commodities needfull for his soule , in hearing of the word , and goes presently and squanders it away , and brings it not home to dispose of it for his weekely vses , is an vnprouident housekeeper , a prodigall vnthrift of grace , because he heares not for afterwards , for the time to come . Such are they , that either are carelesse of hearing the Word , or when they haue heard , goe and dance it away about the May-pole , or walke and talke it away in idle prate , or any kind of prophane or profuse recreation . Those are like the Wolfe , who neuer attaine to any more learning of God , then to spell Pater : but when they should come to put together , and to apply it to their soules , in stead of Pater , they say , Agnus , their mindes and affections running a madding after the profits and pleasures of the world . Such are enemies to all Godlinesse , and expresse their enmitie in nothing more , then in their pro●anation of the Lords Holy-Day . If any man would know of 〈◊〉 estate and condition of any Parish in generall in 〈◊〉 Land , whether it bee religious or no , let him bu●●●quire what conscience they make of the due sanctification of the Lords day . That 's the true touchstone of a truely religious man. And although all are not that sincerely , whereof they make outward profession , ( for there will euer be some hypocrites among sound Professors ) yet none can be a true and sound Christian , who makes not speciall conscience of a religious and sober keeping of the Lords day . For this day well kept , sanctifies to a man the whole weeke . The seuenth day sanctifieth our six , as the tenth of our goods doth all the other nine . As Elias his meate made him strong to trauell forty dayes , and forty nights , to Hor●b● so the hearing and meditating of sound Sermons on the Lords day , ministers strength to our soules to serue God all the weeke in our particular Callings . But I may not transgresse the bounds of my proposed breuity . For Conclusion of the Commandements ; among other offenders against the sixt Commandement , he reckoneth those , that be sowers of strife and sedition among any men whatsoeuer , Now how farre the Author is guilty hereof , or whether he may not merit to be put in the forefront with the most grand Authors of strife and sedition , not onely to set priuate men together by the eares , but the whole Church and state of England in a most fearefull hurly-burly and combustion , I referre to all wise men to judge , that doe but read this most * pernitious , pestilent , and Popish Booke . As it followeth : Of the Sacraments of the Church . What Sacraments , trow we , are these . The Sacraments of the Church ? This is written , I am sure fiylo 〈◊〉 . This title is no where learned , but from the Church of Rome , from the Councell of Trent , and from the shop of Iesuiticall Catechists . He learned not this of his Mother Church of England ( if so he account her his Mother , and not rather that other Church , to which he intitles his Sacraments ) for the Church of England sets downe the title simply . Of the Sacraments , saying also , Sacraments ordained of Christ. So that she intitles the Sacraments vnto Christ , the sole Author of them . But let vs heare what those Sacraments of the Church be , or how many ? Namely , Two and Fiue : which put together ( as euery Arithmetician can tell ) make seuen . Now England thou art come to thy seuen Sacraments againe . This euery Papist can now bragge off . And haue they not reason ? for there is more in it , then the bringing of vs backe to the seuen Sacraments againe : he would hereby knit vs fast againe to be one Church with the Church of Rome . For these seuen Sacraments he calls the Sacraments o● the Church . O● what Church ? surely no Church euer held seuen Sacraments , but the Church of Rome ; nor doe I read of seuen Sacraments , be●ore Peter Lombard set them downe . All the ancient Fathers knew but two . Saint Ambrose writing six bookes of the Sacraments , could find but two . The Greeke Church neuer held but two ; yet , saith our Author , the Church holdeth them , yea the Catholicke Church of Christ , as before in his Preface . Whereupon here he concludes , that the Church of Rome is Christs Catholick● Church . For the Sacraments of the Church , and of Christs Catholicke Church , being seuen : and no Church euer holding seuen Sacraments , but the Church of Rome , and that of late dayes too : it followeth necessarily , that the Church of Rome must be The Church , yea the Catholicke Church of Christ. But how will ●e proue , that the Church of England holdes these seuen Sacraments ? Because she hath not despised nor cast behind her the blessed Sacraments of Christs Catholicke Church . How proues he that ? Namely out of the Catechisme of the Sacraments , and out of the 25. Article , which hee hath alledged in the Margent . Now let vs for more cleernesse compare his proofes with his owne text . The Authors words . The Sacraments of the Church . The principall and truely so called ( as generally necessary to saluation ) are Baptisme , and the Lords Supper . The Catechisme . Q. How many Sacraments hath Christ ordained in his Church ? Ans. Two onely , as generally necessary to saluation , that is to say , Baptisme , and the Supper of the Lord. Article . 25. Of the Sacraments . Sacraments , ordained of Christ , bee not onely badges or tokens of Christian mens profession : but rather they be certaine witnesses and effectuall signes of grace and Gods good-will towards vs , by the which hee doth worke inuisibly in vs , and doth not onely quicken , but also strengthen and confirme our faith in him . Let the judicious reader but well obserue , and compare the Church of Englands doctrine of the Sacraments , with this our Authors , and he shall find the differen●e to stand vpon tearmes mainely opposit . For first , is it all one to say , The Sacraments of the Church : and , the Sacraments which Christ hath ordained in his Church ? And betweene the Church , that which the Author expresly meaneth ▪ and Christs Church , His Church , there is ( I wis ) no small difference . Againe , The principall , saith our Author ; implying , there are other besides : but , Two onely , saith the Church of England , excluding all other . And as for the words of the Article , cited , they so set downe the nature of the Sacraments , as that they exclude all other Sacraments , from hauing any fellowship with them . And therefore hath the Author cautelously suppressed the definition of a Sacrament . But yet hee findes fiue other Sacraments , following in the Article , which he quotes ouer against his fiue in the Margent . Let vs therefore paralell them . The Authors words . The other fiue , that is to say ; Confirmation , Penitence , Orders , Matrimony , Uisitation of the sicke , or extreame Unction ; though they bée sometimes called , and haue the name of Sacraments , yet haue they not the like nature , the two principall & true Sacraments haue . Article 25. Ibid. Those fiue , commonly called Sacraments , that is to say ; Confirmation . Penance , Orders , Matrimony , and extreme Vnction , are not to bee counted for Sacraments of the Gospell , being such as haue growne partly of the corrupt following of the Apostles , partly are states of life allowed in the Scripture : but yet haue not like nature of Sacraments with Baptisme and the Lords Supper , for that they haue not any visible signe or Ceremony ordained of God. Note here the vast difference betweene the sincerity of our Church , and the egregious sophistry of this our Author . Those fiue , saith the one , as pointing to those which now the Church of England in the beginning of the blessed Queenes Raigne ( newly then purged from Popery , as in 1562 , when those Articles were compiled ) had cut off from the number of the Sacraments , although those fiue were euen then in high esteeme still with too many , not yet powred from their Le●s : but the Author comes roundly with , the other fiue , inducing necessarily Seuen Sacraments of the Church , Two , and , the other fiue . His Conclusion is this in effect , and forme : We hold the Sacraments of the Church : But the Sacraments of the Church are two , and , the other fiue , to wit seuen : Therefore wée hold the seuen Sacraments . Againe our Church saith , Those fiue , to wit , Confirmation &c. are not to be counted for Sacraments of the Gosp●ll : But our Author saith , They are the Sacraments of the Church , and that no lesse then the other ; they all tunne vnder one title , The Sacraments of the Church . Thirdly , our Church saith , these are such , as haue growne partly from the corrupt following of the Apostles : but saith our Author , in his Preface , They are the blessed Sacraments of Christs Catho●icke Church , receiued from our forefathers ( a good argument to proue the lineall descent of Popery ) so farre is he from say●ng or assenting with the Church of England , that they haue growne partly from the corrupt vse of following the Apostles . In a word the Church of England saith , These haue not any visible signe , or Ceremo●ie or 〈◊〉 of God : but our Author saith no such thing , but in generall shuffling them vp vnder the ti●le o● the Sacraments of the Church , he will needs haue them to be Sacraments . But Sacraments must haue a visible signe ordained of God , or else they are no Sacraments . And these haue no visible signe ordained of God , saith our Church . Therefore our Author crosseth the doctrine of our Church expresly . Onely he confesseth that these , the other fiue haue not ( in generall ) the like nature , that the two principall and true Sacraments haue . If in this his speech their lurke no equiuocation ( for he may closely meane by The like nature , that these are not generally necessarie to saluation , as the first two ) hee must needs inferre that these his other fiue are no true Sacraments ; therefore false and bastard Sacraments . And if we take the word Sacrament in the largest sense , as those fiue are , then according to that reckoning , the number of Sacraments will quickly amount from other fiue , to fiue hundreth . For as Saint Chrisostome obserueth , in his 11. Hom. on Luke , Omnia quaecunque fecit Christus . Sacramenta sunt , siue ambulauit , &c. All things , whatsoeuer Christ did , are Sacraments , whither hee walked , or eate , or dranke , or fasted , or wept , &c. All these saith Chrysostome , Sacramenta nostra sunt , they are our Sacraments . To conclude this point of difference , there is some oddes betweene their naming of these Sacraments : Our Church calls them , Confirmation , Penance , Orders , Matrimony , and Extreame vnction : Our Author is pleased to call his fiue , thus , Confirmation , Penitence , Orders , Matrimony , and visitation of the sicke , or Extreme vnction . In two of his fiue hee varies ; hee calls Penance , Penitence , and Extreme vnction , he calls , Visitation of the sicke . In which two new names of his new Sacraments there lurkes not a little of Serpentine poyson . For first , he would bring Penitence to be all one with popish Penance . For doth h●e not meane by Penitence , Repentance ? I trow so Repentance then hee will make to be Penance , as the ●esuites in their Rhemes , and Doway Tra●s●ation turne the word for Repentance , Penance . Now Penance is a Popish word , and implyeth the Popish practise in this their Sacrament . Their practise is to inioyne Shrift , or Confession , to wit , a strict and exact enumeration of all a mans sins in the eare of the Priest , like the streame of a puddle or kennell , emptying it selfe into a common sinke or Sewer . Hereupon he receiues his Absolution , which is a broome to sweepe the kennell , to make it fit for more puddle water , though sweet ( I wis ) to the Priests palate . For Dulcis odor luchri ex re qualibet , as the Emperour said of his Doung : Gaine smels sweet though is come from a Dunghill . The second of his misnamed Sacraments is , for extreame vnction , visitation of the sicke ; all is one with him ; Visitation of the sicke , or Extreame vnction , which yee will. So that if our Author doe at any time goe to visit the Sicke ( as I feare he doth seldome , at leastwise hio sicke flocke ) it happly someone desire his Ghostly father-hood , in cafe when the Priest or Iesuite is not in the way : I hope he carries his annointing or annealling bottle at his girdle , like a carefull Shepheard with his tarre Bot●le . In the meane time , it would diligently here bee weighed , what a mistery of iniquity is wouen and wrapt vp in these Sacraments of the Church , mentioned by the Author . The summe whereof is , to reduce vs all , euen the C●urch of England to one Church , the Church of Rome , the onely Church , which maintaineth 〈…〉 , which Church he calleth the Catholic●e Church of Christ. Which summe doth 〈◊〉 and naturally ●●●olue it selfe into these particular 〈…〉 conclusion● . First , that the Church of 〈…〉 reformation , and repurga●●●● 〈…〉 , chismaticall Church , as 〈…〉 Church of Rome to be the 〈…〉 , nor her selfe a member of the Romish Church . Secondly , that these being but one Church , and that the Church of Rome , and this Church of Rome hauing but one supreame Byshop , the Pope , and this Pope challenging a supremacie of headship ouer all other Churches , as the Head ouer the Members ; and the Church of England being no otherwise distinct from the Church of Rome , but as a member is distinguished ( not diuided ) from the Head , or as a branch from the Tree , or as a daughter from the Mother : therefore it followeth , that the Pope must be supreame Head of the Church of England . Thirdly , Jf the Pope be supreame Head ouer the Church of England , he comes ouer our gracious Soueraignes Head , and with his foote striketh off his crowne : Fourthly , hereupon it followeth , that the Author , and his Abbetors and Approuers , doe impinge vpon , and most impiously infringe and violate that sacred and solemne Oath , which euery Deacon , Minister and Bishop doe take at their ordination and consecration ; in which they sweare , to renounce , refuse , relinquish and forsake the Bishop of Rome , and his authoritie , power and jurisdiction : neuer to consent or agree , that the Bishop of Rome shall practise , exercise or haue any manner of authoritie , jurisdiction or power within this Realme , or any other within the Kings Dominions , but shall resist the same at all times to the vttermost of his power : to accept , and repute and take the Kings Maiestie to be the onely supreame Head in earth , of the Church of England : yea to his cunning , wit , and vttermost of his power , without guile , fraud , or other vndue meane , to obserue , keepe , maintaine and defend the whole effects and singular Acts and statutes made , and to be made within this Realme in derogation , extirpation and extinguishment of the Bishop of Rome , and his au●horit●e , ●nd all other Acts and 〈◊〉 , made or to be made 〈…〉 and corr●boration of the King● pow●r , 〈…〉 this to doe against all manner of persons , of what estat● , dignity or degree , or condition they be , and in no w●se to doe , nor attempt , nor to his power suffer to be done or attempted , directly or indirectly , any thing or things , priuily or apertly , to the let , hinderance , damage or derogation thereof , or any part thereof , by any manner of meanes , or for any manner of pretence : &c. So helpe him God. But our Author ( who set him a worke , or subornd and animated him therein , let them looke to it , and let them be well lookt vnto ) contrary to the contents and tenure of this sacred and solemne Oath ( which how many times he hath taken , I know not ) hath published a booke bearing Authority in the front , wherein this whole Oath is crackt from the top to the bottome ; for all along speaking of the Church , one Church , the Catholicke Church of Christ , which hee markes out in all points for the Church of Rome , making and taking it for the Catholicke Church , wherevpon the Pope makes himselfe the sole supreame Head ouer all particular Churches , which acknowledge themselues members of that his Catholicke see : he necessarily not only not renounceth , refuseth , relinquisheth , and forsaketh the Bishop of Rome with his authority , power , and jurisdiction : nor only consenteth and agreeth , that the Bishop of Rome shall practise , exercise or haue , authoritie , jurisdiction or power within this Realme , and other the Kings dominions without resisting the same to the vttermost of his power : nor doth accept repute and take the Kings Maiestie to be the only supreame Head on earth , of the Church of England ( if this Church be a member of the Church of Rome , as his whole booke mainely driues at , and so the Pope will come in for the best share in the Headship ) nor only to his cunning , wit , and vttermost of his power , doth obserue , keepe , maintaine and defend the whole effects and contents of all and singular Acts and statutes made within this Realme , in derogation , extirpation , and extinguishment of the Bishop of Rome , and his authority , and all other Acts and Statute ▪ made in reformation and corroboration of the Kings power , of the supreame Head in earth , of the Church of England : but with guile , fraud , cosening , and vndue meane goeth about to defeat and frustrate the same , and to bring in the Popes authoritie againe , by the Head and shoulders : yea , and led no doubt with personall respects to some great ones of some high estate , dignitie , degree , and condition , he and his abbettors partly attempt to his and their power , by such meanes and pretences , as this his booke of priuate Deuotions , a faire pretence to couer a whole packe of villany ; and partly suffer to be done and attempted directly and indirectly , not onely priuily but apertly ( if not most malapartly past all shame or feare in their audacious daring ) the let ▪ hinderance , damage and derogation of all the said singular Acts and statutes , for the corroborating of the Kings Maiesties sole supremacie of the Church of England , and for the perpetuall extirpating and extinguishing of all Papall pretence or interest in this Church and State : and therefore the author with his Abbettors , how will they not be found most notorious violators of this most sacred Oath , and so , guilty at least of periury in a high degree ? In the fift and last place , it is lest to the wisedome and judgement of his Maiesties learned Councell , and Iudges of the Land , whether thus to go about to bring in Popery and the papacy againe into this state and Church , from which Antichristian religion and Tyranny we haue bin through Gods incomparable mercy to this Land now so many yeares deliuered , hauing thus long inioyed the light of the Gospell , attended with all outward blessings of a peaceable and happy Gouernment , till now of late a generation of vipers , eating to themselues away out of their spirituall Mothers bowels , that they may turne tayles ▪ and joyne with the great Beast of Babylon against the Lambe and those of his side , the called , and chosen and faithfull , haue made a fearefull breach in this beautifull Body , like to be vtterly wracked , if it be not all the sooner made vp againe : Whether to goe about with a high hand to frustrate and make void ▪ to violate and breake in sunder all those sacred and religious lawes , which haue bin made for the firme establishment of the Gospell ( the truth whereof , hath beene sealed with the blood of so many Martyrs , and is and will be witnessed by Millions of faithfull Confes●ours ) of his Maiesties Crowne and Scepter , and religious gouernment of vs his people , and the rest of his Dominions : whether ( I say ) to go about to bring in a new forme of Papall religion and dominion in this Church and state of England , be not more then matter of periury to cost a mans eares , but of high Treason , and that in a high degree against God and th● King ▪ the Church and State. Who would euer haue thought , that in this shining of the Gospell , any Romish owles hoodwinckt with the vaile of superstitious Deuotion , durst attempt s●ch things , as the bringing backe of the Church of England to the captiuity of Babylon ? What Achitophel du●st counsell all-daring young Absolon , thus to offer to goe lye with his fathers Concubines on the toppe of the house , in the sight of the Sunne , and all Israel ? And wherefore ? But in Policy , thereby to fasten the fickle false hearts of those traiterous Israelites to the Crowne ▪ aspiring Absolon , when they should see him become an open abomination to the King , and be at an vnreconcilable defiance with him . And what made Achitophel so confident , and Absolon to take such wicked counsell , but the great strength , wherein they presumed ? But is the Popish faction growne so great and strong , as already to aduance their crest and colours in defiance of Religion and Lawes , and with strong hand to suppresse and beare downe Dauids Kingdome ? It should seeme their confidence is arriued at a high pitch . But God bring it downe , as he did that subtil-headed , and shag-haired conspiracie against the King and state . He can send Achitophel to his halter , and Absolon to his fatall Tree . He can ? Nay assuredly he will. For , as Dauid saith , The wicked and blood thirsty men shall not liue out halfe their dayes ; but my trust shall be in thee , O Lord. And againe , God shall wound the hai●ie scalpe of such a one , as goeth on still in his wickednesse . O consider this yee that forget God , least I plucke you away suddainly , and their be none to deliuer you . Proceede we to other particulars· In his later , and corrected edition , Pag. 17 , he bewrais a peece of old superstition , as formerly about his Houres , so here about the place of Prayer , where he hath one special saying of Scripture for a man to vse , at his entrance into the Church , and another for the Chancell . Thus by his Jgnis fatuus ▪ Deuotion he will leade simple m●n through a maze of superstition , that they shall no● know where they are , if they will but follow him . He quoteth the decrees of the Church for his third houre . Those are the Decretals of the Church of Rome , for , with our Author , no other Church , but the Church of Rome is , The Church as he often in this booke giues vs occasion to remember , that we may not easily forget a matter of such importance . But of the Decrees of that Church of Rome , concerning the seuen Canonicall houres we spake in the second Title-page . So that here remaines no more for vs to reioyne but to oppose and preferre the formes of priuate prayer prescribed in the end of our Communion booke against and before the Decrees of the Church , which he expresly meaneth , or before those cu●ious formes which the Author hath deuised for all his 7. houres , Our Church hath set downe very good formes in the Communion booke , both for morning and euening ▪ and some of them such , as I dare say our * Author could wish were cancelled . As that for the whole estate of Christs Church , in the end of the singing Psalms wherin is this prayer : Roote out from hence ( O Lord ) all rauening wolues , which to fill their bellies , seeke to destroy thy flocke , &c. What would then become of our Author , and a great many of his Consorts , if all such rauening wolues were rooted out of this land ? And that morning prayer for priuate houses a little before , wherin are these words : And forasmuch as they cannot belieue , except they heare , nor cannot heare ▪ but by preaching , and none can preach except he be sent : therfore O Lord , raise up faithfull Distributers of thy Mysteries , who setting apart all worldly respects , may both in their life and doctrine only seeke thy glory . Contrarily , confound Satan , Antichrist , with all Hierlings , whom thou hast cast oft in a reprobate sense , that they may not by sects , schismes , heresies & errors , disquiet thy litle ●●ocke . And because O Lord we be fallen into the later daies , and dangerous times , wherein ignorance hath * gotten the vpper hand , and Satan by his Ministers seeketh by all means to quench the light of the Gospell : we beseech thee to maintaine thy Cause against these rauening wolues , and strengthen all thy seruants , &c. I dare say , this pra●er doth not relish well in the palate of our Authors Deuotion . He could w●sh it either expunged or at le●st excused to be vsed , by interposing his owne priuate for●●● . For this prayer was not fitter for those 〈…〉 was first composed then for these of ours . 〈…〉 s●ands vp for Preaching of the 〈…〉 who in these times would cry 〈…〉 with their long prayers shoulder it out of the Church . This prayer is against all worldly respects in Ministers , against the shamelesse ambition of this age . It prayes against Antichrist , contrary to those , that would raise vp againe the throne of that Beast in this our Church . It prayes against all hirelings , such as in these dayes for preferments will sell soule and body to the Diuell , turne time-seruers , and mens seruants . It prayes against men possest with a reprobate sense , who are Authors of sects , and schismes , heresies and errors , whereof this present age is full . Although the ring-leaders of sects and schismes , who make a pitifull and rufull Rent in the Church of England , by Siding with Popery & Arminianisme , yet forsooth cry out vpon the true Ministers and Professours of the Gospell , as the onely sectaries and schismatickes . And if this were true then , no lesse now , when Ignorance , if not hath , yet at least striues to get the vpper hand , seeking to cast the blacke mantle of blind Deuotion ouer all mens eyes , and that by Satans Ministers seeking by all meanes to quench the light of the Gospell ? Therefore , what great need haue we euer to take in our mouthes this worthy prayer , recommended vnto vs by our reuerend Mother-Church of England , and to pray heartily , Wee beseech the O Lord to mainetaine thy cause against all rauening wolues , and strengthen thy seruants , &c. And so much the rather , because our Author ( and he goes not alone ) hath also in this his booke patched vp a prayer of his owne head , which he intitles , A prayer and thanksgiuing for the whole state of Christs Catholicke Church : wherein he prayeth for the holy Catholicke Church , the mother of vs all , that beare the name of Christ : and that all may become one fold vnder one shepheard Iesus Christ. Now comparing this holy Catholicke Church with that Church , which all along his booke he recommends , and would obtrude vpon vs , as our Mother , which is no other Church , but that Church of Rome : what doth he here p●ay for else , but that we may all become one with that Chur●h , to be one flocke vnder one shepheard , Iesus Christ , and consequently vnder the great Antichrist , who challengeth the title of sole head of the Catholicke Church , and ●ole Vicar generall of Iesus Christ. But to the rest , Pag. 232.233 . &c. He comes with his Septuagesima , and therein , and thenceforth thoroughout Lent , ●e by a suddaine motion brings men vpon the knees of their most solemne Deuotion to expiate all their mad gamballs and Reuels in the Christmas time at least . As Saint Chrysostome saith , Men thinke to expiate the whole yeares excesse and sinne , * with forty daies humiliation : and then the weeke following they fall afresh to their lusts . Only suddainnesse here from one extreame into another is dangerous ▪ except it be of our true conuersion from sin vnto God , and then the more speedie and suddaine , the better and safer . Otherwise , the saying here may be verified , Dum vitant stulti vitia , in contraria currunt . Yet this suddainnesse from Christmas reuels , to Lent-rel●ntings , may seeme to be like that strange and suddaine alteration in those men , that being mad , liued among the Tombes , and kept a pitifull rule , to whom Christ comming , he cast the Diuell out of them , and ●oorthwith they came to their sober and right wits , sitting and Christs feete cloathed , and hea●●ng his word . But heere is the difference , commonly ▪ out of those mad men the Diuell was who●y c●st out : But in our ordinarie Lent-obseru●●s ▪ hee is but at the least wise bound to goo● 〈◊〉 for the time , but not cast out , when after ●●ster ( at the furthest ) hee breakes loose againe : Such Obse●uants and selfe-castigators returning to their excesse of riot a fresh . These , for the most part , being much like to the Images in Popish Churches , which all the Lent are all vailed ouer in blacke , as mourning that they haue beene Idol-obiects to Idolators : But beginning on Easter-Eue to peepe out , oh how doe the people begin a fresh to be rauished with a glimpse of their glittering Gods , so long clouded and ecclipsed from their deuout Adorers ! But on Easter-day morning , no sooner is the Vaile with-drawne by the Priests dexterous hand , but down they fall on their Maribones beating their brests more eagerly now , then euer , as imputing it to their most grieuous sinnes , that they haue been so long withheld from their prettie pettie-Gods . For euer , Nitimur in vetitum semper , cupimusque negata . And this abstinence from their Images all the Lent , makes the people the more to dote vpon them all the yeere after , as accounting them the more precious , the lesse familiar . And such are the most strict obseruers of Lent : If there be any sinne , or pleasure , whereof out of blind superstition they impose and inforce a restraint vpon themselues , for Lent-sake while they demurely goe in blacke : It giues them but occasion to affect and pursue the same sinne or pleasure with greater desire all the yeere after . The affections , for the time , being but as waters stopt with the Sluce , which the longer pent vp , breake out againe with greater violence . Although in the meane time all the Lent long , they abate nothing of their Pride , of their Couetousnesse , of their Ambition , and other habituall Lusts. He that will eat no Flesh in Lent , will not intermit his ordinarie Swearing , and vaine wicked Oathes , though he remit some-what of his Eating , yet will not abate an ynch of his Drinking and good-fellowship , will take no lesse Vse-mony , then at Christmas , will not abate an ace of his poore Tenants Rackt-rent , will stretch the strings of his Simon Magus pouch as much now for a lustie preferment , as he will doe any time out of Lent. Though IOHN the Patriarch of Constantinople were for his much fasting called Iohannes Ieiunator , IOHN the Faster , yet he wanted for no pride and ambition to aspire to be vniuersall Head of the Church , that which GREGORY of Rome cryed out against , as Antichristian , but BONIFACE the Third a little after got that Title wholly to himselfe , suffering none to be that Antichrist , but the Pope , and Bishop of Rome . And it is vsuall , that as fasting breeds wind in the stomacke : So the opinion of fasting , specially when it is a part of Will-worship , and humane inuention , fills the stomacke of the Soule full of windy pride and hypocrisie . As Pope VRBAN the Second , to make the better speed for the recouerie of the Holy Land , ordained that no Cleargie or Lay man should eat Flesh from Shrouetyde to Easter . [ Guil. Malmes●ur . Lib. 4. Misterie of Iniquitie . ] A meritorious matter ( I wis ) so to fast all Lent long , as to eat no Flesh. For as nothing displeaseth God more , then the worship which we frame to him out of our owne fancifull braines : So no deuotion is of more value with vs , doth more please our humours , then such as we inuent our selues . So that it fareth with our Lent deuotion , as with the young Ape ; we so dote vpon it , so claspe and hug it , as , being the barne of our own braine we strangle it , so that such Lenten deuotion seldome suruiueth the time of Lent , but is dead all the yeere after . And what I pray you is all the Lent-fast , as it is generally vsed , but a meere apish imitation and mocke-fast ? The example of CHRISTS Fast fourtie dayes and fourtie nights is brought by our Authour for vs to imitate . Well . Let our Authour begin to imitate CHRIST : Let him fast fourtie dayes , and fourtie nights , without eating and drinking , as CHRIST did ; & if he be able to endure such a Fast , ● see no reason , but others may brooke it as well , who haply are more acquainted and inured to fasting at other times , then himselfe is . Nor doe I see any reason , why such a keeping of Lent , as our Authour prescribes , should haue the name of a Past. For a Fast , is to eat nothing , and drinke nothing during the Fast. Nothing at all . If our Fast be for a day , we are to eat nothing till night , when the Fast is ended . Such was Nineueh's Fast. Nor can that be a Fast of fourtie dayes , in which space any thing is eaten or drunke . But is that a Fast , to eat no Flesh , and to fill the stomacke with good Fish , and the best Wine ? To eat no Butter , but the purest Oyle ? To eat no Egges , but the most restoratiue Figges ? Sint tibi I●iunia pura , casta , simplicia , moderata , & non superstitiosa , saith St IEROME . Quid prodest , &c. What auailes it not to eat Oyle , and to seeke out meats hard and troublesome to be gotten ? As dryed Figges , Pistacke nuts , Almonds , Dates , Meale , and Honey ? Tota hortorum cultura vexatur , vt cibaria non vescamur pane : & dum delicias sectamur , a regno Caelorum retrahimur . All the Gardens and Orchards must bee troubled , to serue our palate : And while wee follow such delicacies , wee are haled away from the Kingdome of Heauen . And why should our Authour impose vpon vs such a Lent-Fast , as a matter of Religion , and a speciall part of his Deuotion ? Whereas this Noble and Religious STATE doth not prescribe or inhibite the vse of any Creatures , but out of a ciuill regard , and for a ciuill end . In that case doe not men take Licences from the Exchequer ? And doth not the KINGS Proclamation inioyne forbearance of Flesh during that time of the Spring , and that expresly for the increase of Cattle ? But if our Authour will needs vrge the Authoritie of the Church for the Lent-Fast , I doe but referre him to the Order of Pope VRBAN the third afore cited . We know no such constitution in the Church of England . Neither after CHRISTS Resurrection , wherein all Iewish ceremoniall obseruation of dayes was abolished , remained in Scripture any one day in the weeke , or weeke in the moneth , or moneth in the yeere , to be religiously and yeerly obserued of Christians , but onely the Lords day . The Church of Galathia intangling herselfe in Iewish Ceremonies , the Apostle sharply reproueth them , saying , Ye obserue dayes , and moneths , and times , and yeeres . I am in feare of you , least I haue bestowed on you labour in vaine . This was , as he tells them , to begin in the Spirit , and to end in the Flesh. And Col. 2.16 , 17. Let no man iudge you in meat or in drinke , or in respect of an Holy-day , or of the new Moone , or of the Sabbaoth-dayes , ; which are a shaddow of things to come ; but the Body is Christ. Wherefore if ye be dead with Christ , from the Rudiments of the World : Why , as though liuing in the world , are ye subiect to Ordinances ? ( Touch not , tast not , handle not , which all are to perish with the vsing ) after the Commandements and Doctrines of men , &c. But now , they that goe about to destroy , or at least to defalke from the due obseruation of the Lords-day , consisting in all religious exercises , both publicke and priuate , excluding all prophane pastimes , and licentious mad mirth , so as Christians being thereby inured to a religious conformitie of life in all seemely sobrietie , haue the lesse need of superstious obseruations to be imposed or obtruded vpon them , for their priuate humiliation , seeing the whole tenure of their life is a constant walking in a sober and moderate course , not mad to day , and sad to morrow for fashion , so adding drunknesse to thirst , and neuer well ( as we say ) full nor fasting , whereas , euerie day to a true Christian is a day of sobrietie , and all his life a Lent , while all along his life is seasoned and sanctified with a conscionable keeping of the Lords day , wherein he prouides his store for euerie weeke : I say , they that goe about to cut away a a great part from the religious and sober keeping of the Lordsday , no maruel , if they would fill vp the want of true Religion with some satisfactorie Superstition of mans deuising ; and so to expiate all the yeeres prophanesse with the seeming sanctitie , and superstitious solemnitie of a pretended Lenten Fast , which indeed is no Fast , as men doe vse it . And yet , for all it is so abused , it hath monopolized and ingrossed to it selfe all other true Fasts , wherein Gods people in time either of any present publicke calamitie , or eminent danger ought to be humbled , in making their peace with God , deprecating as the sinne , so the punishment , the consequent fruit of it . But the Lent-Fast must keepe out all , beat downe all other Fasts . Good Lent , either , fast as thou pretendest , thou shouldest , or giue place to other Fasts , which being performed as they ought , may stand in the gap to turne away that wrath , which thy Superstition and Hypocrisie is like to bring vpon vs. But the Authour cites St IEROME , to proue the Quadragesimall Fast to be an Apostolicke constitution . Indeed we read of one ABDIVS , who tells strange Tales of St MATHEVV the Euangelist , and among the rest , that he taught that Saints must looke to goe into Heauen by their Merits : That the time of Lent must be kept with abstinence from Flesh , from coniugall beneuolence , or else a man becomes polluted , and commits a haynous offence , which must be washed away with many teares . These , and other the like , be so likely to be true , as it may be lawfull for vs to belieue St MATHEVV wrot one thing , and spake another . But we must know , that the Misterie of Iniquitie began to worke euen in those prime times , while Satan wanted not his Instruments to lay the foundation thereof in superstitious Deuotions , the strongest supporter of Antichrist . As for S. IEROME , and other of the Ancients , who knowes not that many things of this nature haue been foysted into their Workes ? Neither is it necessarie , that we should either labour in all things to cleare the Fathers , nor in euerie thing to follow them . But howsoeuer our Authour would draw down the Lent-Fast from the obseruation of the Church : although he still meanes the Church of Rome , yet wee know that the ancient Churches , which were no members of the Church of Rome , but as all then were , ioynt members of the Catholike , did obserue their Quadragesima after a different sort , both for the time and manner . Socrates , who was much about the time of S. Ierome , saith that in those dayes , Qui sunt Roma , &c. They that are at Rome , do Fast three weekes before Easter , the Saturday , and the Lords day onely excepted . In Illyria , and all Greece , & at Alexandria , they begin their Fast 6 weekes before Easter , and call that time Quadragesima . Others begin their Fast 7. weekes before Easter , although they keepe their Fast but 15. of those dayes , scattered ●mong the rest ; and yet they call that time Quadragesima too : Nor differ they onely about the time , but about the maner of abstinence . For some eate Fowles and Fishes , as both comming of the water ; Others abstaine from shel-fruits , and eggs ; some feed onely vpon drie bread : and others not that . Some after they haue fasted till nine of the clock , vse sundry meates : And others otherwise . And because none can shew any precept vpon Record concerning Lent , it is euident that the Apostle therein left free power to euery mans mind & will , that euery one might do that which is good and honest , being induced thereto neither by feare , nor by necessity . Thus Socrates . And Eusebius before him saith , that some thought one day sufficient for fasting , some two , some moe , others in reckoning 40. continued houres day and night , do determine that the time of their Fast. This being so , what is become of the Apostolicall Constitution for 40. dayes Fast , when it was left free for euery Church , or Christian , to fast as few or many dayes as they thought fit ? And therefore neuer let our Author obtrude vpon vs the authority and practise of the present Church of Rome , to impose a necessity of a religious , if not a superstitious 40. dayes Fast , when notwithstanding the old Church of Rome in her purer times , fasted but three weekes , yet two dayes in euery weeke excepted . And besides , in those times , Easter being a generall time for publicke Baptisme , as also Whitsuntide : for that cause they thought fit to humble themselues with fasting and prayer , for the better preparation thereunto . But enough of this . Pag. 246. of the last impression , Hee mentioneth Christs Rest in the graue , and his Descen● also into Hell , as vpon Easter Euen . The Author is very skilfull to tell vs the punctuall time of Christs Descent into Hell. Of the manner of it , or how the Article in the Creed is to bee vnderstood , he makes no question , but comes with an actuall downe right Descent . But he grounds this his time of Christs Descent into Hell , vpon the Epistle and Gospell for Easter Euen . Indeed the Epistle is taken out of 1 Pet. 3.27 , &c. where the words of Peter are thus translated , according to the corrupt vulgar Latin , In which spirit hee also went and preached to the spirits that were in prison , &c. Now , the Author hereupon inferreth , that this place of Peter is to be meant of Christs Descent into Hell ; contrary to all sound Interpreters ; the Text it selfe no way bearing it . And vpon the same ground , according to the corrupt translation , wherein is added ( contrary and besides both the Originall Text , and our last and best English Translation ) these words , That were : whereas the Text is , To the spirits in prison , that is , now , still in prison ; not , that were in prison , as if vpon Christs descent into Hell , and preaching vnto them , hee had deliuered them thence , as out of some Limbo ; which the Author ( if well examined ) must needes meane . And indeed he is too much helped by the corrupting of the Text ; so that it were to be wished , that vulgar English Translation of the Epistles and Gospels in the Communion booke were corrected , yea and wholly made vniforme to our last Translation of the Bible , that so no Popish spirits may haue any such starting holes for their lurking and sly old Popish and mopish doctrines . In the next place ( pag. 291. ) he setteth downe sundry sayings , prayers , Psalmes , Hymnes , before the receiuing of the Sacrament , to pag. 301. In all which it should seeme 〈◊〉 ●rescribeth a new solmne seruice for the Sacrament . For else what time is there allowed for any mans priuate deuotion , while hee is present at the publike administration of the Sacrament ? Or would he haue a man busied about his priuate deuotions , while the Minister is in the publicke seruice ? Or would he haue the Minister to be mute vntill euery man present haue said ouer such lessons , as our Author teacheth ? Indeed if it were at a Masse , which the people vnderstand not , these formes of priuate deuotion were good to exercise euery man , while the Priest is mumbling ouer his Masse . But blessed bee God there is no such need . Pag. 298. he sets downe a new forme of prayer , but taken either from the Bull of Pope Clement 8. where hee commands the Angels , &c. or rather hee borrowes it from the Romane Missal in the Cannon of the Masse , restored by the Decree of the Councell of Trent , and published by the Commandement of Pope Pius 5. printed at Antwerp , 1574. Cum priuilegio Pontif. Max. et Regis Cath●l . pag. 272. where the Masse Priest , Profundè inclinatus iunetis manibus dicat . Lowly ducking with his hands ioyned let him say : Supplices te rogamus Omnipotens Deus , iube h●c perferri per manus Sancti A●egli tui in sublime Altere tuum in conspectu diuinae Maiestatis tuae , vt &c. that is , We humbly beseech the Omnipotent God , command these things to be conuayed by the hands of thy holy Angel into thy high Altar , in the presence of thy diuine Maiestie , that &c. But what a presumption is this in our Author to prescribe God a new way of conueying our prayers into the presence of his Maiesty by such a meane , as he hath no where reuealed in his word ? Where hath God commanded his Angels to bee our Mediators betweene vs and him ? Yet see how slily this Author would foyst in , the mediation of Angels . Is not the onely name of Christ our Mediator , in whom we offer vp all our Seruice and Sacrifice of Prayer and Prayse , sufficient to bring them vp into the presence of his Father , yea and to make both vs and them acceptable to his Maiestie ? But what promise of acceptance hath our Authour of such Mediation of Angels , if they should presume to present our Prayers ? Much more , when they doe it without warrant . And warrant they haue none in GODS Word . And without the Word we haue no warrant for any seruice we doe to GOD. But contrarily the Word alloweth vnto vs but one onely Mediatour as well of Intercession , as of satisfaction . 1 Iohn 2. If any man sinne , we haue an Aduocate with the Father , Iesus Christ the Righteous , and he is the propitiation for our sinnes . The same must be our Aduocate and Intercessor , who is also our Propitiation . Therefore our Authour here commits high Sacriledge , if not Blasphemie against the Sacred Maiestie of GOD , and the honour of IESVS CHRIST , to assigne GOD the appointing of a new way , whereby we may come vnto him , namely another way , then by IESVS CHRIST . But proceed we to Page 388. where he sets downe , The manner of commending the Soule into the hands of GOD at the verie point of time , when it is departing from the Body . Before yee haue his Forme of Prayers at the houre of Death ; now , another Forme at the point of Death : Nay ( which ought diligently to be marked ) at the verie point of time , when the Soule is ( not about to depart , but ) departing from the Body . Surely a man would thinke his prayer had need to be verie short , onely a jaculatorie breath and away , least the Soule bee departed from the Body , before hee make an end of his prayer , and so he shall pray for the dead . Yet for all this he sets downe a farre longer prayer , then can be said at the verie point of time , when the Soule is departing from the Body . Yea and among the rest to lengthen it out , he sets downe thirteene eiaculatorie Meditations and Prayers , which he will haue said plainly , distinctly , and with some pawses . So that of necessitie the Soule must bee departed , before his prayers be halfe ended . And what then ? Is that so great a matter thinke you ? His first printed Booke , which is yet extant , and walkes abroad , wherewith Iesuites are mightily helped to draw on Disciples after them , blusheth not to make a solemne prayer for the Soule , and that expresly and distinctly after it is departed from the Body . For after his Eiaculatories , ending with , Lord Iesus r●ceiue my Spirit ; He putteth these words of direction next vnder , And these ( to wit , the foregoing eiaculatorie Meditations and Prayers ) to be repeated , vntill the Soule be departed . Well : The Soule being now departed , What then ? Then , O Lambe of God , that takest away the sinnes of the world , grant him thy peace . With this Prayer . O Lord with whom doe liue the Spirits of them that dye , and by whom the Soul●s of thy Seruants , after they be deliuered from the burthen of this Flesh , bée in perpetuall ioy and felicitie : Wee most méekely beseech thée for this thy Seruant , that hauing now receiued the absolu●um from all his sinnes , which he hath committed in this world , he may escape the Gates of Hell , and the paynes of eternall darkenesse : That he may for euer dwell with Abraham , Isaack and Iacob , in the Region of Light , and thy blessed Presence , where there is neither wéeping nor heauinesse . And that when the dreadfull day of the generall Iudgement shall come , he may rise againe with the Iust , and receiue this dead Body , which must now be buried in the Earth , to be ioyned with his Soule , and be made pure and incorruptible for euer after in thy glorious Kingdome , for the merits of thy deare Sonne our Sauiour Iesus Christ , Amen . Thus runs the Prayer for the Dead , word for word . But here the PRINTER steps in , and setting forth a second Impression , he in an Epistle before the Booke , styled , The Printer to the Reader , Excuses the Authour , and verie courteously takes all the blame vpon himself . Which he is the bolder to doe , because this Booke is Censured ( as he t●rmeth ) rather through false reports , and mistakings in them , that either iudge before they see , or out of disaffection make sinister construction of that which deserueth better vnderstanding , and so good intentions are wrested , and truth impeached . Note here the fruit of the Authours Deuotions , how soone they haue blindly led him into Errour , which he desireth may be excused by his good intentions ; howsoeuer it goeth , he meant no harme good man. Which also the most ignorant Papist is able to plead for himselfe . You must take his good meaning . Well : Let vs heare out his Apologie . So hath it befallen this Hand-full of Collections for priuate Deuotions , which was compiled out of sundry warranted Bookes , &c That 's something . But out of what warranted Bookes could he collect or compile Prayer for the Dead ? That , he might expile from Popish warranted Booke , as out of the Romane Missal , and the like , wherewith the Authour seemes to be better acquainted , then with GODS Booke . So that I feare me some hath taught the PRINTER here to equiuocate a little . But what followes ? It was for the priuate vse of an honourable well-disposed Friend . He , or She ? Protestant , or Papist ? Or betweene both ? Or one , whom the Authour by the vertue of this Booke was about to conuert to be a Roman Catholike ? yet being an honourable person , it deserues some pardon for their honours sake : Nay rather it is the more censurable , that the author should dare to attempt to seduce any honourable personage vnder the colour of his painted-popish Deuotions . But what more ? without any meaning to make the same publicke to the world . This is one part of his good intentions . Published it is , but it was not his meaning . How then ? Though ( to saue the labour and trouble of writing Copies , to be sparingly communicated to some few friends ) a certaine number of them , by leaue and warrant of the Ordinary , were printed at the charge of the partie , for whose onely vse the same was collected . Good. Pitty , but such a Booke , with such deuout prayers collected , should be copied out , and rather then faile , for more expedition , to be printed ; but to be sparingly ( O warily spoken ) to some ( and but some ) and those but a few friends . One of the best reasons you gaue hitherto , to extenuate the fault : for the fewer were printed , and the more sparingly , and to the more few communicated , the better . But how comes it to be printed againe and againe , and so lauishly communicated and dispersed euery where ? Is it not , but by leaue and warrant of the Ordinary ? I assure you the author had extraordinary fauour to get the Ordinaries leaue and warrant for such a Popish Booke ; for beleeue me , Orthodox Bookes , and such as impugne Popery and Heresie , and propugne the established Doctrine of the Church of England , cannot haue the fauour to obtaine ordinary leaue and warrant to be printed , but vpon ( to speake mildely ) extraordinary tearmes . But goe on . It hath therefore seemed good to AVTHORITY to giue leaue to the reprinting thereof , and permitting the same to be sold , to such as please to buy it , onely for priuate vse , as in former times way hath beene giuen to the printing of priuate Prayer-Bookes . Stay there , Me thinkes , Mr Printer , you begin to gather a great deale of confidence already . I pray you ( if I may be so bold ) what authority is that , which you so boldly build vpon , and which you put in such Capitall Characters , as if you would affright the Reader withall . But good Subiects , and honest men obey , honour , reuerence , loue Authority , are not terrified with it . It is for such Printers , that are so ready to print Mountebanke Arminianisme , and cos●ning Popery , as you haue done , to be frighted with Authority ; for it carrieth not the sword for naught . But if thou dost euill , feare . Did you neuer heare of one Tucker a printer in Queene Elizabeths raigne , who , for printing a Booke of Popish Deuotion , was arraigned , and though the Queens mercy saued his life , yet he was confined to perpetuall imprisonment ? Yet you feare not , not only to print , & reprint , but to sell your booke to euery buyer , & to some who exchange it also for all other bookes , which a little before was thought fit onely to communicate and but sparingly to some few friends , being set forth at first onely for the vse of the party , that bore the charge . But do you make no more difference betweene this Popish booke of priuate Deuotions , and other priuate prayer bookes formerly printed by Authority ( and as good Authority , as you can bring any ) in this Church ? I pray you how long haue you beene a Mr. Printer ? But a Young one I da●e say . Or how many such bookes haue you printed by Authority ? Not many I am su●e of it , though too many by any . Surely it is but newly the change of the Moone , si●ce such Bookes haue cropen vnder the wing● of Authority to fly abroad . If you reckon but from seuen yeeres agoe , there was then no such Authority extant in this Church , that would appeare to giue allowance to such base bookes as this of your printing . Therefore you see the case is altered . But I trust , his Maiestie , when he comes to vnderstand how much his Authority , transferred vpon others , is dishonored , will take order for the suppressing of such wicked bookes , which you are so ready to reprint . But all this while ( for I cannot but bee iealous of the honour of mine Ordinary in this kind ) I pray you in what maner was the Licence giuen ? Speake the truth : For I heare , that you had onely a loose Paper for your warrant , not affixed to the booke , much lesse ( as the ordinary maner is ) the Licencers hand to the booke . So that , were ye not deceiued ? Was it not some other booke of priuate Deuotion , mentioned or meant in the Approbation ? Or if this were meant , yet hath not the Author added or altered at his pleasure . For the loose paper , did it set downe how many sheets it contained ? A loose Approbation it was . And I suspected that your Authority was none of the best , or most authenticke , you doe so braue it out in your capitall Characters . But yet forasmuch as you had no other Approbation of this booke , but onely an Indiuiduum vagum written in a loose Paper ; who ( I pray you ) gaue you Authority to set it so fast vpon the booke , with the whole strength and waight of your Presse ? Doe you know what you haue done ? you haue hereby affixed and impacted such an Aspersion of dishonour vpon our Reuerend Dioc●san and Ordinary , as cannot be easily clawed off againe . Therefore if you had had such a reuerend regard to the Ordinary , as you ought , you might both haue fauoured his honour , and saued your owne stake , keeping the loose Paper by you in your box , as your acquittance or discharge . But goe on with your learned Apologie Mr Printer . Whereby it is presumed , all well disposed Christians may receiue satisfaction that there is not in it such cause of dislike , as it seemeth hath beene rumored . But what if any , yea a great many receiue not satisfa●tion ? Then it is to be supposed , they are not of the number of well disposed . But is there not in your Booke such cause of dislike , as it seemeth hath beene rumored ? Wh● ? Is it purged from all that Popish dr●sse wherewith i● so aboundeth ? It is imagined no , because it hath not yet felt the fire . Or is it growne better now , or brighter , as Iron , with wearing ? Or what I pray you is done to the Booke , that all well disposed Christians may receiue satisfaction ? Now truely ( I confesse ) till now my dull pate did not apprehend your far fetcht reason . But at last I perceiue it is AVTHORITY you build vpon for giuing satisfa●tion . I promise you it is a strong argument to conuince the gain-sayer . Therefore I pray you goe on . And for the auoiding of all mistakings hereafter , ca●e is had to amend such escapes , as either by the Printers haste , or the Correctors ouersight were committed . This clause ioyning close vpon the former , confirmes me , that I haue not mistaken your meaning in the point of satisfaction by Authority . But if this your sentence had begun with [ For ] as , For , for the auoiding ▪ &c. we should haue expected some sp●ciall repu●gations of your booke , as reasons to induce all well disposed Christians to receiue satisfaction . But it is , And ; which puts vs out of hope of any reason , but downe-right Authority , for satisfaction . Well , we must be faine to make the best of it , and instead of expecting the correcting of your booke , so backed with Authority , begin to correct our owne mistakings . What ? was it rumored , that among other exorbitances , this booke contained prayer for the dead ? Alas ! it was but a mistaking . On whose part ? On the Printers ; or on the Correctors ; or on the disaffected Readers : altogeth●r . But though disaffected Readers haue beene mista●en , y●t for the auoyding of all mistaking hereafter ; * care is had . That 's well . I pray you good Mr Printer haue a speciall care , that simple meaning m●n may not be mista●en hereafter . But what meanes or care will you vse , for this preuention ? Care is had to amend such escapes , as either by the Printers hast , or the Correctors ouersight were committed . Well . I see y●t you are so i●genuous ( though your m●desty ●●usheth to speak all you know ) as to acknowledge your selfe and your Corrector ( if it be your selfe that speakes all this while ) to be in some fault . Although it were but an Escape , or so , and that committed either by the Printers haste , or the Correctors ouersight . It is wel yet , that it proues not all this while some escape committed by the ouersight of the Collector , vnlesse you haue here misprinted ( being full perhaps of perplexed thoughts ) howsoeuer you set a good face on it ) Corrector , for Collector . But for your part Mr Printer , what needed such haste ? There was no feare , least the Wardens comming to search , should take your Canonicall houres n●pping ; for you had at least leaue and warrant from the Ordinary , for your first edition , though not as yet Authority in Capitall letters , wherby this your second correction was set forth . Nor were you printing then Burtons second part against Mountagu● , or the like , that you should be in such haste . Or what haste was ther● of that Booke ? It might well haue beene spared hitherto , for ought I know . As though the Jesuites seduce not fast enough without it ? But of all things , good Master Printer , beware of haste . Did you neuer learne so much in your Latine Schoole ( for I am sure you haue learned to speake vnhappy English ) Canis sestinans caecos parit eatul●s . And desire your Corrector to beware of ouersight ; for I haue knowne that betweene the Printers haste , and the Correctors ouersight , soule escapes haue beene committed : as in the great Bible ( and I beshrow them for committing the least escape in that blessed Booke , one tittle whereof shall not passe away , nor escape vnfulfilled ) Iudas , was printed for Iesus . But I easily beleeue , that was in good earnest either the haste of the Composer , or the ouersight also of the Corrector , without any circumstances , or circumlocution . Well , an escape or ouersight acknowledged , and corrected , and withall a care had to preuent the like for afterwards , makes a full amends for all . Well : for the care you promise , we must take your word . Yet forasmuch as you seeme here to speake in your owne defence , that all the rumours about your printed Booke was but vpon some escapes of the Printer , or ouersight of the Corrector : you must giue vs leaue a little to examine the truth hereof , by comparing your first and second Impressions . Now reading ouer diligently both the Bookes , I find no difference at all betweene them , but only about Prayer for the Dead , which we last touched . And there we cānot come to discerne your escapes better , then by setting downe so much of both the Copies one against the other , as is requisite at least for the more full satisfaction of all well disposed Christians . The first Impression . Lord Iesus receiue my spirit . And these to bée repeated vntill the soule be departed . Then , O thou Lamb of God , &c. The second Impression . Lord Iesus receiue my spirit . And these ( with the prayers following ) to be repeated , vntill the soule be departed . O thou Lamb of God , &c. Here wee obserue a huge difference betweene your Impressions . And is this but an Escape , or ouersight ? Certainly it is a very monstrous one , and such as a man in his right wits could not easily commit , vnlesse in some sit eyther of drunkennesse or madnesse . But I spare you . Let vs compare the rest . With this Prayer . O Lord with whom doe liue the Spirits of them that dye , &c. O Lord with whom d●e liue the Spirits of them that dye , &c. And a little after towards the end . And that when the dreadfull day of the generall Iudgement shall come , he may rise againe with the just , and receiue THIS DEAD BODY , which must now be buryed in the earth to bée joyned with his soule , and ●e made pure and incorruptible for euer after in thy glorious Kingdome , &c. And that when the dread-day of the generall judgement shall come , he may rise againe with the iust , his body being reunited to his soule , pure and incorruptible , and be receiued into thy g●orious Kingdome , &c. Now Mr. Printer , I will not alone take vpon me to judge of these your escapes ; but rather I referre you to the whole Bench of the most judicious and learned , yea and those graue and honourable Sages of the Councell-board . Onely this I dare say peremptorily , that in the first impression there is an expresse and formall prayer for the Dead : but in the second it is qualified and corrected , and the case quite altered . And yet is all this but an escape of the Printer , or ouersight of the Corrector ; But was not the Author himselfe the Corrector ? was not his naturall affection earnestly busied in licking his young Beere while it past the Presse , and receiued the perfect forme . Or being an escape of the Printer , how came not the Author himselfe , or some of those his neere and deare friends for him , first to espy the faults , and so to haue them corrected , before they came to be found out by others ? For surely he and his had reason first to read ouer that priuate first impression , before it should come to open view ; it being a booke not of an ordinary stampe , and which for the admirable ouerdaring of it , was like to runne a most desperate hazzard . But it seemeth they would put it to a hazzard . They imagined , that haply it might passe vnespied ; and then all would haue beene well enough , and you might haue spared your labour of printing your Epistle Apologeticall before the second Impression . But yet , Mr. Printer , you should haue done well ( which would the more haue cleered the credit of your excuse , taking all the blame from the Author ) to haue cancelled all that Paper , beginning , O Lord with whom do liue , &c. Vnto these words , Wee most meekely &c. Putting all those first six lines among your Errata , or Escapes . For so much is a part of a gratulatory Collect vsed in the Communion Booke at the Buriall of the dead . So that vnlesse this prayer stand still in force for a prayer for the Dead , as it was in the first Impression : it is very improper for your second and corrected Booke . For euen your owne reason , Mr. Printer , may induce you to thinke , that it is improper to vse a Collect for a mans buriall , for him that is yet aliue , vnlesse you would bury the man quicke . And therefore me thinkes you were very ill aduised , and seeme to haue for hast committed another fowle escape , in that you did not thorowly aduise with your Author about a more exact correction of your escapes , that so the booke , vpon second and more mature cogitations , might haue passed currant , aboue all exception , to the better satisfaction of all well disposed Christians . But did you consult with your Author , before you set vpon your correction ? It may be feared noe . Otherwise it is hoped that the Author and his learned friends would haue thought better of the matter , then to haue suffered such an absurdity to stand still in the Booke , and that vpon a solemne correction . And therefore , what if they come vpon you , and disauoning it themselues , lay a further blame vpon you , then hitherto you haue taken to your selfe ? For besides , that such an improprietie brings their judgement in question , they may seeme to take vpon them to be Innouators , turning the Collects , which the Church of England hath appointed for the publike buriall of the dead , to the priuate visitation of the liuing sicke . So that , Mr. Printer , for all your Apologies and Protestations , it is to be feared , that your Author will disclaime this your correction , as not done by his direction , but of your owne head , it being left so full of Non sens●s and Non sequiturs . And what if he shall call in this your corrected Booke , and either put out those six lines , or else bring his Authoritie for the first to stand in full force , and then all will hold a due ●immetry and proportion ? It will then be the more tollerable to borrow a peece of the Church Collect , being a thankesgiuing at the buriall of the Dead , & turne it into a prayer ( priuate at least ) for the dead , then to vse it for the liuing . But how it was shuffled vp among you , you can best tell . But tell me in good sadnesse , Mr. Printer , are you perswaded , that any man but of common sense giues any credit to your Epistle ? Or do you thinke your selfe euer a whit the wittier , or learneder , that like a Parrot you haue powred it out , being infused into you : But Dignum patellâ Operculum . Will any , trow you , take these grosse alterations , and cobled breakes , for Escapes of the Printer ? Neuer so befoole your selfe . Notwithstanding one thing remaines vnaltered : that in the same prayer he placeth the soules of Abraham , Jsaac , and Jacob , in a certaine place , which he calls , the region of light , but at the resurrection he allowes them Gods glorious Kingdome . This Region of light , in his prayer for the dead vnaltered : may well be taken for some Limbus patrum , different from Gods glorious Kingdome , in the resurrection ; And Limbus , and prayer for the Dead will well sort together . But to returne to the rest of your Epistle , I pray you goe on where we left . You see what a trouble your Escapes haue put vs too . * Onely the Collector hereof , and others that were therewith acquainted before the printing of the Booke . Stay a little I pray you ; for my memory is bad , if your period be long : who were those , that were acquainted with the booke before the printing of it ? Were they Iesuites , or of what profession were they ? But I will not presse you too farre , least I loose my labour . Onely goe on with your sentence ( * who are as ready to ingage their credits and liues in defense of the faith of the present Church of England , by Law established , and in opposition of Popery , and Romish superstition , as any others ) doe with griefe obserue the maleuolencie of some dispositions of these times ▪ with whom a slip , or misprision of a word , or two , as liable to a faire and charitable vnderstanding , as otherwise , doth not onely loose the thankes , due for all the good contained in the worke : but also purchase to the Author a reprochfull imputation and way-making to Popish Deuotion , and apish imitation of Romish superstition . Nay I pray you Mr. Printer , continue out your speech to the end . And howsoeuer he may be requited for his paines herein , he shall neuer depart from his good intention and wishing , that the reader may at all times , and for all occasions be assisted with diuine grace , obtained by continuall prayer . And for the misdeeming Censures and detractions of any , hee feareth them not , but rather hopeth , that his prayers to God for them wil be more beneficiall to them , then any their Censures or detractions can be any way preiudiciall to him : who doth in this and all things else humbly submit himselfe to the judgement of the Church of England , whereof he is a member , and though inferiour vnto most , yet a faithfull Minister . Haue you said all Mr. Printer ? Now surely I cannot but smile , to see how pretily and smoothly you can plough with anothers he yfer , what an infinite disproportion there is betweene your style , and your person , and yet both you and your leare-father are strongly conceited , that you are able to cosen all the world , by making them beleeue that you are the man that framed this Apologeticall Epistle . Alas , you doe but dance in a net all this while . Do not you thinke I smelled your cunning conueyance till now ? Or doe you thinke the world is so simple as to prayse or applawd you for the Author of this your pretty witty Epistle ? And now by the Epistle it selfe will I conuince it to be a very packe of knauery . And to put you out of conceit , that you are the Author of this Epistle , Mr. Printer , I will goe no farther , then the last words of it . Dare you be so bold with the Author ( who is no small man , and hopes yet to be greater , at least for his good seruice in this booke ) as to say he is inferiour to most ? I know this neuer came out of your lips , though it went through your presse ▪ Ex vngue leonem . This could not come but from the modesty of the Author himselfe , or from some frend to help● out at a dead lift . But be it his ▪ or yours , or whose i● wil be , I wil be bold to go ouer the rest , where I l●●t . You say , your Authors are as ready to ingage their credits and liues , in defence of the faith of the present Church of England , by law established , and in opposition of Popery , and Romish superstition , as any others . Hoe there . Here Master Printer , I must tell you , you take a greater ingagement vpon you , then your credit wil be taken for . If they should openly by word , as here you haue set downe in print , ingage themselues in this point , euen the principals if they , should haue as little credit giuen them , as the surety , they may blame themselues . Verba quid audio , cum facta videam ? Let this booke speake for them , whence a Iesuite may conclude farre stronger arguments to assure the Church of Rome of these her sonnes : Then the Authors themselues with all their powerfull eloquence can ●uer perswade vs , that they are the true br●d sonn●● of the Church of England . The Iesuites haue the A●●●ors booke to shew a proo●e vpon Record , but we haue nothing to shew , but a poore Epistle , and that written in the Printers name . And how shall they euer ingagage their credits and liues in defence of the faith of the present Church of England , by law established ( a clause of some waight , had we any better authoritie for it , then the single assertion of a Printer ) who haue beene both so prodigall of their Credit , aduen●urous of their liues ( if the lawes established be of any force ) and all to win countenance and credit to the holy Catholicke Church of Rome ? and who will belieue that they will oppose Popery , that labour to aduance it , and to suppresse the truth of the Gospell , by law established in the present Church of England ? Or how shall they oppose Romish superstition , that tooth and naile would haile it in by head & shoulders , in a most superstitious forme of Romish deuotion ? But you proceed , and say , They doe with griefe obserue the maleuolency of some dispositions of these times ; with whom a slip , or misprision of a word or two , as liable to a faire , and charitable vnderstanding ▪ as otherwise , doeth not onely loose the thankes due for all the good contained in the worke , but also purchase to the author a reprochfull imputation of way ▪ making to Popish Deuotion , and apish imitation of Romish superstition . O good God. What a packe of hypocrisie , and senselesse absurdities , and shamelesse impudencie is here ; All their damnable foysting in of popery , and that no lesse then infidell prayer for the dead , must be excused ( for sooth ) and all the blame laid vpon the maleuolency of some dispositions of these times . And who are those , and why maleuolent ? surely those , that espying the craft of Iesuited spirits in these our dayes in broching grosse and palpable Popery , dare oppose themselues , and cry out against such bold attempts . These be the men of a maleuolent disposition in these times , and all because these times doe breed such Iesuited spirits . And therefore no maruaile if the author of this booke cannot but greeue , that his Popish booke cannot finde a generall approbation . But they are maleuolent , as with whom a slip , or misprision of a word or two , &c. But a word or two , at the most , misprinted , or misplaced , the matter of all this maleuolency . Nay , but a slip , or misprision of a word , or two . Why , we know that in Coyne , he that is the author of a slip , and would vent it for the Kings Currant Coyne , is guilty of treason . Now much more a slip , or false doctrine foysted in for Gods Currant siluer ? such a slip once broched is an errour : but stiffly maintained , it becomes an heresie . And is not this such a slip here ? A most wicked Popish doctrine was published by the Author , or Authors , in print ; namely Prayer for the Dead , against the Faith and Doctrine of the Church of England : and yet the Authors will not acknowledge it an errour , but put it vpon the Printer . But the thing it selfe cryes shame vpon the authors of such iuggling tricks . And if there had not beene some maleuolent dispositions in the world , to quarrell such impious affronts giuen to Christ and his blessed truth maintained in the Church of England , there had not beene so much as one word amisse , being all so exactly waighed in the Goldsmiths ballance , before it came to bee minted for currant ; then , prayer for the dead would haue passed for a doctrine of the Church of England . But maleuolent dispositions haue troubled and marred all . But it was nothing but the misprision of a word or two , a● liable to a fai●e and lawfull vnderstanding , as otherwise . Indeed if so , such dispositions cannot bee excused from maleuolency , if they judge not chari●ably , where there is no cause to the contrary . Euer take a mans meaning rather with the right hand , then with the left , if it bee capable of a good instruction . But ●ere , the quarrell is not about the slip of a word ▪ but of a positiue false doctrine . The question is , whether prayer for the dead may not be taken as well in a good sense , as in a bad , Charity being judge . Yes , if blind & popish Charity may be judge . Nor is it a word or two , but a whole solemne prayer , of many words and sentences , wherein the state of the dead is deuoutly prayed for , and that in expresse words : After the soule is departed , Then ▪ O LAMBE OF GOD , &c. and , That he may receiue this body . How are these things as liable to a faire and charitable vnderstanding , as otherwise ? Vnlesse it bee a charitable worke , to pray for our deare brother , after his soule is departed from the body , that in his passage betweene earth and heauen , which is a farre journey , he may not misse or mistake his way , by falling into the Pit of Hell or Purgatory ? Or what faire and charitable vnderstanding are these words liable to , when after our dead brother hath receiued a formall absolution from all his sins , which he hath committed in this life , yet he hath need to be prayed for ▪ that he may escape the gates of Hell and the paines of eternall darkenesse ? What other construction can be made of ●hese words ( if Charity her selfe were the judge ) but ●hat , according to the doctrine of that Church which ●olds Purgatory after this life , and after absolution from a mans sins ( which Church our Author all along this booke of Deuotions , graceth with the name of the one and onely Holy Catholicke Church , the Mother of vs all , &c ▪ ) the soule being in danger to go into purgatory for all his Absolution , shadowed heere out by the * Gates of hell , and the paines of eternall darkenesse , close vnto which ( as it seemeth ) the soule passing , may be in danger to fall therein : Therefore the Author deuoutly prayeth , that in his pa●●age to heauen he may escape the gates of hell and the paines of eternall darkenesse . Nor need the Authors impute it to a maleuolent disposition , to expound the gates of Hell , and the paines of eternall darkenesse , of Purgatory ▪ especially of finding them wrapped vp mistically in an expresse prayer for the dead . But if the Author , or any of his consorts can make a more ●haritable vnderstanding of this prayer for the dead ▪ we will giue them a charitable hearing . But being vnderstood in the worst sense , it doth ( say you ) not onely loose the thankes due for all the good contained in the worke : but &c. That were great pitty , that so much good , as is contained in this worke , should be all lost , by loosing the due thankes , and all by the mistaking of a word or two , let fall too , but by a slip , or misprision . But for all that , let not the Pretence or good opinion of the good contained in this worke so farre charme our affection to it , as thereby to be drawne to take downe withall the poison contained therein , as in a mingled golden Cup. It is Scaligers note , that Malum non ▪ est , nis●● bo●o . The originall nature of the Deuill is good ▪ wherein all his wickednesse subsisteth . But is euery booke to be inrertained for the much good ( though the Printer say , All the good ; as if it were all good , except the slip or misprision of a word or two , as liable ( notwithstanding ) to a faire and charitable vnderstanding , as otherwise ) contained in it ? Why ? The Roman Missall , or Ma●le ▪ booke hath much good contained in it ; in so much , as when a motion was made to the Pope to haue it translated into the Mother tongue , for all countries , he answered , Not so , least the ●lies ( to wit , the common people ) should come to taste of the good ointment . Yea the Turkes Alcaron hath much good contained in it . Are these bookes therefore to be approu●d in the true Church of God ? When one highly commended the Cardinall Iulian to Sigismund , he answered , T●●en Rom●nus est ▪ And though the Authors predicate neuer so much good to be contained in this booke of priuate Deuotions , yet we may answer Tamen Romanus est . It is a Romish booke for all that . And let me tell you , Mr. Printer , and so tell your Author , that the more he commends all the good contained in this worke , the more pernicious and perilous he makes it to our simpler people . Satan is neuer more dangerous ▪ then when he comes transformed into an Angell of ●ig●t . And that poyson proues the most speedingly mortall , that is administred in a cup of the best wine , which being of a more penetrating and searching nature , then other duller liquor , conueyes the poyson into euery vaine of the body , spurring the spirits post to their finall period ? A booke of Deuotion is a golden cup of sprightfull wine , pleasant to euery palate ; but if it be mingled with poison , it is the more dang●rous , especially to vulgar palates , who want the quicke and acute judgement o●●ast and relish , to discerne it primoribus labris , at the first touch , taste , or sent , which , as the best and safest antidote may preuent the taking of it downe . And so the case standeth with this worke , Mr. Printer , that the better it is , the worse it is ; ●ith vnder the colour o● venerable Devotion , that execrable strumpet of Rome ( vai●ed and ho●ded vnder the name of The Church , The Church , The Holy Catholicke Church , the Mother of vs all ; which is the maine summe and scope of the Authors Deuotion ) is obtruded and thrust vpon vs , to inchant and charme euen those ▪ who should be most vigilant and most oculated A●gusses among vs. But besides the good , los● : it doth also ( say you ) purhcase to ●he 〈◊〉 nor a reproachfull imputati●● of way m●ki●g to Popish Deuotion , and apish imitation of Romish superstition . If the Author hath purchas●d to himselfe such an Imputation , it is all at ●is owne cost ; he hath payd or it , and who shall deny it to be due vnto him , as his peculiar chattell ? Yea he hath bought it at a deare rate no doubt , much sweat , much oyle hath beene spent in this laborious Collection of priuate Deuotions . Such a worke as this may be a rich price for such a purchase . But Mr. Printer , are you sure the Author accounts it a reproachfull imputation to be a way-maker to Popish Deuotion ? Is not that your bare imagination , as perhaps not discerning the Serpent lurking vnder the greene leaues of Deuotion , or perhaps hauing some sparke of loue to your Mother Church left , as to judge your Author in t●is case , by your selfe , if it were your owne ? Nay , doth not your Author account it an honour to him , to be a deuout instrument among others , to bring in again , and re-e●ect the Religion of Rome in England ? Onely , it may be , two or three words doe not well relish with him : to wit , Popish , Apish , Romish superstition , and perhaps imitation too . All these put together , in this forme , the Author may account it a reprochfull imputation , as to be a way maker to Popish Deuotion , and Apish imitation of Romish superstition . But let Popish , be turned into Catholicke ; and , apish imitation , into absolute refoundation ; and Romish superstition , into , Religion of the see Apostolicke : Then set the sentence in more handsome tearmes , thus and for a reproachfull imputation , will he not trow you account it , an honourable commendation of way-making to Catholicke Deuotion , and an absolute refoundation of the Religion of the Apost●licke see ? You goe on : And howsoeuer he may be requited for his paines herein , he shall neuer depart from his good intention of wishing ▪ that the Reader may at all times , and for all occasions be assisted with diuine grace , obtained by continuall prayer . It seemes you are very intimously priuie to your Authors good intentions , and no lesse solicitous of his rich requitall for his paines herein . And pitty but he should be requi●ed to the full , as he hath deserued : and if not in this world , he may looke for it in the world to come . But hath he but a good intention of wishing ? &c. But this good intention ( it seemeth ) bath relation to his worke , wherein his intention was good to occasion vnto the reader at all times , and for all occasions assistance of Diuine grace , obtained by continuall prayer ; namely by continuall prayer out of this booke of priuate Deuotions , in obseruing his 7. Canonicall houres . Neuer will he depart from th●s his good intention of well-wishing . And as for the misdeeming censures , and detractions of any ( say you ) he feareth them not , but rather hopeth that his prayers to God for them will be more beneficiall to them , then any their censures or detractions can be preiudiciall to him . He that durst publish such a popish booke as this , was armed before hand from top to toe , not to feare any mans censure or detraction ; when not euen the armed lawes of the Land could deterre him from aduenturing vpon such a bold attempt , as to go about to bring England backe againe to Popery . But yet he hopeth that his prayers to God for his Censures wil be more beneficiall to them , then any their Censures or detractions can be preiudiciall to him . You know , that the Fox , the more he is cursed , the more he thri●eth . Their Censures and detractions cannot preiudice the Authors rising higher and higher to preferments , for his good demerits to the Church . But yet he hopeth his prayers will be beneficiall to his Censurers . No doubt , but the Author hath learned the Art of Deuotion to a haire . But what prayers hath he in that kind ? He must not pray of his owne head , but what the Church puts in his mouth . And surely I find but one praye● in all his booke , ( except the repetition of it in sundry Letanies , a prayer borrowed from the Church too , and not from his owne bowells ) for such as he calles his censurers and detracters ; as , That it may please thee ▪ to forgiue our enemies , persecutors and slanderers , and to turne their hearts . But s●ing his hope of doing t●em good by his p●ay●rs , stands rather vpon comparatiue ; then positiue tearmes ( for he rather hopes good to them by his prayers , then feares euill from them by their Censures ) therefore we leaue his prayers , as doubtfull of their successe ; it being rather to be hoped for by his Censurers , that his prayers shall doe them as little harme , as good . In the meane time let him looke , that he wrong not his Censurers , in miscalling their Censures , Misdéeming Censures . For Conclusion , Hee doth in this , and in all things else , humbly submit himselfe to the judgement of the Church of England , whereof he is a member , & though inferior vnto most , yet a faithfull Minis●er . I like your conclusion well yet , that your Author doth in this , and in all things else humbly submit himselfe to the Church of England· But I hope that he doth not meane , that the Church of England is pend vp in a corner , or ingrossed by Monopoly to this or that man , or that any one man hath a Papall definitiue voyce , to determine the doctrines of the Church of England ▪ for I remember your former apology . That he will defend the faith of the present Church of England by law established 〈◊〉 oppose Popery , and Romish superstition . Well ; I hope then , that the Church of England , whose body representatiue is now happily assembled ●n Parliament , ( I meane , not onely the representatiue body Ecclesias●i●k , but ciuill , both together ioyntly representing the Church of England ) will take such order with this booke of Deuo●ion , as he shall haue no just occasion to complaine he and his booke are vniustly dealt withall censured , or iudged : but that he will be as good as his word , himselfe· Onely two things I heartily pray for , as fruits and effects of his humble submision : that he may henceforth approue himselfe a better member of the Church of England ; and a more faithfull Minister : and that hee may striue as much to excell others in the best indowments , as he is not inferiour to most in temporall preferments . Which that he may be , and doe , a more ingenuous and humble confession is requisite , then is made vnder your name , of a slip or misprision of a word , or two . Now to conclude all in a word with his owne Conclusion , pag. 417. The blessing : there he is not content with the peace of God , &c. The blessing of God Almightie , the Father , the Son , and the Holy Ghost : but he addes , the vertue of Christs blessed Crosse , &c. This forme of Blessing he hath no where learned out of the Communion booke . The vertue of Christs blessed Crosse is of his owne addition . But the Crosse●u●ts ●u●ts well with his Deuotion . He both begins , and ends it with a Crosse. And seeing you , Mr. Printer , haue so well appologised for your Author , there is one Crosse for you , and another for him , whereon you may crucifie ( at least ) your sl●p and misprision . But pray rather , that laying aside all disimulation , and daubing ouer of your rotten booke ; and that dealing ingenuously with God and Man , in the humble confession of your grosse faults , and true repentance of the same , you may find that Mercy of God , which followeth vpon all true belieuers through the only soueraine vertue of Christ Crucified . Now the grace of the Lord Iesus Christ , and the loue of God , and the Communion of the Holy Ghost , be with all them that loue the Truth in sincerity . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A17309-e140 Cicero de Senectute . 2. Cor. 11.23 . Acts 26.16 . Reuel . 2. Reuel 3. Notes for div A17309-e670 Prou. 23.34 . Notes for div A17309-e2380 Iohn de Serre● in his History in Henry 3. Decret . de Celebratione Missar . C. Praesbiter . tit . 41 Concil . Agath . Niceph. l. 15 c. 23. Euagrius . l. 1. c. 21. See Centuria 5. c 6. de Ceremoni●s Compare this with pag. 86. in his later edition , where he mentioneth the Decrees of the Church . Cypr. de Orat. Dom. Clem. Constit. l. 8. c. 40. for 34. Preface to the Communion booke . Notes for div A17309-e4720 Ci● . dese●ectute . The Authors owne words in is Preface . * In the end of the Preface before the booke of Cōmon prayer . 1. Tim. 4. 1. Cor. 7.5 . a Iudei seruillter obseruant diem Sabbati ad luxur●am , ad ebr●etatem : guanto meliù●●emina eorum ●●nam facerent , quàm eo die in Neome●iis Sa●taren● ? Al si●●raties , vt illos dicamus o●serua●e Sabbatū &c. Agu. Tract . 3. ●n Iohan. b Sermo . 95. de T●mp . tom . 10. Aug. Epist. 86. Casi●lano Prasbytero . Sermo super salue Regina . Domini Resurrectio promisit nobis ●ternum diem et consecraui● nobis Dominicum diem . De ●erbis Apost . ser. 15 Math 13 ▪ Esa. 55 , 1 , 2.3 . Esa. 42.23 . * As I told my reuerend Ordinary , whē I was called before him the second time of my Examination about Is●aels Fast. Attic. ●● ▪ Cathol . Tradition q. 20. P. 119. In his Preface in the 2. reason . The Oath of the Kings supremacie , in the booke of Ordering of Deacons . Psal. 50. Pag. 86. * And i● 〈…〉 ( see 〈…〉 of it ) 〈…〉 lately to ●ee at a 〈◊〉 Printing house an old Communion booke , ●cored and no●ed all along with this Authors owne 〈◊〉 , where ●mong other ●h●n●s , which he ●ould haue 〈◊〉 , hee 〈…〉 , that 〈◊〉 p●iu●t●●●a●ers 〈◊〉 ●ett●r 〈◊〉 ●hen there 〈◊〉 i● the Cōmunion 〈◊〉 * * Hom●●●7 ●7 . 〈…〉 . Ierom. ad Ne●ot●an . Epist. 7 Gal. 4.10 . As the Pharisee , who will neither enter into Heauen himselfe , nor suffer those that would to enter in . Cent. 1. lib. 2. c. 10. De vitis Doctorum . Socratis Hist. Eccl. lib. 5. cap. 21. Also Zorom . Hist. Eccl. lib. 7. cap. 19. Eusebu . Eccl , Hist. lib. cap. 23. Pag. 104. see his first impression . * To wit , that the old l●aues may yet be had for money . See the Cōmuniō booke , at the Buriall of the Dead . * The words of the Printers Epistle . * The Prin●●r goes on . For , 〈◊〉 fundo parsim● niapunc ; * For the Pontificians say that Purgatory is in the suburbs of Hell , and that must needs be close to the gates of Hell , and that the paines of Purgatory are , for the time , no whit inferiour to the paines of eternall darknes . Nor let any man think , the Author would be so grosse to name Purgatory here in plaine termes , no more then he doth Limbus Patrum , when he sayth the Region of ●ight ▪ disti●ct from Gods glorious kingdome . 
A78018	----	Conformitie's deformity. In a dialogue between conformity, and conscience. Wherein the main head of all the controversies in these times, concerning church-government, is asserted and maintained; as without which, all reformation is headlesse, and all reconciliation hopelesse. Dedicated by Henry Burton, to the honour of Jesus Christ, as the first-fruits of his late recovery from death to life; as a testimony of his humble and thankfull acknowledgement of so great a mercy: and published for the service of all those, that love the Lord Jesus Christ in sincerity ... Burton, Henry, 1578-1648. This text is an enriched version of the TCP digital transcription A78018 of text R201164 in the English Short Title Catalog (Thomason E358_20). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 87 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A78018 Wing B6160 Thomason E358_20 ESTC R201164 99861712 99861712 113854 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A78018) Transcribed from: (Early English Books Online ; image set 113854) Images scanned from microfilm: (Thomason Tracts ; 58:E358[20]) Conformitie's deformity. In a dialogue between conformity, and conscience. Wherein the main head of all the controversies in these times, concerning church-government, is asserted and maintained; as without which, all reformation is headlesse, and all reconciliation hopelesse. Dedicated by Henry Burton, to the honour of Jesus Christ, as the first-fruits of his late recovery from death to life; as a testimony of his humble and thankfull acknowledgement of so great a mercy: and published for the service of all those, that love the Lord Jesus Christ in sincerity ... Burton, Henry, 1578-1648. [8], 27, [5] p. Printed for Giles Calvert, at the Black Spread-Eagle neer the west end of Pauls., London, : 1646. With two final contents leaves. Annotation on Thomason copy: "Oct: 26". Reproduction of the original in the British Library. eng Church of England -- Government -- Early works to 1800. Church polity -- Early works to 1800. Great Britain -- Church history -- 17th century -- Early works to 1800. A78018 R201164 (Thomason E358_20). civilwar no Conformitie's deformity.: In a dialogue between conformity, and conscience. Wherein the main head of all the controversies in these times, Burton, Henry 1646 15536 11 35 0 0 0 0 30 C The rate of 30 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2008-05 John Pas Sampled and proofread 2008-05 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion CONFORMITIES DEFORMJTY . In a Dialogue between CONFORMITY , and CONSCIENCE . Wherein the main Head of all the Controversies in these times , concerning Church-Government , is asserted and maintained ; as without which , all Reformation is headlesse , and all Reconciliation hopelesse . Dedicated by HENRY BURTON , to the honour of Jesus Christ , as the first-fruits of his late recovery from death to life ; as a testimony of his humble and thankfull acknowledgement of so great a mercy : And published for the service of all those , that love the Lord Iesus Christ in sincerity . Scripture-Warnings for England , if not too late . ESA. 1. 5. Why should you be stricken any more ? Ye will revolt more and more : the whole head is sick , and the whole heart faint . ESA. 29. 9 , 10. Stay your selves , and wonder : Cry ye out , and cry , They are drunken , but not with wine ; they stagger , but not with strong drink : For the Lord hath poured out upon you the spirit of deep sleep , and hath closed your eyes : the Prophets , and your Rulers , the Seers hath he covered . EZICH . 22. 23 , &c. Son of man , say unto her , Thou art the land that is not cleansed , nor rained upon in the day of indignation : There is a conspiracie of her Prophets in the midst thereof , like a roaring Lyon , ravening the prey . Her Priests have violated my law , and put no difference between the holy and profane . Her Princes in the midst thereof are like wolves ravening the prey , to shed blood , and to destroy souls , to get dishonest gain . And her Prophets have daubed them with untempered mortar , seeing vanity , and divining lies , saying , Thus saith the Lord , when the Lord hath not spoken . The people of the land have used oppression , and exercised robbery . And I sought for a man to stand in the gap , that I should not destroy the land , but I found none . HOS. 7. 11. Ephraim ( so England , London ) is like a silly Dove without heart : they call to Egypt , they go to Assyria . ESA. 1. 21. How is the faithful City become an harlot ? It was full of Judgement , Righteousnesse lodged therein , but now ●●●●●erers . Thy silver is become drosse , thy wine mixt with water : thy Princes are rebellious , and companions of theeves . O homines , ad servitutem parati ! Tacitus . O men , fitted for slavery ! said Tiberius of the Roman Senate ; so yielding he found their degenerate spirits to become slaves to his tyranny . As Rome was in Livies time , of which he said , That neither the Maladies , nor Remedies could be endured : So is England now . London , Printed for Giles Calvert , at the Black Spread-Eagle neer the West end of Pauls . 1646. To the Right Honourable , The LORD MAIOR of the City of LONDON . Right Honourable : THis Title salutes you as Lord Major , in relation to your Place & Office ; which being Honourable , then much more , when true worth and vertue makes the Person Right Honourable , as in title , so in reality : Otherwise such usual Titles are but empty founds , being but Civil complements , and not of any Moral notion . As it was the custome of the Heathen to style those their Benefactors , who were their Oppressors . Christians should not use such flattery . For my part , I have taken this boldnesse to salute your New Lordship , without giving flattering titles , lest ( as Elih● said ) my Maker should soon take me away . And in truth , such Places and Titles of Honour as these , being well weighed , do somewhat resemble the Crown , which Henry the 7. of this Realm , finding at Bosworth field to be flung in a Thorn-bush , said , He that knew the weight and cares of a Crown , would not stoop to take it up . And though your Cap of Maintenance come short of a Crown ; yet into such times are we fallen , as may make your Cap , to your self at least , being truly sensible of it , as heavy as a Crown . And if I may speak plainly my apprehensions , the well-being and safety , not only of this City , but even of our fair England , claimeth and loudly cals for of you , an honourable , wise , and faithfull execution of your Majoralty this very year : all mens expectations being erect , some with hope , and some with fear , according to their severall interests . But with what minds soever , and for what ends , Men made choice of you at this time ; this we are sure of , That Jesus Christ the Lord of heaven and earth , who hath all power in his hands , as King of Kings , and Lord of Lords , who raiseth up , and throweth down again , hath in his wisdome called you to this place at this time , to do his will , and not your own . And therefore , in this high and important office , and this juncture of time , what need have you of another heart , and another spirit then your own , ( it being dangerous , especially in steep and slippery places , to be led by Mens spirits ) and of new principles from heaven to be put into you ( as we read of Saul , who had another heart given unto him , so as he was turned into another man , so soon as he was annointed King ) and all to furnish you with such qualifications of wisdome , understanding , and the fear of God , as may in the due execution and faithfull discharge of your office , declare to all the world , that your main aimes and ends are more for Gods glory then your own , and more for the publike good , then for your own private ; and more to gratifie good men , then others , though never so high or great , and whose designs drive at nothing more then ruine & confusion . For we are not ignorant what diabolical plots are on foot , and how ripe for execution , and what kind of Counsellers and active Spirits , your Chair , and Table , yea and Bedchamber too will be haunted withall , if experience deceive us not . And you shall find their ordinary counsels to drive at two main things ( yet both reduced under one head , to wit , Tyranny ) the one , Tyranny over our Bodies , Estates , Freeholds , Liberties , Lawes and Birth-rights of all English free-born Subjects ; the other , Tyranny over our Soules and Consciences , which are CHRIST's peculiar freeholds and purchase , and subject to no other Law , Lordship or Kingdome , but Christs alone . And in truth ( my Lord ) in this respect , you are in a hard condition , in case you should by any importunity be perswaded to interpose as a Judge in the matter of Religion , and especially in the point of Church-Government , the main controversie of these times , as wherein you have been little versed , considering how few there be that come to preach before you , who set themselves to open unto you this great mysterie of Christs Kingly office , and government , over Consciences and Churches : But on the contrary , such as Ignorants most admire and adore as gods upon earth , do withhold this truth of God concerning his Sons Kingly government from you ; nay ( though under other terms ) do publikely in your solemn assemblies exclaim against it , shut it out of their churches , will not suffer others to preach , or print it , with their good wils , but do exasperate and incense you against all those that hold forth this truth in the glory and excellency of it : this being that very Kingdom , of which Christ said , Woe be to you Soribes and Pharisees , hypocrites , for ye shut up the Kingdom of Heaven against men , for ye neither go in your selves , nor suffer ye them that are entring , to go in . But , my Lord , you are a lover of Peace ; as that part of your Speech upon your Election , in the Hall , declared , and we all believe it : when you said , That you would endeavour to have Vnity ; for which you propounded two wayes , either by Intreaty , or by Force . Indeed , in such a case , and for your place , Intreaty is very commendable : but if you think by Force to compose the differences , that will prove none of Gods wayes , nor to lie within your sphere ; as I dare say , you abhorre to be a persecutor of those that are the promoters of Christs honour . And being a thing not pertaining to the office , especially of a Christian Magistrate ; I need not tell you what befell Vzzah , for stretching out his hand to stay the trembling Ark . And now that I have been thus far bold with your Lordship , ( which hath proceeded meerly from a hearty desire , that you may not be carried with the strong tide of the times by any malignant spirit filling your sailes , through many under-water Rocks and Shelves , endangering not only the splitting of your own Vessel , but the total ship wrack of this floating State : ) Give me leave further to beseech you , that ( as you love your own self , and soul , and family , and posterity , your native Country , the Honour of this City and Nation you would improve the whole power of your Office ( among other evils ) for the not only suppressing , but utter obliterating out of all records of memory , or mention , that late Remonstrance of London , which like the Trojan horse is stuffed with such matter , as , if the importunity of some might have its desire , would unavoidably hale in ruine both to City and Country . Nor doth any thing more clearly demonstrate that spiritual Judgement of blindnesse , and hardnesse of heart to be upon all those who have their heads and hands in that Remonstrance , and wilfully still persist in the prosecution of it now in cold blood : Than the unnaturall hating , and hunting after the destruction of those very men , as our mortal enemies , who have with the extreme hazard of their lives , been honoured of God to be the Preservers both of Them , our City and Country , and on the other side , the high esteem and honouring of those , as our faithfullest friends , who are part-takers with Murtherers , with Rebels , with Traitors , Incendiaries , Underminers of our Parliaments , and consequently of the State of the Kingdom , Dividers between the Parliament and City , that themselves may reigne , whose violent and fraudulent practises proclaim them to be not friends , but such , as in whom to put the least confidence , is to trust in the Reed of Egypt , whereon if a man lean , it will pierce him through . And therefore , for these many and weighty considerations , both in a due respect to your Lordship , and hearty zeal for the honour and safety both of Parliament , City , Kingdome ; fuller of dangers and enemies at this day , then ( by reason of that spirit of blindnesse , and deep sleep , wherein our City hath of late been sweetly lulled by the strong charms of fair false friends flatteries ) we are aware of : I have in the name of Jesus Christ humbly commended this small Book to your Lordship , that therein I might discharge the duty of a poor Watchman , to awaken you in the first place , and consequently all of that Court and Counsel with you , to look out , and inward too , for the speedy preventing of all those imminent dangers , which otherwise will suddenly surprise us , and take us napping in the deep of our too credulous security . For the Spirit of that Ten-horned Beast is now making war with the Lamb , ( which is likely to be his last war , Babylons fall following in the next chap. ) & this Spirit warreth under new colours , not red , but white , whose Word is , REFORMATION , and this under a fair colour of a Covenant , by vertue whereof pretending a just title to the War , he hopes , by the help of the Remonstrance , and the prime authors thereof , and their adherents , to erect a new Bestial tyrannie over souls , bodies & estates , under new names and notions . But the issue is , The Lamb shall overcome them ( for he is Lord of Lords , and King of Kings ) and they that are with him are called Chosen and Faithfull . And , my Lord , you shall find in this Book , Conformity to be the Mystery of iniquity , the mother of all mischief , the cause of all our present calamities , and the forerunner and hastener of our ruine , if we repent not , & if our Lord Iesus Christ prevent not , which certainly he will , because himself is the Great and Almighty General , whose Cause and Name is mainly engaged in this warre . Now the Lord Iesus Christ give you the Spirit of wisdom , well to consider and lay to heart these things : which that you may do , is , and shall be the hearty prayer of Your Lordships most humble servant , HENRY BURTON . A DIALOVGE Between CONFORMITY and CONSCIENCE . Conformities Soliloquie . Conformity . Who is this that comes along ? Surely by his habit and gate , it should be one , that , according as I have often heard him described by many , is called , Conscience . And to be sure , I will be so bold , as to salute him , and ask his name . And if it be indeed that Conscience I mean , and that he will afford me so much patience , I will enter into further discourse with him . Conformity . YOu are well met , Sir . Conscience . And you also . Conf. Sir , I pray you pardon my boldnesse to crave your Name . For as I came along , I conceived from what I had heard , that you should be the man called Conscience . Consc . My name is Conscience . Conf. Now I am glad of this happy opportunity to meet you , of whom I have heard so much talk abroad in the world . Consc . Why , what talk hath the world of me ? Conf. Sir , I pray you be not offended , and I will tell you . The World generally saith of you , that you are the only troubler of the State . Consc . Is it therefore true , because the world saith it ? So Ahab called the Prophet Eliah , the Troubler of Israel : so the Jewes said of Christ , that he was a perverter , and stirrer up of the people . So when this Lambe of God , the King of the Jewes was born , Herod , and all Jerussilem were troubled at it . Why so ? Was it this King that troubled them , or their own guilty consciences in usurping this Kingdom ? Alas ! Sir this is no news , that where ever the fame of this King and of his kingdom commeth , in the powerfull preaching of the Gospel of the kingdom , it brings with it trouble and terrom to the world , or to any State . And as it was with Herod and the Priests at Jerusalem at the birth of this King , so at his death : they could not endure to hear of this King of the Jews . So the Heathen Emperour Domitian , out of jealousie of his Empire , sought to root out the whole Race of CHRISTS Kindred , until two of them were brought before him that got their living hardly in the husbanding of a few acres of land , and understanding of Christs kingdom , that it was altogether spirituall and not of this world , he dismissed them , and ceassed his persecution . An example sufficient to shame thousands that glory in the Name of Christians , and contrary to this Heathen , cannot endure to hear of Christs kingdom to be spirituall ; but under some fair colourable pretences of Spiritualty , and Clergy , and I know not what , endeavour nothing more then to set up a worldly kingdom , which yet they must ( forsooth ) call Christs kingdom , when in nothing it is spirituall , but as it is a Tyranny set over mens consciences , souls , and spirits . But sir , before I proceed any further with you , let me also crave your name . Conf. Sir , my name is Conformity . Consc . Conformity . Sir , if you be the man , I know none more ready to raise slanders upon me then your self ; and may I not say truly of thee , that thou art one of the greatest troublers of Israel ? For what can more trouble the world , then when thou ( Conformity ) would'st force all mens consciences to dance after thy Pipe . Conf. Why , Mr. Conscience , do not ye think that I have a conscience as well as you ? should I therefore be an enemy to Conscience ? But indeed , I confesse my conscience is not so strict , or strait-laced , or self-willed , as obstinately to stand upon mine own singular opinion , in opposition to the generall judgement of most meh , and those not only learned , but pious too , so far as I can judge . Consc . It seems then that every conscience by your verdict , must be strait-laced , and self-willed , that will not follow the multitude , seeing you ground your conscience upon men for their number , learning , piety , making them the rule of your conscience , and not Gods Word alone . Conf. Sir I hold this the safest way : for I may misunderstand the Scripture , which many learned cannot so easily do . Consc . This indeed is a good plea for Popery , who boast of their Universality , Learning , Councels , & Synods , and therefore ( besides the Popes infallible Oracle ) not easily subject to mis-understand the Scriptures . Or you are like those Jewes , who would not believe in Christ , unlesse the Rulers did know indeed that he was the very Christ . Or as the Pharisees said , Have any of the Rulers , or of the Pharisees believed on him ? Thus , do you not pin your faith , and so your souls upon mens sleeves , when you will believe as most believe , or as the Church or Nation believes ? Conf. But sir , I put a great difference between a Councel of learned Papists , or a Synedrion of Jewish Priests , and a Synod of learned Protestants . Consc . Indeed the very names of Papist and Protestant import no small difference ; although a Papist and a Protestant at large are at no great odds in matter of Faith , Conscience , Religion ; only such a Protestant is apter to turn Papist , then a Papist , Protestant . And take your Protestants at the best , call a Synod of the learned est , and highest esteem in the world , yet even such a Synod may in some things and those fundamentall too , possibly run into , and wrap themselves in foul errours . Conf. How sir ? shew me any one instance hereof , that ever any learned Protestant Counsel or Synod hath erred in any fundamentall of faith , or much lesse hath maintained such an Error or Heresie , and I will not henceforth be so confident in depending and resting upon mens judgements , be they never so learned , godly , or many . Consc . Seeing you thus put me to it , what think ye of Jesus Christ ? Is not he a prime fundamentall ? Conf. No doubt , for he is the only foundation : For other foundation can no man lay . Consc . Is not Christ then as well in his three Offices ( as he is King , Priest and Prophet ) as in his two natures united in one Person of the Eternal Son of God , a fundamentall of faith , so as , as well he that denieth any one of his three Offices , as * he that denieth that Jesus Christ is come in the flesh , is an Antichrist and grand Heretick , as overthrowing a principall foundation of faith ? Conf. I conceive this cannot well be denyed . Consc . Nay , of necessity it must be believed . For the Papists in joyning their Traditions with the Scripture , deny Christs Propheticall office ; and in equalling their Satisfactions with Christs merits , they deny his Priestly Office ; and in exalting their Hierarchy ( call it Papall , or Prelaticall , or Sacerdotall ) * over the Temple of God , mens consciences , they deny Christs Kingly Office : All which Offices together , or any one of them being denied ; is , * with Antichrist , to deny , that Jesus is the Christ ; seeing the Christ is he , that is anointed King , Priest , and Prophet , of which to deny any one , is to deny that Jesus is the Christ . Do ye not believe this , Mr. Conformity ? Conf. I confesse there appears to me a truth to be in all this . But yet , Mr. Conscience , I hope you do not go about to ensnare me with mine own confessions . Consc . Why Master Conformity , are you conscious to your selfe , that while you confesse the truth , the truth should ensnare you ? Certainly the bonds of * truth willingly taken upon us , become the robes and livery of our true freedome . Conf. Sir , take me not at the worst ; I would not willingly utter words to my prejudice . Consc . Speak the words of truth then , and fear nothing . Conf. Well sir , proceed then to what you have more to say . Consc . I say then , that to deny any one of Christs Offices ( as afore ) is to overthrow a Foundation of faith . Conf. I grant it . Consc . Hereupon I inferre , that it is possible for a learned Synod of Protestant Divines to deny one of these three Offices , and so to overthrow a foundation of faith . Conf. Though it be possible , yet it is not probable . But sir , remember what ye undertook , namely , to prove by instance , that a Protestant Synod of Orthodox Divines hath thus erred . Consc . Nay stay , Mr. Conformity , remember your self well : Did I say , a Protestant Synod of Orthodox Divines ? For how Orthodox , if they overthrow a foundation of faith ? then they cease to be Orthodox . Conf. Well , however , yet they might in other fundamentals be Orthodox . Consc . But in any one fundamentall to be Heterodox , is to cease to be Orthodox , and , obstinately persisting , is hereticall . Conf. I confesse , that any one Heresie maintained , makes a man a Heretick , hold he otherwise never so many truths , and so he overthrows the faith , as those did who * denyed the Resurrection , though all other truths they held . But sir , all this while I expect your proof or instance , that a Synod of Protestant Divines should fall into any such foul errour , or heresie , as should overthrow the foundation . Consc . Mr. Conformity , for instance we need not go beyond the seas , or over our English bounds to fetch it . What if the generality of the Ministers and people in England be found to be wrapped in such a destructive Heresie ? I call it destructive , using the * Apostles word , where he saith . That there shall be false teachers among Gods people , who shall cunningly bring in destr●ying Heresies . And what are these ? Even denying the Lord that bought them , bringing upon themselves * swift destruction . And many shall follow their destructive wayes , or their destructions , by whom the way of truth shall be * evill spoken of , or blas●hemed . A Prophesie ( by the way ) which if well weighed , and rightly applyed , may be found to be in a great measure fulfilled in these our times . For here is first a destructive , or ( as our common Translation ) damnable Heresie . Secondly , this Heresie * is , in deaying the Lord Jesus Christ . Thirdly , here is a many followers . Fourthly , among this many there be some at least , who have their mouthes open in Pulpits , Streets , Tables , and their Quils in Presses , in Pamphlets , blaspheming , speaking all manner of evill against the way of truth ; even that way of truth , which holdeth forth , confesseth , professeth , maintaineth ( against all the worlds reproaches ) Jesus Christ in that very particular , wherein he is at this day so mightily decried , and denied by false Teachers and their followers . Nor can any Age , as touching this one particular , be paralleld with this of ours for Pens and Tongues of blasphemy ; lashing out , and running over all the bounds and banks , not only of Christianity , but even of common modesty and humanity ( as men bereaft of their wits ) and all this against the assertors and maintainers of the Kingly Office of Jesus Christ . And lastly , a destructive Heresie , in that not only it destroyes soules , but is in a precipice to destroy Kingdoms , to such a height of rage it is now grown . Conf. But Mr. Conscience , what means all this ? What ? In that your generality , do you charge as all , Synod , Sion , City , Countrey , as lying under the guilt of such an Heresie ? What ? All denying the Lord Jesus Christ ? Consc . Mr. Conformity , cannot a man speak of a generality , but he must needs name particulars ? And you know that generals have their exceptions . And when a generality is mentioned , let all particulars look to it . But what if there be a generality , and that of Protestants ( so called ) in the land , which will be found to overthrow Christs Kingly Office ? Conf. What if , say you ? what if the sky fall ? Nay I dare say , yea , and swear too , that not any one of this generality you mean , doth , or dare deny Christs Kingly office and prerogative . I have often heard them in publick to give Christ the title of King , and to speak of his kingdom ; and they every where confesse and professe him to be King of his Church . So as such a charge would argue as much malice , as untruth . Consc . And I have heard them say as much as you say . But is saying sufficient ? Yea , I have heard them say , That all Church-members must be Saints : that all Churches be equal , & none have jurisdiction over other : that Gods Word is the only rule of Reformation : and many such principles about Churches they confesse in words So , Christ to be King . But if this be all , it may prove little better , then the Jews putting a purple robe upon Christ with a crown of thorns on his head , and a reed for a scepter in his hand , with Hail King of the Jewes ; but for all this , crucified him : so that you confesse Christ to be King , and crucifie his true subjects Again , you know the Pharisees said many things well , but they did them not . And doth not the Scripture speak of such as * professe they know God , but in works deny him ? Whence we observe a twofold deniall of God : one in words , & another in deeds . Now I do not say , that the generality doth in words deny Christs Kingly office : but this I affirm , that in works they deny him . Conf. Sir , how do you prove that ? or how doth that Scripture reach to those you speak of ? Consc . A question opportunely put . And therefore if you turn to the 14 & 15 verses immediately foregoing , you may observe what manner of persons those were , whom the Apostle there speaks of , and upon what occasion . For that Chapter being to set forth the office of a Bishop or Pastor of a particular Church or Congregation , and how he should be qualified and gifted , and the Church governed ; the Apostle willeth Titus to warn the Christians , Not to give heed to Iewish fables and commandements of men , that turn from the truth . Where he ranks the commandements of men in Church-matters , manners , and government , with Iewish fables , as which do turn men away from the truth , and so from Christ , as he also sheweth at large , Col. 2 , 8. 20. 22. and throughout the whole Chapter . So as to set up the Commandements of men in formes of worship , or of Church-government , being Christs spirituall kingdom , is to separate men from Christ , ( Col. 2. 19. ) and to make them unbelieving , ( Tit. 1. 14. ) and impure in minde and conscience , V. 15. yea , abominable and disobedient , and unto every good work reprobate , Vers . 16. All which I commend to your more sad and serious consideration , Master Conformity . Conf. I confesse this is a terrible Scripture to those that lye under the condemnation of it . But I hope those whom you mean , are no such men : for first , you confesse they deny not in words Christs Kingly office : and for any deniall in works , you have not yet proved , nor I hope can . Consc . I have nothing to do with your hope . But whereas you would make it my confession , that they deny not in words Christs Kingly office , neither doe I absolutely confesse so much . For though I confesse I have heard them upon occasion ( being put to it ) in words to confesse Christ to be King of his Church : yet I have heard them again say , and have read it in their books , and they maintain it tooth and nail , that Christ hath left the forms of worship and Church government unto men , to be so framed as is most suitable to the conditions of the people , or the laws of each State , binding all the subjects thereof ( and that under severe penalties ) to an universall conformity , or uniformity . Conf. Why sir , hath not Christ left that power and liberty to those that are in authority ; as Synods , to frame and compose forms of worship and Church-government , such as they judge fittest , having an eye to the Scripture , and the civill Magistrate to confirm the same by law ? Consc . The Pope indeed arrogating to himself all power in Heaven and Earth over Churches and Kingdoms , makes his claim from Scripture . As * Thou art Peter , &c. Therefore his successor , the Pope , is the Rock , whereon the Church is built . So , here are two swords : therefore the Pope hath power of both the swords . So , * The Holy Ghost shall lead you into all truth : Therefore the Apostolick Chair at Rome cannot erre . Here Mr. Conformity , cast your eye a little upon the Scripture , and see there what one place you can finde to serve your turn , that hath any more likenesse or probability in it , for what you claim , then those places which the Papists are not ashamed to build their Babel-Towre upon . You have talked much of Jure Divino , but are not able to crane it up higher then to Jure Humano : and therefore , I suppose it is , that of late dayes , since the House put their nine Queres to the Synod , the mention of Jure Divino is quite husht . And now Conscience challengeth you to produce but one testimony from Scripture for you , which will not make you as ridiculous , as the forenamed Scriptures do the Pope . And for Synods , they have no such authority as you speak of . Give us one Scripture . That in Acts 15. will not serve your turn . And the Apostles sought not to humane authority , and laws , to confirm the Gospel , or to give power to the exercise of their ministery . Conf. Why Mr. Conscience , you your self cannot shew us from Scripture a model of your way , though promised , and long expected ; and therefore why should you require one of us ? Consc . We do not require so much of you , but to shew us one only place of Scripture for you , which you cannot do . And for us , though we do not give you such a model , as you desire , or rather dream of ( for no such model is left in the New Testament , as was given to Moses and David in the Old ; which consisted altogether of externall things , being shadows of the spirituall now under the Gospel , the pattern whereof was Christ . But this we both have done , and yet further are able to do , to prove our way , with all our practises in every particular , out of Gods Word , which you are not able to do for any one of your practices , much lesse for the whole way of your Classicall Presbytery , as which hath no footing in Scripture . For ( because you thus urge me ) shew us , if you can , in all the New Testament , any one Nationall Christian Church . Or shew us any one ground for either Nationall or Parochiall Christian Churches , or yet any Church fixed to a place , so that all people successively comming to dwell there , be they what they will , godly or prophane , Protestants or Papists , because inhabitants there , must therefore make up the Church there , whether Nationall or Parochiall . Or shew us that Churches should come by naturall propagation , or locall habitation and succession , and not by spirituall generation only . Or shew us in Scripture either rule or example for a Classicall Presbytery . Or shew us in the whole Scripture a State church government allowed of God . Or shew us out of the Word , that the Apostles constituted no Churches without leave obtained from the civill State . Or whether those Christian Jews that constrained the Galatians to be circumcised , for the avoiding of persecution , did well or no , so to constrain , and that only to avoid persecution : or whether this example will warrant you to constrain all to conform to you ; either because conformity is free from persecution , or because all must be persecuted , that conform not . Or lastly , shew us , what better rule or example the Scripture affords , for wresting from the Magistrate through the force of importunity by men both many and mighty , stirred up and egged on by a Colledge of Priests , to reject Christ and his government , and deliver him up to their wils to be crucified , then that Colledge of Priests in Jerusalem , who so incensed the people against Christ , that nothing would satisfie them , but he must be crucified ; so as the Magistrate is necessitated even against his conscience , what through fear of Caesar on the one side , and what for favour of the people on the other , to gratifie them with a Barabbas in stead of Christ . Now to all , or any of these , we desire your answer . Conf. Sir , I only urge this for the present , that though the Scripture hath not expressed a power given to men by Christ , yet we finde examples of it in the Old Testament , as Jehosaphat , Ezekiah , Iosiah , Asa , Kings of Judah , who reformed Religion , and are commended for it as good Kings for their labour . Consc . They did not set up any new forms of Religion of their own head , but they commanded the Priests and Levites to restore and repair Religion in all things according to the prescript , and precise pattern given by God himself . And note withall , that the kingdom of Iudah or of David , was a type of Christs spiritual kingdom , and all the Kings of Judah were types of Christ . So as no other Kings or States are to be paralleld with them . But yet ( I say ) for all that , they went not beyond the precise rule of Gods law , as you may see by all those examples you alledge . For Christ gave those Kings , though types of himself , no such power , as you pretend . Yea , the Scripture every where , in both the Testaments , hath punctually preserved inviolate and entire , that Kingly prerogative of Christ , as being as incapable of being communicable to any humane power , as his omnipotency is , or his other offices , as High Priest and Prophet . For proof hereof : Moses for all his wisdom , and learning , and piety , though he were a great Prophet , and a type of Christ , yet had not this power granted unto him , to frame the Tabernacle , with all things pertaining thereunto , as himself pleased ; but a strict charge God gave unto him , saying , See thou do all * things according to the patterne shewed thee in the Mount . So David , though a King , and a man after Gods own heart , yet was not entrusted for the framing of the pattern of the Temple for his son Solomon , but * God gave him the pattern thereof both by the Spirit , and in writing ( so carefull was God , lest David should forget any thing ) which he delivers to his son Solomon to do in all things accordingly . So in Ezekial we reade , where the reformation of the Church under the Gospel is typed , there is a pattern to be measured , as Ezek. 40. 5. to which , answereth that in Rev. 11. 1. a place worthy our best observation , as pertinent to these times of Reformation , which must be measured by the golden reed of the Word of God . And for any the least dominion over the conscience by any humane binding law in matters of faith , Christ would no more entrust the Apostles themselves , then he did Moses and David . And therefore * Paul disclaimed it . And * Peter disswaded it to the Presbyters or Elders , being himself an Elder . And herein even servants must not be servants to men , as being bought with a price , and so Christs free-men . And remarkable is that * Scripture , where Christ , speaking to the multitude , and to his Disciples , he tels them of the Scribes and Pharisees sitting in Moses chair , and so to be heard : but when among other their practises they binde heavy burthens , then and there he saith , Call no man Father upon earth ; that is , therein obey them not , that 's for the multitude : And for the Disciples , Re ye not called Rabbi , for one is your Master , even Christ . And that no man hath power over anothers conscience , the Apostle sheweth , speaking to the very same purpose ; Who art thou that judgest another mans servant ? How much more then Christs servant ? And this in things indifferent : how much lesse in things forbidden in the Scripture , must we force our brothers conscience , or labour to perswade him ? The Chapter is full of arguments to this purpose . Conf. But sir , if the Scripture be so clear for that which you affirm , then hath the whole Church of God for many Ages , even almost from the very Apostles , continued in a foul errour . Consc . Nay more then almost . For this mystery of iniquity had its first rise even in the Apostles times , it began then to work . And what was this mystery of iniquity , but an exaltation of mans power above all that is called God , or that is worshipped , so as to sit upon , or over , or in the Temple of God , over the consciences of Gods people , and over the Church , as God himself ? And note there also , it is called an Apostasie , or ( as Tit. 1. 14. ) a turning away from , or of the truth ( as afore ) and such are adversaries too , and all Antichristian . Such an one was * Diotrephes ; that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , who loved the preeminence ( the very spawn of this mystery ) which sets him a work to raise himself : 1. In not receiving the Apostle John . 2 In prating against him with malitious words . 3. In not receiving the brethren . 4. In forbidding those that would . And 5. In casting them out of the Church . Thus also did this mysterie begin to work , as the Apostle intimates both in Tit. 1. 14. and in Col. 2. 8. 17. 18. 28. 22 , 23. But then this mystery was but in the swadling clouts , which afterward growing by degrees to the full stature , was so bedecked with infinite varieties of ceremonies , and daily new fashions in Religion ( as the Crow with every birds feather ) that getting an unlimited , usurped power , and that under the colour of Jure Divino , all mens consciences , Churches must conform to the present fashion of worship and Church-government . Thus by degrees this Mystery of iniquity mounted to its height , and hath now obtained such a prescription of antiquity , as is equivalent to a law . And not only the Pope claimeth and exerciseth this power over his whole Popedome , and Hierarchy , but from him our late Prelates . And whence , or from whom you derive this very power , unlesse immediately either from the Pope , or from our late Prelates , whose personall Prelacy you have abandoned , saving their Prelaticall spirit and usurped power : or else from the antiquity of this mystery ; you may do well to inform us . And in truth , this was that very sluice , which when first opened , did let in that inundation and deluge not only of will-worship , in all kinde of ceremonies and superstitions , but also of humane forms and frames of Church-government , and in all of them such a tyrannicall power over all consciences and Churches , as hath wholly drowned all ; so as Christs Dove can no where finde , where to set her foot . And therefore in this time of pretended Reformation , to erect this great Idol , to wit , a power in man to prescribe laws , and to legitimate commandements for worship and Church government ; and to presse them upon every mans conscience : what is it , but with Nebuchadnezzar to erect his golden Image , and with an immortall Law of the Medes and Persians , to binde all men to fall down and worship it ? Or what is it , but with Ieroboam and his counsel ( and so in every alteration of the State ) to set up the golden Calves , with a strict commandement of universall conformity ; none daring among all those ten Tribes * openly to professe the pure worship of God , saving the Prophet Eliah , to whom those seven thousand were not known . And therefore God rooted out Ieroboams house ; and did the Tribes escape scot-free , for their yielding willing obedience to the commandment of the * King his counsel , though it were a publick act of State ? Was not * Ephraim oppressed , and broken in judgement , because he willingly walked after the commandement ? For God set wicked Kings over them , who oppressed and brake them in judgement , tyrannizing at their pleasure . As alwayes where a people is brought under the spirituall yoak of bondage , they are never free from the temporall . Nor only this , but they were carried into perpetuall captivity , and never returned unto this day . An example to be laid to heart both of Rulers and people . Remember Ephraim therefore , the horriblenesse of whose sin appeareth by the horriblenesse of the punishment . And like to this is that of Jerusalem , and of the Jews . They said indeed , * If we thus let him alone , all men will believe in him , and the Romans will come and take away both our place and nation . No , blinde Jews , because ye did renounce your King Christ , and so envie the peoples salvation , therefore the Romans came and took away both your place and nation . And how did the Jews reject this their King ? Christ tels us in a Parable of a Noble man , Luke 19. saying , ( v. 14. ) But his Citizens hated him , and sent a message after him , saying , we will not have this man to reign over us . Where note , First , they were such as professed to be the people of God , His Citizens . Secondly , the ground of their refusall of him to be their King , was hatred of him , and so to refuse him , is to hate him . Thirdly , the manner of their refusall . 1. They sent a message after him ( as the vulgar Translation renders it ) but the Originall is , They sent {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an ambassage after him , which is more then a message . It must be done by a publick act of State , to make all cock sure . And 2. the matter of the Ambassage , We will not have this man , or this follow ( * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) this , noting their contempt of him . And the reason hereof was their will , We will not . But what was the issue ? read and mark it , v. 27. Where Christ not long after returns in judgement against them , wch he executes by those very Romans , whom they so feared , to whom he gives this commission : But those mine enemies that would not that I should reign over them , bring hither , and slay them , &c. Which was done accordingly . Conf. But good sir , neither are we as those ten Tribes under an idolatrous government ; nor as those Jews , under a Roman Governour , with a Synedrion , or Counsel of Priests , Scribes and Pharisees : but we live in a happy time , under a Protestant Government , a Protestant Parliament , a Protestant Synod : and therefore there is no such danger by allowing such a power to men , as you pretend . Consc . Although the present State be Protestant , yet you are not sure it will be alwayes so . What if a Marian reign come about again with a Popish Parliament , and Convocation ? And if it be true , that Christ hath left such a power to any State ( as afore ) without limitation , then it is left as well to a Popish State , as to a Protestant . In this respect there is no difference . And then it must follow , that a Popish power , making a law for the setting up of the Masse ( as Qu. Mary with her Parliament and Clergy did ) and for which they want not pretext of Scripture , and Iure Divino ( if bold words , and false glosses will do it ) then al the subjects of England must either conforme , or else to the stake . So as the very admitting and crying up of such a power left to men , as it is most false and groundlesse ; and ( as before ) a Grandmother Horesic , and introducer of the most direfull tyranny over soul and all , ( so far is it from ever proving to be Iure Divino , as being Ludibrium Synodorum ) so it is the next way ( and much more in this present juncture of time , as things now stand ) to make us as miserable a Nation , as both the ten Tribes , and the Jews . And ( as we touched before ) if the wisdom of God would not entrust his servant Moses , nor David , nor the Apostles , with a power in setting up what forms of worship & frames of government they pleased , though they were both wise and faithfull , and free from all private interests , in seeking themselves , to become Lords Paramount : Car we finde in any age of the world , trow you , either a Parliament or Synod , whereof all the Members , yea , or the greater part , are such as Moses , David , and the Apostles were , so as to be entrusted with such a power ? And in case this State should assume to it self such a power ( as we speak of ) so as to enact a law to binde all to conformity ; either you must produce some Scripture authority for it , that the Parliament may be satisfied quo jure , and that it is Iure Divino as they require of you , and which you have promised , but have not performed it : Or in the mean time give me leave to put it unto you , or to the soundest judgements , how you can clear your self from falling under that marvellous judgement of God , which we finde in Esay 29. The matter was v. 13. That their fear towards God was taught by the precept of men . They had set up a worship of God according to the precept of men . This was all . And is this , in your judgement , nothing ? But what They , were they , that did this ? Surely , the Prophets , Rulers , and Seers . What ? the Guides and Leaders of the People ? How came it to passe ? The Lord saith there ( as a matter of wonder , and to be proclaimed by a lowd cry ) that they were drunken , but not with wine , and staggered , but not with strong drink ; and that the Lord had closed their eyes , and poured upon them the spirit of deep sleep . v. 9 , 10. So as , neither the learned nor unlearned , could understand the vision , v. 11 , 12. And all their religion is turned into hypocrisie , v. 23. Forasmuch , as their fear towards God was taught by the precept of men . For a religion of humane institution is hypocrisie ; while pretending to worship and fear God , they fear and worship men , which is both hypocrisie and idolatry . And what 's the issue of all this ? v. 14. Therefore behold , saith the Lord , I will proceed to do a marvellous work among this people , even a marvellous work and a wonder : For the wisdom of their wise men shall perish , and the understanding of their prudent men shall be hid . Conf. And what of all this ? Consc . What think you of it , Mr. Conformity ? Is here nothing that concerns you ? Conf. Nothing that I see . Consc . See ye nothing of all this ? And are you not then in the number of those , whose eyes are closed , and on whom the Lord hath powred the spirit of deep sleep ? Conf. But do ye not know , that this was a Prophesie fulfilled many hundred years agoe , even in Esay's time by those of Jerusalem ? How then can you apply it to these times ? Consc . Though it was then fulfilled , yet it is written for our learning , and to admonish us , upon whom the ends of the world are come . And the same Prophesies may have sundry fulfillings upon the like occasions . And for application of it , I only made it a Quere , how you could acquit your self from having it verified of you in these times . Conf. But the Prophesie making mention of the Prophets , Rulers , Seers of Jerusalem , as drunken and blinde ; all that I can apprehend hereof is , that you thereby mean the Prophits , Rulers , Seers of this famous City , and perhaps also ( to speak more plainly ) the Parliament , Synod , Sion-Colledge , the Common-counsel , &c. For who are the Prophets , or Rulers , or Seers , or who are the learned and wise men , but these ? Therefore Mr. Conscience , deale ingenuously with us , and speak no more in the clouds . Consc . What Mr. Conformity , would you have me to doe here , as you do with your Parish people , when vou mingle all together at your Sacrament ? What ? good and bad ; those of the Militant , and others of the Malignant ( hurch together ? I would have you to know , that I put a difference between the Parliament on the one side , and the synod , Sion-Colledge , Common-counsel , on the other . And Secondly , among all these I put no small odds , between the truly wise and prudent that truly fear God , and those that are self-wise , or worldly-wise . And thirdly , I put a difference between Sion-Colledge , and Common counsell , as between Seers and not Seers , between the leaders , and the led . Nor fourthly , do I apply the foresaid Scripture to any one in particular ; but my desire is , that every one in all these Companies , would by due examination of himself make the application . For it is a mater of high concernment . And for their better direction herein . First , Let all those that by Letters , Petitions , Remonstrances , Compliances , Confederacies , Counsels , secret and open , nocturnall , and diurnall , do wring blood out of the late Covenant ; by pressing , importuning , and plotting , the setting up and establishing by a law , such a form of Church-government , Worship , Discipline , as not only is the highest affront , and dishonour to Christ , but necessarily tends not only to the enslaving of the peoples consciences , but to the undoing of this whole English Nation , by vassallizing it to vilest of men , apply it . Secondly , Let all those who would have our victorious Army in all the haste disbanded , before our peace be well setled , and our land cleared from the one end to the other of all those dangers which do threaten it , by the treacheries of so many malignant enemies , who carry two faces under one hood , and do but watch for such an opportunity to wreck their envie and malice upon us , which the only terrour of our Army hindreth , holding them at a bay ; apply it . Thirdly , Let all those who with such violent and potent importunity do presse the Parliament for an Ordinance , to bring themselves and the whole Land under the greatest sin of unnaturall , inhumane , and more then heathenish ingratitude , impiety , injustice , cruelty , by not only dishonouring , discountenancing , abasing , as the vilest our-casts , those men , who have not only , freely laid out their estates , but even prodigally , if not prodigiously , to wonderment , hazarded , yea poured out their dearest life-blood : but also ( as if they would despight God ) by trampling upon those whom he hath highly honoured , and not suffering them to breathe in their native aire , by whom we yet breathe ; and by making them underlings and off-scourings of the land , who have been the preservers of it , and that they should be despicable in their own mother countrey , whom so many glorious victories have made admirable to the neighbour Nations , yea , to the whole world ; and terrible to their professed enemies , and ours ; yea , and to pretended friends too , who would master us at home , were not these masters of the field : So as God having thus made them the great instruments of the preservation and deliverance of our Countrey and City from the most desperate , bloody , and bestiall enemies that ever the Earth bred , or Hell hatched ; enough to have for ever ever obliged a people of any ingenuity , & not wholly given up to testifie their approbation at least , and congratulation of that great favour & honor God hath vouchsafed to cast upon them : and that as he hath crowned them with so much glory , and they have cast their crowns at the feet of the Lambe that sits upon the throne : So these should come , and first , giving all the glory to God , gather up those crowns , and set them upon the heads of those their preservers and deliverers , and put chains of gold about their necks ; so far off should they be from trampling such Pearls under feet , or casting them out of our gates and ports ; that they might Solum vertere , spend the remainder of their life in some inglorious exile , to the eternall infamy of our English Nation ; Let these apply it . Fourthly , let all those , who endeavour by their strong factions to make wide breaches , between Parliament and City , between House and House , yea , between Gods blessing and this Land , which was wont of old to be called Gods kingdom ; and so by these breaches would let in again our bainfull enemies . Let all these , these ( I say ) make the application to themselves ; while as they have wrested out of the Magistrates hand a form of worship and government , and so , as it is established by the precept of men : so God hath deprived them of wlsdom and understanding , while they would pull upon their own heads , and upon the Land , the guilt of so much innocent blood of so many hundred thousands both in Ireland and England , to be made the footstooll of a bloody Tyranny ; and while their eyes are so closed up , as no charme , be it never so wise , can make them either to hear , or see , or understand , or their brains , or bowels , to be sensible of all those notorious and palpable outrages , rapes and robberies , violence and oppression , extortion and exaction in the land , even at noon day , unworthy affronts done to our Parliament by seditious spirits ; or of all those cryes and complaints of sundry Countries and Counties , and no redresse , no justice , as if God had now forsaken us & left us as a silly Dove without heart , full of slavish and degenerous fear of shadows , forgetting the mighty God that hath done so great things for us , and will do more , if we by faith still depend upon him : And although the faction is still working , and machinating the ruine of this Nation ( if our God miraculously prevent not ) yet the god of this world hath so blinded the eyes of these men , through the just judgement of God , that they see nothing at all hereof , but are themselves the main fomenters , abettors , countenancers , promoters , advancers , encouragers , and helpers on of those , that hope to be the instruments of our ruine . So strong is the poyson of this one sin , hypocrisie , and Idolatry , in teaching and setting up a fear or worship towards God by the precept of men ; which , as it is a removing of the heart from God , so it causeth him to remove his Spirit from us , and to give us up to such a fearfull * dementation , as is the forerunner of destruction . And , Conformity , if thou hast any of thy right senses left , consider seriously with thy self , what that religion is , which turns men out of their very naturals , to become brutish , and worse then Heathens ; and which the Holy Ghost brands for hypocrisie , then which , nothing is more abominable in the sight of God . Certainly , the true Religion and Doctrine of Christ produceth no such fruits as those fore-mentioned are : as Treason against the State , unnaturalnesse towards our native countrey , unthankfulnesse towards our best deserving friends , our Benefactors , our Preservers : yea , injustice and cruelty towards them , factious plottings and underminings , hatred of those that be good , enmity against those that are the friends of Christ , and so persecution of the way of Christ , destroying of Christs kingdom , by setting up a worldly kingdom of men , * having a form of godlinesse , but denying the power thereof ; yea , and seeking to overtop the Supream Power . Are we not then ( as the Apostle admonisheth and commandeth ) to turn away from such ? Conf. Nay here , Conscience , I have you upon the hip . For , First , how do we seek to overtop the Supream Power . And Secondly , who doth more go about to overtop the Civil power , then you , while you set up a Religion without it , and above it ? Consc . First , For you : Do you not seek to overtop the Supreme Power , whilst you would have your Church-government to be framed after the pattern of that , which sets up a Power ( called a Generall Assembly ) above the Power of Parliaments ? Now the supreme power in England , is the Parliament ; so as to set up a superior power over this , is to overturn the very Fundamental laws of the Kingdom . And this you labour tooth and nail to do , while nothing will serve you , but the Scotish church-government . I wish you would all consider well of it , and beware of falling into a Premunire , if you be not deep in it already . And I could wish it were well weighed by the wisest , and those in highest place of authority ; whether the importunate pressing of the Covenant , for Uniformity , in the Scotish sense , tend not to undermine and overthrow the liberty and priviledges of the subjects of England , when once a superior power therein , consisting of more Clergy men , then of Lay , is predominant over the Parliament of England ? And so much the rather , when we read and consider their own publique and authentique Books of their Kirk government , Orders , Discipline , Confession of faith , &c. wherein they give to their General or National Assembly supreme power , not only over their Parochial , Classical , and Provincial assemblies , but even over the Parliament it self . For not only they take the power to appoint both time and place for the convening of their Ecclesiastical assemblies ( as 2. Book of Discipline , chap. 7. ) But they say moreover in the same chap. For this Orders cause , they may make certain Rules and Constitutions , appertaining to the good behaviour of all the members of the Kirk in their vocation . And this they do without the Civil Magistrate . Nay more , chap. ibid. They have power also to abrogate and abolish all Statutes and Ordinances concerning Ecclesiastical matters , that are found noysome and unprofitable , and agree not with the time , or are abused by the people . And again in the same book , chap. 12. The National Assemblies of this Country , called commonly the General Assemblies , ought alwayes to be retained in their own liberty , and have their own place ; with power to the Kirk to appoint times and places convenient for the same : And all men , as well Magistrates , as Inferiors , to be subject to the Judgement of the same in Ecclesiastical causes , without any reclamation , or appellation to any Judge civil or Ecclesiastical within the Realm . Thus in reference to the Spiritualty , or the Church , they make no bones to set up in their National Assembly the same Papal power , which the Pope himself claimeth , over Kings , Princes , States , Kingdoms , Commonweals . And Mr. Rutherford , in his * Government of the church of Scotland , chap. 20. p. 312. tels us , That though none in this grand assembly have decisive voyces , save only Commissioners : yet the Acts of the Assembly oblige all the absents , not present in all their members ; and that because , whatsoever is by those Commissioners determined and concluded , is matter necessary , and agreeable to Gods word ; as being no lesse infallible , then those decisions of the Apostles , Act. 15. All which ( Conformity ) I commend to thee , when in thy best senses . And because thou art apt to be overtaken with a supine drowsines , pleasing thy self with thy dreams of becomming a King , when once thou art gotten up into the saddle or throne of a Kirk National-Assembly : let me awaken thee by pricking thy dull sides , that thou mayest be at least convinced of that spirit of Antichristian pride and tyranny , of rebellion and treason , in lifting up a Papal throne above the Kings and Kesars , above Kingdoms and Commonweals , to the enslaving of the whole Nation in their souls , bodies , and estates . For whosoever shall not in all things conform to the constitutions of that generall Kirk assembly , when once the horn is blown , then , ipso facto , imprisonment , confiscation of goods , banishment , and what not ? Now , Conformity , doth Gods word hold forth any such Kirk fashions ? What ? To overrule Civil States and Kingdoms ? What ? That all Kirk laws and constitutions mustneeds be such , as are both necessary , and agreeable to the Word of God ? What ? To set up in the Kirk an Oracle of Infallibility , and a Pontifician supremacy , and Antichristian tyrannie ? and all under the name of a Christian Presbyterian Kirk-government ? But because this perhaps moves thee not ; I will remit thee to the supreme Bar of this Kingdom , there to receive thy doom , in case thou dost obstinately and madly persist in thy importunate clamours to have that Presbyterian government set up , and thereby our fundamental lawes , priviledges , and power of Parliaments , liberties and freedom of all true bred English subjects brought under perpetual bondage , worse then that either of Egypt or Babylon . But I passe on : 2. For us ▪ You may know , Conformity , that we are not the setters up of that Religion you charge us with ; but it is that , which we find to be set up by Christ and his Apostles : which they did , without leave from the Civil power , or from the Ecclesiastical , or mixt Synedrion ; as before . Secondly , though the Kingdom of Christ be indeed over all the kingdoms of the world ; yet all the subjects of this kingdom , as they are the subjects of this or that civill State , so they owe civill obedience thereunto : but as they belong to Christs kingdome , they are free from the civil power in point of religion , owing subjection only to Christ : and if the civil power usurp over any of them , they yield themselves to suffer , with patience , without resistance . Conf. Conscience , I like thee well for this , yet . But you tell us strange things of Church-assemblies . Consc . Not more strange , then true : Read their books , and be wise . And for our suffering , which thou likest so well , it is no more then what Christ and his Apostles both taught & practised , and wherein all the Martyrs followed them . Conf. I will better consider of what you say . But do you not condemn the Magistrate , when you say he usurps over you ? Consc . No , I condemn him not ; that is for God to do , who is the supreme Judge of the world . Conf. Why , what limits hath God set to the Magistrate ? Consc . Read Deut. 17. 18 , 19. and that from v. 13. to the end of the chap. to wit , the whole law of God . So also what bonds and bounds their own conscience , and the terror of the great Judge , and their sacred oath and solemn covenant and stipulation with the people , and not only Gods law , but the civil lawes of the kingdome , do put upon them , you cannot be ignorant . Conf. But what if the Civil state hath made a-law , to inhibi● and restrain all men , and that under severe penalty , from the observation of any other form of Religion , and Church government , then that which it hath established by law , with a necessity of uniformity and conformity thereunto , imposed upon all the subjects of the kingdom : Doth the Magistrate sin , in seeing this law executed ? And without such a government , what Order will you have in your Churches , or what coercive power in the case either of heresie , or schisme ? Consc . Do you question the Magistrates sin , when his law is against the law of God , and the liberty of a Christian , who is the subject of Christs kingdom ? For here we are to distinguish between a subject of Christs spiritual kingdom , and a meer subject of the civil State . He that is a meer subject of the civil state , acknowledging no superior power above it , his conscience ( though blind ) bids and binds him to obey : but he that is a true subject of Christs kingdom , being also a subject of the civil State , owes a twofold obedience , one to the Civil State , & another to Christ . According to that of Christ . Render unto Caesar the things that are Caesars , and unto God the things that are Gods . Nor doth the order or disorder in churches ( as churches ) put any difference between the having , or not having of a civil power . In the Apostolick churches there were both heresies and schismes , ( 1 Cor. 11. 18 , 19. 1 Joh. 2. 19. ) whith the civil power took no cognisance of : Nay , it was , and may be as apt to persecute the truth , as to censure or restrain either heresie , or schisme , or apostacie . And Christs government is sufficient in all Church-cases whatsoever . Conf. But , who in a Christian civil State do not acknowledge Christ as superior ? Consc . This is sufficiently resolved before . Such as conform to a State religion , or a State church-government , make that the supreme law and lord over their conscience , and so exclude Christs supremacie . Enough is said of that . But you cut me off from what I was about to adde . Mans nature is too prone to idolize the Power so , as to make it as the shadow of the bramble , in Jothams parable , under which to ease themselves of the labour to search into the Scriptures , and so to come to know what they believe ; most men pinning their Religion upon the sleeve either of the Priest , as the Papists do ; or also of the Magistrate , as our common Protestants do , wrapping all up in an implicite faith and blind obedience , according to your Remonstrance , that urgeth conformity to the religion and government of Christ already established , or which shall be set up . Thus it was enough for the Pharisees to say , * We have a law , and by that law Christ ought to dye . Thus Christ must not be God , because the Roman Senate , according to their law formerly made , had not first motion'd it , or passed their vote for it , before Tiberius Caesar had commended it to them , namely to admit of Christ into their Pantheon , to take place among their gods . And is it not even so with us ? Must not Christ be King of the Jews , only because by an act of State ( as before ) they will not have this man to reign over them . And Christ must not be God , because the Roman Senate had not pre-resolved it . And so Christ must not be sole Lord over the conscience , nor sole Law giver of his Church , nor his Word the sole rule of worship & of Christs Kingly government of his spiritual kingdom in the conscience , and Churches of the Saints , nor indeed Christs kingdom spiritual ; because the Sate hath made a law which must rule the conscience in point of forms of worship and of Church-government , that Christs kingdom must be worldly , perpetually entaild to a whole Nation , making up one Nationall Church , the form whereof worldly , and the materials worldly , as either no Saints at all , or else all Saints , because all nominall Christians ; and all this and much more , because the civill State , by the instigation of men Ecclesiasticall or Civill , domesticall or forein , hath so ordaind it . Conf. Well , Conscieuce , I now perceive , that fame is no lyar ; I have now heard thee my self and much more then ever I heard before , and such things , as my stomack is no way able to digest , but that I must needs go ease it , by acquainting those whom it specially concerns , with what thou hast here delivered . And so farewell . Consc . Nay stay , Conformity , and this withall take with thee . First , I would have thee know , that speaking so freely to thee , I was not so simple , as not to imagine thou wouldst divulge all ; nay in truth , I have spoken all this to thee to that very purpose , that thou shouldst communicate it ( if possible ) so far as the Sun shines ; but first to thine at home , as thou sayest . But thus much let me intreat of thee . 1. That thou wouldst not do any thing this way in malice , lest thou adde to thy sin Secondly , that thou wouldst speak nothing but truth , and the whole truth and that without aggravations whereof there is no need especially when thou speakest to thy friends of Conscience , and much more of things of this nature , too harsh for delicate ears . And thirdly , assure them from Conscience , that what I have here spoken to thee , it is out of pure zeale for the honour of Christ , out of pure charity to the persons concerned , out of pure piety to see my native country in such a perishing estate , and the honour of England to lie in the dust ; out of pure hatred of hypocrisie , idolatry , pride , covetousnes , ambition , treachery and treason , walking up and down in long robes : And in a word , to deliver ( if no more , yet ) mine own soul , in discharge of my duty to God and my country , as a poor Minister of Christ , by witnessing the truth , and convincing error . And for a close of all ( Conformity ) If thou desirest Peace with Truth ( as we all should do ) If thou wouldest have me to hold correspondence with thee , and to give thee the right hand of fellowship ; If thou desirest that desirable reconciliation of our differences : First renounce thy name of Conformity , in thy sense , and conform not to this world , but to Gods word , let that be the Cynosure or Pole-star of that Vniformity of Churches , ACCORDING TO THE WORD OF GOD , as in our late Covenant . And this thou shalt do , if ( I say not , if thou dost shake off the fear and favour of men , the love of the world , of honours , pleasures , riches , preferments , ambition of greatnesse , of domination over Gods people , Nor if thou castest out that old spirit of bondage under the Prelates , lest it turn into a more dangerous tyrannie , then that of the Prelacie , as being more refined , and going under the plausible name of Reformation : Nor do I say , if thou becommest a self denying man , taking up thy crosse daily to follow Christ : without all which notwithstanding , thou canst not be his true disciple & follower , or enjoy true fellowship with him . ) But this I say , and urge , as being the main Fundamental and Essential of a true & right visible church of Christ : If thou confessest Christ in all that he is ; If thou givest him his due honour , in submitting thy conscience only and wholly to him , with profession thereof , and not to any humane power , and as to the only Lawgiver of his church and kingdom , to order and establish it with judgement and justice for ever : and to his Word , as the only law and rule of the government of that kingdom , and the only Judge to appeale unto in all doubts and controversies of faith : And if thou shalt confesse every church and congregation of Christ to be only and immediately under Christs jurisdiction , and not subject to any other church or churches , which are so many Sisters , not Mistresses ; lest otherwise we set up the Spouse above , or in stead of her husband Christ . If ( I say ) thou wilt confesse and hold forth this in thy publike profession , preaching , and practice of it : Then , though thy Churches have many other defects , yet if they have the beeing and constitution of true churches of Christ , for matter and form , I shall not scruple to hold communion with thee . But otherwise , so long as thou walkest not up to Christ , in not acknowledging and avowing all that he is , in not giving him his due honour in all things , and especially in not setting him up in his Royal throne , without a consort : How can we entertain communion with you ? For , * Farewell Religion , where Gods glory suffers the least diminution . And therefore ( Conformity ) now that you are about the setting forth of your Confession of Faith , let not this one Article be missing : That you do believe , confesse , and professe before all the world , that JESVS CHRIST is the sole King and Law-giver to every particular visible Church of his , and over every particular mans conscience : So as no Power on earth may usurp authority , upon what pretence soever , to make and impose what laws they please to bind the Conscience , or to regulate the Churches of God ; but ought to leave both Conscience and Churches to the only rule , and law of Christ , the Scripture , to which alone every mans conscience must be consined , all Divine worship in all things conformed , and all Church-Government reduced . And for a close of all , I pray thee ( Conformity ) advise all thy Colleagues , that they would abstain from stirring up sedition in Pulpits , and great Tables , against the Parliament ; perswading to hold the Parliament to it , till you obtain your desires , to retain the Scots in England , till their Government be here setled : which would unsettle and overthrow our fundamental lawes and liberties , which you go about , in thus seeking to force the Parliament : but learn to be wise , honest , loyal , good Christians , true Patriots , true-bred English-men ; lest it prove bitternesse in the latter end : For God is avenger of all such . And so farewell , Conformity . FINIS . THE CONTENTS of this DIALOGVE . HOW Christs kingdome is the troubler of States , p. 2. How a worldly kingdome comes to be set up for Christs spirituall kingdome . ibid. The Heathen Emperour a shame to Christians . ib. How Conformity is a troubler of Israel . ib. The opin●on we have of men , no good ground for conscience to build upon . p. 3. Small difference between a Papist and Protestant at large . ib. How a Synod of learned Protestants may erre in some fundamentals of faith . ib. Many in England under a grand heresie , and what it is . p. 5 Faith denied no lesse in practice , then in words . p. 7. The evils of practicall deniall of the truth . p. 8. Conformity can finde no better proofs for it in Scripture , then the Pope for his Papality . p. 9. Conformity answered , concerning the model , wherewith Conscience is so much cast in the teeth . ibid. Great difference between the pattern in the Old Testament , and the model in the New . ib. Conformity put to prove many particulars of his Church by Scripture . p. 10. Conformitie's objection , concerning some Kings of Judah , answered . ib. Conscience free from mens yoaks . p. 11. Conformity , how the mysterie of iniquity , its beginning , growth , full stature , p. 12. Conformity the sluice , or inlet of all superstition and slavery . ibid. Sundry fearfull examples of Gods judgements upon Conformity . p. 13. Conformity a necessary introducer of Popery , when a State hath a popish Prince and Parliament ; as England hath had , and may have again for ought we know . p. 14. Conformity in worship to mens Precept , brings a wonderfull spirituall judgement of blindnesse , and deprivation of wisdome and understanding . p. 15. All sorts put to try and examine themselves in sundry weighty particulars , whether that prophesie ( Esay 29. 13 , 14. ) fall not heavie upon them ; wherein Conscience severs the innocent from the guilty . p. 16. How Conformity is hypocrisie , and a removing of the heart far from God . ib. The many bad fruits of Conformity . 17. How Conformity seeks to overtop the supream power , p. 19. How the Scotish Church-government , so much cryed up by the English Clergie , is incompatible with the fundamentall laws and liberties of our English Nation . p. 20. How Church orders , or disorders , as Heresie , or Schisme , may be , or not be , for all the Civil power . p. 23. How Conscience clears it self from any withdrawing of due obedience to the Magistrate . ib. What limits God hath set to the Magistrate . ib. How prone mans nature is to idolize men in setting up a State-Religion , and how slothfull to search the Scripture , the only rule of faith , and the evill consequence hereof . p. 25. The counsel that Conscience gives Conformity at their parting ; and what he must of necessity do , to make peace , and hold communion with Conscience . p. 26 FINIS . Notes, typically marginal, from the original text Notes for div A78018e-390 Job 32. 22 Honos onus . 1 Sam. 6. 9. Mat. 23. 2 Sam. 6. Rev. 17. Rev. 18. Notes for div A78018e-940 Luke 23. 2 , 5. Euseb. Eccl. Hist. John 7. 26. 48. 1 Cor. 3. 11. * 1 Joh. 4. 3. * Thess. 2. 4. * John 2. 22. * John 8. 32. * 1 Cor. 15. * 2 Pet. 2. 1 , 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Haereses vastantes . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . As those infamous books of Tho. Edwards and Iohn Bastwick , too welknown to all . Notus nimis omnib . Horat. * Tit. 1. 16 Tit. 1. 14 , 15. * Mat. 16. 18. * Luke 22 38. * John 16. 13. * Exo. 25. 30. Heb. 8. 5. * 1 Chro. 28. 12 , 19. Chap. 43. 10. * 2 Cor. 2. 24. * 1 Pet. 5. 3. * 1 Cor. 7 23. * Mat. 23. Rom. 14. 4 2 Thess. 2 4. * 3 John Gen. 8. 9. Dan. 3. * 1 Kings 19. 18. * 1 Kings 12. 28. * Hos. 5. 11. * John 11. 48. Esa. 26. 11 * Mat. 26. 61. Luke 23. 2 2. 3. 4. Regnum Angliae , Regnū Dei . Polydor. Virgil , Chron. * Quos perdere vult Deus , hos prius dementat . * 2 Tim. 3. 5. In Ordine ad Spiritual ● . * And if the Reeder desire surthet satisfaction , ( were it needfull to the wise ) let him read the late book , entituled , The Troian horse of the Presbyterial government , unbowelled . Iudg. 19. 15. * Joh. 19. 7 Luke 19. 14. Rom. 12. Esa. 9. 7. * Actum est de R●lig●one , ubi vel m●●imum de rahitur de D●● gloria . Calvin . 
A78034	----	Vindiciæ veritatis: truth vindicated against calumny. In a briefe answer to Dr. Bastwicks two late books, entituled, Independency not Gods ordinance, with the second part, styled the postscript, &c. / By Henry Burton, one of his quondam-fellow-sufferers. Burton, Henry, 1578-1648. This text is an enriched version of the TCP digital transcription A78034 of text R200279 in the English Short Title Catalog (Thomason E302_13). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 92 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A78034 Wing B6177 Thomason E302_13 ESTC R200279 99861085 99861085 113213 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A78034) Transcribed from: (Early English Books Online ; image set 113213) Images scanned from microfilm: (Thomason Tracts ; 50:E302[13]) Vindiciæ veritatis: truth vindicated against calumny. In a briefe answer to Dr. Bastwicks two late books, entituled, Independency not Gods ordinance, with the second part, styled the postscript, &c. / By Henry Burton, one of his quondam-fellow-sufferers. Burton, Henry, 1578-1648. [4], 34, [2] p. Printed by M.S. for Gyles Calvert, and are to be sold at his shop at the west end of Pauls., London, : 1645. A reply to "Independency not Gods ordinance" by John Bastwick, published in two parts. The last leaf is blank. Annotation on Thomason copy: "7bre 22" [i.e. September 22]. Reproduction of the original in the British Library. eng Bastwick, John, 1593-1654. -- Independency not Gods ordinance -- Early works to 1800. Congregationalism -- Early works to 1800. Dissenters, Religious -- England -- Early works to 1800. Church polity -- Early works to 1800. Great Britain -- Religion -- 17th century -- Early works to 1800. A78034 R200279 (Thomason E302_13). civilwar no Vindiciæ veritatis:: truth vindicated against calumny. In a briefe answer to Dr. Bastwicks two late books, entituled, Independency not Gods Burton, Henry 1645 16820 43 35 0 0 0 0 46 D The rate of 46 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-04 Elspeth Healey Sampled and proofread 2008-04 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Vindiciae veritatis : TRUTH VINDICATED AGAINST CALUMNY . IN A BRIEFE ANSWER to Dr. Bastwicks two late Books , entituled , Independency not Gods Ordinance , with the second Part , styled The Postscript , &c. By HENRY BURTON , one of his quondam-fellow-sufferers . LEVIT. 19. 17. Thou shalt not hate thy brother in thy heart : thou shalt in any wise rebuke thy neighbour , and not suffer sinne upon him . 1 TIM. 5. 20. Them that sin rebuke before all , that others also may feare . And ( Tit. 1. 13. ) Rebuke them sharply , that they may be sound in the faith . ZACH. 8. 19. Love the Truth and Peace . LONDON , Printed by M. S. for Gyles Calvert , and are to be sold at his Shop at the West end of Pauls . 1645. ❧ To the ingenuous Reader . CHRISTIAN READER ; THi● Answer was long agoe so conceived and formed in the wombe , as the slow birth may seeme to have outgone its due time . It waited for the Postscript ; Which comming forth , proved such a strange creature , as some friends would not have mee foul my fingers with it . Hezekiah's word to his people was , in such a case ; Answer him not . But finding , that he still pursued me with his incessant provocations in more Books since , I thought of Salomons Counsell , Answer not ; and yet , Answer . For I perceived , that no Answer coming , a tumor began to grow , which needed timely lancing , to prevent some extreame inflamation hastening to a head , while the humour flowed in so fast : Therefore I hastened at length as fast , as before I was slow , if possible to recover our Brother . So as if I be quick and short with him it is to saye him with feare , plucking him out of the fine . I am plaine , and that 's all . Farewell . A BRIEFE ANSWER TO Dr. BASTWICKS two late Bookes , intituled , Independency not Gods Ordinance , &c. First and second part , or Postscript : By one of his quondam-fellow-sufferers . BRother Bastwicke , I had resolved for a time at least ( as I have done ) to have been silent in these controversies , though provoked not a little ▪ But now your two Books you lately sent me as also your late triumphing at Westminster , that the man in Friday-street had not yet answered your Booke , as was given out provoked me afresh in arenam descendere , to take them both to taske , and so Vna fidelia duos parietes . And if the perusall of them be not enough in lieu of thankes , I have returned you a compendious Answer ; wherein you have bound me by a double ingagement : the one , for the Cause ; the other , for my Person . But you will say , you have not named me in either of your two Books . 'T is true indeed . But give me leave to tell you , you have vellicated me , plucked me by the very beard . I will not say , as Joab tooke Amasa by the beard ; and , withall smote him in the fift rib . What ? Use a Brother so ? And a quondam-fellow-sufferer too ? Yea , & to take him so disgracefully by his white beard too , & that with a scurrilous Epithet , calling it * a great white ba●ket-hilted beard ? Parcius ista . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( as said the old Poet ) pittying his white head , and his white chin . And the wise man saith , The beauty of old men is the gray head , yea a crowne of glory ▪ being found-in the way of righteousnesse . I remember when the G●●●es by force entred Rome-gates , where they found the grave Senators sitting in the gate in their senatorian robes , And their white staves in their hands , thinking thereby to strike some reverence into those harbarous Gaules , and one of them redely taking one of the Senators by his white beard , the good old Senator , ( though in that condition ) not brooking such an affront , struck the Gaul over the pate with his white rod ; though this cost him , and the rest their lives , the barbarians instantly falling a butchering of them . But for all your provocations throughout your Books , Brother , you shall not finde with me so much as a white staffe to lift up against you , though you charge us ( but how justly ) ▪ we have the sword in our hands . Nor doe I purpose to retort , or retaliate your little expected , and lesse deserved calumnies , lest I should therein be like unto you : but I shall answer you in the words of truth and sobernesse , and in the spirit of meeknesse and love . But how comes it to passe , that my two fellow-sufferers , and my selfe , should fall at this odds ? Was it by any divine providence ominated or presaged , by your two standings on one Pillary , and mine alone in the other , that wee should now come upon one ▪ Theatre to become spectacles to the world , by mutuall digladiations , as if the one Pillary should contend with the other ? Or did the distance of the two Pillaries boad any such distance in our present judgements ? But yet , O! O , never be such a distance in our affections ! But , herein at least ever be we a threefold coard , not easily broken . But the will of the Lord be done , who is onely wise , and will cause all things to co-operate for good to them that love him . But Brothers , we expected , that ( according to your own words , pag. 7. ) you would have acted the part of a Moderator between us . But instead thereof we find you a Judge , and that a severe one too ; but how justly , I leave to others to judge . For in your promised , or rather menaced Postscript , which ( to forestall your Readers with a prejudicate opinion of us ; and old piece of Rhetoricke , as that of Tertullus before Felix , telling him of Paul ; Wee have found this man a pestilent fellow , and a mover of sedition , &c. which he was not able to prove , his best rhetoricall argument being Calumnidre audacter , aliquid haerebit , Calumniate boldly , some thing will sticke ) you both prefix , and for surenesse , affix to your Booke ; you fasten upon us uncharitable dealing , fraud and jugglings of many of our Pastors and Ministers , as misleaders and troublers of Church and State , &c. all which * ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) hard and harsh termes , wee can no lesse then spread before the Lord the righteous Judge . I now come to your first Booke . And first for those two Scriptures which you face your frontispice withall , I desire it may appeare to all men in the conclusion , whether you or I have the better right to them , 2 Cor. 13. 8. and 1 Thes. 5. 21. Pag. 6. Brother , that which you intreat of us , you shall finde of your Brother ; onely give us leave in your owne words to intreat you to lay aside all passion , and all vaine-glory , and bitternesse , which not onely this your Booke , but your threatned Postscript breaths out against us . Pag. 7. You methodize and modell your Booke into two Questions : First , Concerning the Government of the Church , whether it be Presbyterian Dependent , or Presbyterian Independent : Secondly , Concerning gathering of Churches . Now for the first of these , before wee come to your Arguments , give me leave to except against your Termes , Dependent and Independent , whereupon as upon a foundation you state your Question . And if the foundation be not sure , the superstructure cannot be secure . Now Brother , doe you set these two Termes , Dependent , and Independent , at such odds , as if there were a great gulfe betweene them , never to come together , and become one ? You hold of Dependent onely : we hold not onely of Independent , but Dependent also . I shall make this cleare : Your Church Dependent is so called in a two-fold relation : First , Because it depends for its forme of Government upon the lawes of civill States , and so ( as the Cha●●leon ) receives impressions of sundry formes , changeable according to the present condition of the Civill Power , whether Protestant , or Papist , Christian , or Antichristian ( as our Brother hath set forth ) so as by this meanes , Christs Church and Kingdome ; his Spouse , that woman clothed with the Sunne , and having on her head , a crowne of twelve starres , and the Moone under her feete , should her selfe be turned into the Moone , as being subject to continuall changes . Secondly , Because your Church Dependent , depends necessarily upon a combination of Presbyters of many Churches , as Councels , Synods , Assemblies , Classes , without whose counsell ( say you ) nothing is to be done in any particular Church , of which more hereafter On the other side ; The Churches which you call Independent , are also Dependent . First , They are not otherwise Independent , then first , that they are not , nor ought ( in respect of Doctrine , Discipline , Worship , Church-Government ) to depend upon humane Lawes , Canons , Decrees , Customes ; but onely upon Christ and his Lawes ; as wherein they assert and hold forth Christs Kingly Office and Government over them ; and doe affirme , that to set up humane formes of worship and Church-Government , unto which the consciences and soules of Gods people must necessarily conforme and be subject , is a dethroning of the Lord Jesus Christ , and a denying him to be the onely King of his Church Secondly , Independent in this respect , because every particular visible Church , rightly constituted according to the Word of God , depends not directly and necessarily upon any other Church or Churches , as without whose jurisdiction ( call it Presbyterian , or what you will ) it may not exercise all that power , which Christ hath given to every particular Church , as touching all the Offices and Ordinances thereof , and that in as ample manner , as if there were besides that one , no other Churches in the World . And yet secondly , This Church thus Independent , is also Dependent . For , as it depends absolutely upon Christ , as the onely Head of this Body ; so as it is a member-church of the Catholick , and a sister-church of all particular Churches , with which it makes up one body , and one Spouse of Christ her Head and Husband : so it hath a mutuall dependence upon all true Churches , for communion , for consociation , for consultation , for comfort , for support ; though alwayes saving and retaining to it selfe all those Church-priviledges , which by Christs Charter are peculiar to every particular Church , and body of Jesus Christ . And in case this particular Church doe any act of censure upon any , who thereby shall thinke himselfe wronged , and shall addresse himselfe to other Churches , by way of complaint , and they shall thereupon desire of that church an account of their proceedings therein , this church will not refuse , but as in Christian duty bound , will to those Churches render a reason of that , or any other their doings , if questioned , and lawfully required . And all this in a sweet and loving way , with meeknesse and feare , 1 Pet. 3. 15. so as none is debarred of any such appeale . Nor is any well constituted Church of Christ to be conceived so brutish , or so conceited of her selfe , as to thinke shee may not erre , or her selfe so wise , as in many difficult cases not to need the counsell of others , or so inflexible , as with the Stoicks , Sententiam mutare nunquam ; nullius rei poenitere ; never to change their minde or judgement , of nothing to repent , when convinced of an error . But what if one particular Church will not , after all due meanes used , ( which yet no rationall man can imagine will ever come to passe ) hearken to the unanimous judgement and counsell of the other Churches ? What is to be done ? Surely they may upon just cause withdraw communion from that Church , which , in that case , is the highest censure the Churches can proceed to . And if the party aggrieved complaine to the civill Magistrate , the Church being called is accountable to the power . Thus have I plainely , clearely , and fully , as I conceive , stated these two Termes Dependent and Independent : whereby is sufficiently cleared to the view of all unpartiall Judges , not possessed with prejudice , our Dependent Independency , or Independent Dependency , from your manner of stating . And for your Simile ; wherein you propound it for better understanding ( as you say ) it halteth down-right of all foure , as being altogether Ab-simile , and Heterogeneous , of another nature . There is a vast disproportion between a civill Government , and Ecclesiasticall : the one established upon mans lawes , the other on Gods ; the one various , and variable , according to severall Civill States , Kingdomes , and Lawes : the other one and the same , ( or should be , if right ) in all the Churches of the Saints , having one Rule , one Law to walke by , immutable : And , Brother , for your paralleling of your many severall Congregations in one Citie , or one Division , or Hundred , or within such a Circuit , with a great Corporation , as of London , where is one Lord Major , and Aldermen and Common Councell , and so reducing so many Churches into one Corporation , as so many Companies making upone Citie : I suppose you meane not that one Provinciall , with his Diocesans , and Priests under them , should make up this Parallel . But this of necessitie you must doe , if you will have all the Congregations in their severall Divisions , or Weapontacks , to be governed by their severall Presbyteries respectively . Reason requires , that first you set up such Presbyters over every one of your Congregations , as may be for the greatest part of them good , pious , learned , orthodox : or otherwise , if the greater party be Malignant , and ill affected , prophane and haters of the power of Godlinesse , they will over-vote the good party ; and so what a hard yoake will you put upon the necks of all such , as be truly godly , when they shall be cast out by a malignant Parochiall Congregation ? and going to complaine to your Presbytery , they shall finde as cold comfort , as formerly they have done in the Prelates Consistory . But there will be a better care had of placing good Presbyters . But Brother , let us first see it , that so your Presbyterian Government may shew us a face the more amiable , and lesse formidable to all truly godly , and most conscientious men . But if you cannot doe this , whither shall the poore soules goe , which live under a prophane Presbyter , or one that admits all sorts tag rag to the Lords Table , with whom godly soules can no more converse , then with Heathen ; and much lesse at that holy Ordinance , where they must be made companions with such kinde of Saints , as Job would not set with the dogs of his flocke : And if any whose conscience is not so strong to digest such hard bits , as others of the common multitude are , who either see no difference at all between the precious and the vile ; ( but account all alike Saints at least , when but at the Sacrament ) or have such Sepulchre-wide throats , as they can swallow a Camell , when a tender and more narrow conscience is apt to be choaked with every Gnat : What shall this poore soule doe ? Doth he rather withdraw from the Ordinance , then he can endure to see it so prophaned , and so partake with the prophaners ? then he heares , A Schismaticke . Now if you have not a good Presbytery , where shall he goe to complaine ? He may goe and appeale higher , you will say . And what if the higher the worse ? Good Brother , either provide the people of the Land an honest godly Presbytery , that may be as so many Angels to gather out of Christs Kingdome every thing that offends : or else let there be a tender care of tender consciences , and some provision made for them , that they may not be scandalized , by being forced to be the companions of the scandalous . And therefore Brother , you that professe so much solicitous care to poore bodies , let some drops of your charity fall upon their soules . And at the least , and last extremity , call in that Postscript of yours , and suppresse it in the Presse , that it may never see the Sunne ; as wherein you proscribe all those , that are not of your Dependent Presbytery : for you tell us , it is to come forth a fortnight hence , in the which it will be proved , that it is the duty of all christian Magistrates , Parents , Masters of families , and all such as truly feare God , to yeeld their hand for the suppressing of heresies , and all novelties in Religion , if they really desire the glory of God , &c. And what you meane by your heresies and novelties in Religion , is obvious to all by this your Booke already come forth , Independency is heresie , and novelty in Religion , and what not , that nought is ? Now did ever proceed out of the mouth of a quondam-Martyr , and one newly brought out of a balefull prison , such a fiery breath as this ? Oh Brother , remember thy selfe , and repent ; and let the world know , that thou hast made a better use of afflictions , then so fiercely to run on in such a course , as to wreck the malignity of a prison upon thy best friends , the seed of whose love , so liberally sowne upon thee and thine , expected another-gates harvest , then nettles , bryars , and thornes . But you bring the Scripture for you . Come on , Brother , let you and me try it out by the dint of this sword . And truly , I shall by the helpe of my God make no long worke of it . You spend above eleven sheets , wherein you have woven sundry long threaden Arguments , to measure out your Dependent Presbytery , as holding parallell with the line of Scripture . Now you must pardon me , if I shall assay ( according to an old Proverbe ) with one stroake of Phocions hatchet , to cut in two the long thread of your Alcibiadian fluent and luxuriant Rhetorications . For answer . First , let me aske you a Question : Whether those many Congregations you so call , you doe not understand to be so many distinct , and particular intire Church-bodies , or Churches respectively . If they be , tell us , if each of these Churches be 〈◊〉 its prime and proper notion an intire Church , without or before it be united in such a Presbyterian Combination , and Government , as you speake of . And if so , whether it be de esse , or de bene esse , of the being , or onely well-being of each particular Church , so to be united , and combined into a Church-collective , of many Churches into one . If you say , it is of the being of a Church , to be yoaked with other Churches , as into one , then what being had that Church in Abrahams family , seeing there were then no other Churches in the world , but that ? And if that were extraordinary , ( as perhaps you will say ) then say I , when Churches are multiplied , and combined into one , whether is this Church collective Dependent , or Independent ? If Dependent , then not an entire Church , but subordinate unto , or depending upon some greater Assembly . But come we to the highest of all , a generall Counsell of all the Churches in the world : is this now , a Church Dependent , or Independent ? If Independent , then there may be a Church Independent in the world ; and so the first particular Church in the world , was no lesse an Independent Church , in reference to other Churches . And if all Churches in one Oecumenicall Councell , as one Church , be Dependent , then whereupon Dependent ? Or is it a Dependent on it selfe ? That were blasphemy to say it . Whereon then ? Surely on the Scripture or nothing . All Churches then are Dependent upon the Scripture necessarily : not so necessarily one Church upon another , whether particular or generall . Ergo , all particular Churches being not necessarily dependent one upon another , nor one upon many , but absolutely dependent upon the Scripture for their ultimate or finall resolutions , are no lesse Independent upon other Churches ; because all the Churches in the world put together , cannot of themselves give forth an infallible Oracle ; as to say , this wee command to be beleeved and observed . This is Antichrists voyce , Volumus & jubenius . The Church , or Churches may shew their reasons from Scripture , and labour to perswade , but cannot binde them upon faith or conscience ; this the Holy Ghost and Scripture can onely doe . But I come briefly to your Arguments , whereby you would prove your Classicall Presbyterian Government , and so upward . The patterne hereof you take from the Christian Church at Jerusalem . Hereof many arguments , or rather words , and tantologies you multiply , and toyle your selfe and vex your Reader withall , which you might have reduced to one . It is in summe , this : In Jerusalem were many Christian Congregations , and all these made but one Church , and so were governed by one Presbytery . But that Church at Jerusalem , being the prime Apostolicke Church , is a patterne for all succeeding Churches : Ergo , all Church-government ought to be regulated by that , and consequently by a Presbytery over many Congregations . For as for your indefinite enumeration of those multitudes baptized by John Baptist , and by Christs Disciples , we take no notice of them , unlesse formed into a Church , or Churches : but following the expresse Scripture , the first formed Church wee finde in Act. 2. which though consisting of five thousand , yet it was one intire particular Church , and not Churches ; and they continued daily {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with one accord in one place together , ( ver. 2. ) and in the Temple , ( ver. 44. 46. ) growing from a hundred and twenty ( Act. 1. 15. ) to three thousand more , ( Chap. 2. 41. ) and then in all five thousand ( Chap. 4. 4. ) and all these but one Church , which assembled together to heare the word in the Temple ; and though they wanted a convenient place so spacious , as wherein to breake bread , or receive the Lords Supper all together , so as they were constrained to sever themselves into divers companies , in severall private houses to communicate , yet this severing was not a dividing of the Church into so many distinct formall Churches , or Church-bodies , being but so many branches of one and the same particular Church ; which though you call so many Congregations , yet properly so many Churches they were not . And therefore you never read , The Churches at or in Jerusalem , but , The Church at Jerusalem . And this no Nationall Church neither , witnesse those Churches in Judea , Gal. 1. 22. Whereupon I answer to your Argument ; and first to your Proposition . I deny that those Congregations you name , are so many Churches , properly so called , having their distinct Officers and members , united into one Church-body respectively . This I put you to prove . And without proving it , your 11 or 12 shee●… spent about this Argument prove to be meere wast paper . And for your Assumption , that the Church at Jerusalem , as being a prime Apostolicke Church , is therefore a patterne for all succeeding Churches , and therefore for a Classicall Presbytery over many Churches ▪ you must first prove your Proposition , as before , that there were many Churches in Jerusalem constituted in their distinct formes , and bodies . Secondly , it being no more , then one entire particular Church ( and not any Diocesan , or Provinciall Church , or the Presbytery thereof Classicall , ( as you would beare us in hand ) it is a patterne for all particular Churches in succeeding ages ; and yet ( by your favour ) not so perfect a patterne , as no Apostolicke Church besides it should also come in , to make up the patterne compleat . For we are necessarily to take all the Churches in the New Testament together , to make up one entire & perfect Church patterne . For in the Church at Jerusalem , we finde election of Officers , but we finde not expressed that part of Discipline ; for casting out of corrupt members , as in the Church of Corinth , and so in the rest . For the Churches were not brought forth to full perfection in one day . Their very constitution had a graduall growth . The Church at Jerusalem had not at first Deacons , till there was a necessitie ; and the largenesse of the Church required seven Deacons ; which is no patterne for every Church to have seven Deacons . The summe is , to make up a compleat patterne , not onely the Church at Jerusalem , but that of Corinth , of Ephesus , those of Gal●tia , that of Philippi , and the rest ; are to be conferred together , that each may cast in its shot to make up the full reckoning , that so what is not expressed in one , may be supplied by the rest , to make one entire platforme . For the Scripture consists of many Books , as so many members in one body ; one member cannot say to another , * I have no need of thee . Againe , the Church at Jerusalem , if it must be a patterne for all other Churches , then in this , that all other Churches must be subject to some one Church , because ( Act. 15. ) things in question were there debated , and determined , and sent to other Churches to be observed . But for as much as that Church at that time in those things was infallibly guided by the Holy Ghost , wherewith the Apostles there were inspired , in which respect their resolutions were with Authoritie , It pleased the Holy Ghost and us , ( that which no particular Church since the Apostles could ever say ) it followeth that the Church then at Jerusalem remaines not in all things a patterne for other Churches ; for a patterne must be in all things imitable , and perfect . Lastly , for Appeales , so much agitated , and pressed , I have said enough before , and elsewhere ( as in my Vindication ) to vindicate the right use of that in point of Church matters . And so I passe briefly from your first Question to your second ; which is concerning the manner of gathering of Churches , and admitting members and Officers : Viz : Whether Ministers of the Gospel may , out of already congregated Assemblies of believers , select and choose the most principall of them into a Church-fellowship peculiar unto themselves , and admit of none into their societie , but such as shall enter in by a private covenant , and are allowed of by the consent and approbation of all the Congregation . This is your generall stating of your Question ; and out of the wombe thereof , there doth issue a numerous brood , no lesse then six Queries , or if you will ( to usurpe your owne usuall expression ) so many sucking Questions , hanging at the dugs of their damme , your generall Question . For answer to all in their order : But before I answer , let mee premise thus much : Brother , I well see ( and that without spectacles ) that among all those Independents whom you so familiarly hurle stones at , and cast up dust , yea durt in their faces , I am not the least object in your eye , as by many palpable passages in your Booke doth appeare . And therefore I shall crave leave , that I may have the favour to represent and personate all those my Brethren the Ministers , whom Giantlike you revile and challenge , and warre against under the name of Independents , as taking this take upon my selfe alone , in answering this your Question about gathering of Churches . First then to your generall stating of the Question . You say , it concernes the manner of gathering . Do you imply here the lawfulnesse of the matter of gathering , by questioning onely the manner ? Your words may seeme to import so much . But I will not quarrell a word . I come to your Question , viz. Whether Ministers of the Gospel , &c. Surely if any , then Ministers of the Gospel may gather Churches : and that for two reasons ; first , because by the Gospel , & the Ministry thereof , Churches are gathered to Christ . Secondly , because we read , that the Apostles ▪ and other Ministers of the Gospel have by their Ministry gathered Churches . Therefore no question , but if any , then Ministers of the Gospel may gather Churches to Christ . I , but out of already congregated Assemblies of Believers , to select and choose the most principall of them . Indeed this is something to purpose . But tell me , Brother ▪ who is it ▪ that doth this ? You apply it to us all , and to me in particular . But I deny that I so doe , and I dare say the like for others . And can you prove all those Parishes , out of which Churches are so gathered , as you say , to be Assemblies of believers ? But they all professe to be Christians . True , so doe all Papists . Ergo , are all Popish Parishes , Assemblies of Believers ? So as if Ministers of the Gospel should by their preaching convert sundry Papists of severall Popish Parishes to become a Church of Christ , should they gather such a Church out of so many Assemblies of believers ? But ( say you ) wee gather Churches out of Assemblies of believing Protestants . Why Brother , doe you not know this to be a time of Reformation ? And have we not all taken the solemne Covenant to reform our selves and others , according to the word of God ? And to endeavour to our power , to extirpate and roote out all Popery , Prelacy , Idolatry and Superstition out of this Kingdome ? And the time of this first gathering , was it not then , when the old service and ceremonies were in use ? And who hath gathered these Churches ? Wee . Who are we that you should thus charge us ? As Peter and John answered , Why looke yee so on us ? So , why doe yee impute that to us , which is onely to be attributed to the Gospel of the grace of God , whereby our very Protestants are wonne from their old superstitions , and will-worship , and from under the yoake of humane formes in the matters of Christs Kingdome ? So as when they heare , Christ is the onely King of his Kingdome , the onely Law-giver of his Church , and his Word the onely law and rule of all Church-government , and all this demonstrated in the Word of God , which they have taken a solemne Covenant in all things to follow : doe you reproach us , for being a people who are ready to obey Christ , so soone as wee heare of him , who alone is to be heard in all things , whatsoever he shall say unto us ? And for Churches , doe you , Brother , limit Churches to Parishes ? What if you finde so many hundred Parishes in England , whose Inhabitants both Ministers and people are all Malignants , or popishly-affected ? Will you have those Parishes to be so many Churches , and those popish Malignants , so many believers ? Were not this to set up Ecclesiam malignantium , or Churches malignant , which are no way militant , but against the power of Religion , and the peace of the civill State ? Or if there be found some one or two in each of those Parishes , that have the love of Christ in them , and are truly godly , and whose soules are grieved to communicate with Sodome : Will you not allow God to send an Angel , his Messenger , with a word to call them forth ? And doe you not know , that the ancient Church of the Jewes was then a Church , when the Apostles by their preaching gathered a Church out of it ? A Christian Church out of the Jewes Synagogue ? I , say you , but we gather Christian Churches out of Christian Churches . Surely then it is Gods word that calleth Christians to come into a more reformed Church-way , out of wayes more corrupt and lesse reformed . Nor doe wee separate from the Churches as Christian , as you call them , but from their corruptions , * separating the precious from the vile , as from something Antichristian . But you will say , Now are the Parishes and Churches purged , no Service-book now , no Hierarchy , no such thing , and yet wee select and choose the most principall into a Church-fellowship peculiar unto our selves . To which I answer : Though the Service-book , Hierarchy , &c. be taken away , yet the Parishes are not so purged of them , but that most mens hearts are still hankering after that Egyptian-service and Task-masters . Again , all those that professe to be come off from those things , yet are not resolved what Religion to take to , but are ready to take up ( as themselves say , and do ) what Religion men will set up over them , not looking to what the Scripture prescribes and commands ; so as it remains , that those who embrace the Word , and preferre Christs Decrees before mans , are those principall men , whom not we , but the Word of Christ doth call forth , select and choose voluntarily to joyn in Church-fellowship ; and this not so peculiar to our selves , but that when a right Reformation is set up in the severall places where they dwell , they may enjoy the pure Ordinances there , as I have shewed in my Vindication . And if you examine who they be that have joyned themselves unto the Lord , either of this parish , or of other , you shall find them to be for their outward estate , ( in comparison of others ) none of those principall men you speak of . But say you , wee admit of none into our society , but such as shall enter in by a private Covenant . Now the very name of Covenant is become a bug-bear to many . But it is mightily mistaken , as I have shewed in my Vindication : For it is nothing else , but a declaration of a free assent , and voluntary agreement to walk in the wayes of Christ with the Church , whereof they are members , and to perform all service of love one to another , submitting themselves to the Order and Ordinance of Christ , in that Church respectively . So that it is not the name of Covenant that is so terrible , but the Order of Church-communion ; and this to those only , that having used to walk without a yoak ( as the Scripture calls sons of Belial ) love not to come under the yoak of Christ , then which to a willing bearer nothing is more easie and sweet . But lastly , you say , they must be allowed of by the consent and approbation of all the Congregation . And ( I pray ) what harm in that ? Nay , doth it not stand with very good reason , that they who are to walk together , should first be agreed together ? As Amos 3. 3. Can two walk together , except they be agreed ? If therefore any one of the Congregation can object any thing , as a just cause of non-admittance of a member , he ought to shew it , not only for his own peace , but the peace of the Church . Therefore , to object such things as these , doth it argue a spirit favouring of such a holy humility , as becomes those who affect the society of Saints ? And when the whole church gives approbation in this kind , it is both to the church and the member admitted , a comfort , and withall , a discharge of their duty in a provident care for preventing inconveniences and scandals ; seeing it is easier for a guest to be kept out , then to be cast out . Thus much of your Question in generall ; which because I have met with it in the severall branches , I shall need to say the lesse to those Queries which you derive from it . And in truth they are rather captions then Queries ; and the first is answered in my former stating of the Question . For the second , to know those well , that are to be admitted , Abundans ca●tela non nocet : In things weighty , we cannot be too wary ; nor do we so much look at circumstances in conversion , as the substance . The third , for the consent of the Congregation , it is answered before : So also the fourth , about the Covenant . The fifth , for the power of the keys , wee tie it not to womens girdles . The sixth , and last , I answer , that those Churches , which are for matter and form , true Churches , and are governed according to Christs Word , do set up Christ as King upon his Throne . And for such as are otherwise , let them consider , whether they do as they ought , set up Christ as King upon his Throne . You proceed , I have ( say you ) specified the things without any spirit of bitternesse . In deed , this your first book ( as we finde by tracing your steps in other Tracts ) is a summary collection of what they have gone before you in , whose thread hath led you all the way through this maze : but when you come ( as in your Postscript ) to minister your own Dosis , and to show your self in your own element , there wee finde the main ingredient to be the very gall of bitternesse , which yet your first book is not altogether free of . Pag. 101. you say , The Apostles , and other Ministers of the Gospell were to receive all such as believed , and were baptized , and that upon the profession of their faith and repentance , without any further testimony of others , unlesse they had been formerly known to be open enemies , and then they were justly to be suspected , till they had given publique evidence by witnesse to the Apostles and Ministers of their true conversion , as concerning Paul , Acts 9. 26 , 27. Now here I observe : 1. A notable contradiction to what you say , pag. 115. As Gods command to all Ministers was , that they should admit all such into the Church , as believed and were baptized , upon their desiring it , without any confession , either private or publique . Here I leave you to reconcile your own contradiction . Vpon their profession , and without any confession . 2. I answer , that in these dayes of professed , and covenanted-for Reformation , there is required the profession or confession of one speciall point of faith ▪ ( which in words ; none dare , but in practice most do deny ) touching Christs Kingly office , formerly suppressed by Antichristian tyrannie , but now breaking forth from under the cloud in its native light , concerning his absolute , sole soveraignty over our consciences and Churches , without dependence upon humane Ordinances , or Nationall Lawes to prescribe such forms of Church-government , as are most serviceable to the politicall ●nd● of severall States ; which point of faith is ( though not alwayes explicitly , yet ) implicitly confessed by all those , which ●ender themselves to be admitted into such Churches , as are of a constitution most agreeable to the law and rule of Christ . And withall , an implicit profession at least of their repentance is included , as having formerly lived under an Antichristian government , and inventions of will-worship , all which is implicitly professed and repented of , by their very entrance into Church-fellowship ; and so much the more is repentance herein needfull , because many , yea most of such Conformists , if not all , have had their hands , lesse or more , either by acting , or assenting , or by silence and connivence in the persecution of those godly Ministers and people , which stood out against that Antichristian usurpation over their consciences , refusing conformity to their Canons . So as in this case , you confesse , that our people ( formerly Conformists , and now , for the greater part , but newly crope out of the shell of their bondage , being brought off from their old ceremoniall service , and this more by humane authority in generall so ordering , then of conscience ) ought not only to approve themselves by the profession of their faith , and repentance , but to have the testimony of others also , as having been formerly known to be either prest and sworn vassals , or voluntiers in the Prelaticall Militia , which what is it else , but a continuall war against the true Church and Kingdome of Jesus Christ ? But you adde ( pag. 102. ) that Commission was delivered to the Apostles and Ministers of the Gospel , as whose place only it was by the Keyes to open and shut the doors of the Church , and so to admit , or refuse , as they found men fitted or qualified , to be made members ; and this you labour to prove by the practice of John Baptist . Now , as for John Baptist ( about whose gathering you have so bestirred your selfbefore , and to as little purpose ) you may observe , that those believers in Christ then to come , according to the Papists Doctrine , were not formed into a Christian Church , or Churches , as after Christs resurrection the believers were . And when you come to visit those Christian Churches once constituted in their Gospel-form by the Apostles , you shall finde , that the power of admitting or rejecting , or casting out of members , was not in the Apostles or Ministers alone , but in the Churches . For this , read 1 Cor. 5. where the whole Church of the Saints in Corinth , to whom Paul wrote , were to cast out the incestuous person ; as also afterward upon his repentance , to re-admit him , 2 Cor. 2. 6 , 7. This one instance is a sufficient president for all Churches . But you alledge that of Cornelius sending to Joppa for Peter , he sent not ( say you ) to the Church of Corinth ; true , and what then ? Ergo , none but the Minister of the Gospel hath power to admit members . It is one thing to preach , and instrumentally to convert souls , which chiefly pertains to those that are called thereunto : but in the case of Church-government , of admitting ▪ or casting out , it is otherwise . And here let Peter himself ( whose words you alledge ) resolve us ; Who , when the Holy Ghost so wonderfully fell on all them that heard the Word , said , Can any man forbid water , that these men should not be baptized , &c. Which words imply , that ifany exceptions could have ben made , it was in those Jewes present , to give forth their allegations , why those believing Gentiles should not be admitted to become one Church with the believing Jewes . So as your observations thereupon fall to the ground ; as that , First , Peter was sent to , and not the Church ; and , secondly , Peter commanded them to be baptized : Again , this example was extraordinary in all the circumstances of it ; and when you have said all , you can conclude nothing . Your instance of the Eunuch , Acts 8. 8. of Lydia , Acts 16. as many other , are meer extravagants . We speak of Churches constituted , not of single converts , here and there one , not yet joynted into a particular Church-body . I passe by your impertinent declamatious against different opinions in the same house . Do you reconcile them ; for Christ himself foretold of them , as wee shall tell you when wee come to your Postscript ; which when I mention here , doth not your minde misgive you ? But of this in due place . And where you say , all that believe , and are baptized , are by Gods command to be admitted , desiring it , without any confession , or Covenant : But what if they do not believe aright ? What if they not only not believe , but deny and disclaime Christs Kingly Prerogative ? And so , what if they stiffly maintain a most damnable and destructive herefie , which overthroweth a main principall and fundamentall of faith ? If such a one , as Dr. Bastwick with all his ●air flourishes of holinesse , should desire to be admitted into Church-fellowship , being known to be an adversary to Christs Kingly government over his Churches , according to the Gospel : might not the Doctors own words satisfie , in case of refusall ( pag 102. ) as having been formerly known for an open enemy and persecutor of the Church , and so justly to be suspected , till publique evidence by witnesse given ? Although it cannot be imagined that the ba●e desiring of admittance into Church-fellowship could stand with the deniall , but necessarily implies a confession of Christs Kingly office in its highest degree . Pag. 116. You tell us , that our gathering of Churches hath no example in Scripture , and as for Christs Disciples , they were all sent to gather in the lost sheep of the house of Israel , they went not to gather in converted amongst converted men , &c. Now wee cannot have a more pregnant and more warrantable example in all Scripture then this , which you here alledge against us . Christs Disciples gathered Christian Churches out of the Church of the Jews ; nor can you deny , but the Jews were a Church , when the Disciples gathered churches out of it . Those Churches in Judea ( Gal. 1. 22. ) were gathered out of the Church of the Jewes ; and that Church of the Jewes generally believed that the Messias , or Christ , was to come . And if they were a Church when many being converted , were gathered out of it , then much more Churches may be gathered out of Nations or Kingdomes of the world , though for their generall profession of Christianity , every such Nation or Kingdome be respectively called a church , though the new Testament knowes no such church , and then not of divine constitution , as that of the Jews was , even when churches Christian were gathered out of it . And brother , prove unto us , that such as you call a Nationall Church , is a church of divine institution ; shew us an example of a Nationall Church in all the new Testament , otherwise you do but weave the Spiders web . But wee ( say you ) gather converted men from among converted men , and so pick out of others folds and flocks the best and fattest sheep . This you do familiarly cast in our dish , and yet it is never the fatter . Now in this wee may justly demand of you , to prove , that those whom you call converted men , from among whom wee gather churches , be indeed so converted as they should be , when as yet they come not up close to the rule of Reformation , Gods Word , as thereby to endeavour the setting up of Christ , without waiting on men , as without whom Gods Word is not a sufficient rule , and as on whom wee must necessarily depend for the form and law of Reformation : And yet wee deny not but many such may be godly , though otherwise they are not as yet throughly convinced of this kingly government of Christ , which we endeavour after ; nay , let me go a little higher ; for as much as this is an undeniable , yea , and prime principle in Divinity , that the Scripture is the only rule of faith , and of worship , and Church-government , and this rule is no Monopoly to one man , but that all and every man hath a power and priviledge to repair to this Law and Testimony , to do all things according to this Word : And seeing wee have all bound our selves by solemn Covenant to reform our selves , and those under our charge , according to the Word of God ; yea , and every one to go before other in this Reformation : tell mee now , brother , were it not a matter worth the while , for our reverend and learned Assembly , seriously to take it into debate , whether the generall tying up of men , to wait necessarily on the Synod for its finall resolution about Church-government , be not an usurpation upon our Christian liberty , and a diminution , at least of the authority and sufficiency of Scripture , and so consequently be not a trenching upon a fundamentall heresie ; as also an inhibition , restraining every man in his place , Ministers , Masters , &c. from setting upon the work of Reformation , and so necessitating a violation of our Covenant , or a dangerous retarding of the work , bringing in a sleepy carelesnesse upon mens spirits , to inquire at Gods Oracle , and so preparing a way for blind obedience ; I leave to the consideration of the wisest . But in the interim , to return to your Converts ; Do you hold all them to be converts , from among whom churches are gathered ? Do you not allow of a difference to be put ? Are there not a number of both ignorant and scandalous , that are not fit to come to the Lords Table ? See the Directory : Or do you take the greatest number in England to be godly , and truly converted ? Or are there not ( trow you ) many Parishes in England , where , perhaps but a few true converts are to be found ? And how few ( in comparison ) truly godly and faithfull Ministers are to be found for every Parish , under who●e Pastorall charge , two or three sheep may safely and comfortably feed among so many Goats , yea , perhaps , Wolves ? Or do you make every parish to be a Church ? You may do well herein to deal plainly with us , whether you would have so many inhabitants as are in every Parish , to be so many communicants . For so it seems you would have it : For ( pag. 117. ) you say , in the Churches of Corinth , Galatia , Colosse , were many that walked disorderly , taught false doctrine and heresies , and made Schismes ; yet the Apostles did not bid the Christians to separate themselves from the communion and assemblies of the Saints , and from the Ordinances , for these mens causes , &c. But you may know , those churches , though in part accidentally corrupt , yet were essentially , and in their originall constitution pure and holy churches ; and so were never your Parochiall churches , they never had a right divine constitution , but meerly humane and politicall . And therefore all your argumentation a dispari , falls to ground , and beats it self into a meer spume . But ( pag. 118. ) you plead , such Ministers and Churches to be true , where the truth of Christ is preached , received and professed . If you mean the whole truth of Christ , it is well . But do not you know , that there are three speciall visible marks of a true visible Church , The Gospel purely preached , the Sacraments duly administred , and Discipline rightly practised ? all which marks together , the Church of England ( for ought I know ) is yet to seek . For ( to speak nothing here of the materialls of a true particular visible Church : as visible Saints ; nor of the form of it , so many members united into one Church-body and fellowship , according to the Gospel , which you can handly shew us in any of your Parochiall Congregations ) I will only ask you , What particular visible Church you are a member of ( you may choose what Parish you please in England ) : Next , I ask you , What Discipline you have in that your church ; and whether a man complaining of you to your Congregation , or to your Minister , for wrongs done by you , and for your scandalous walking , he shall find so much Discipline there as to convent you before them , and justly charging you for walking scandalously , to the great offence and shame of the very name of Christian Religion , you shall thereupon be brought under Ecclesiasticall censure , so as to have the scandall removed , and the offence satisfied ? Good now tell me , what church either Parochiall , or Classicall , I should go unto ? For , suppose I have a complaint against you , for which I demand satisfaction , at the least , so as by the means of your church-censure you may be brought to a contrite acknowledgement of the wrong you have done mee . But if you cannot shew me such a church in any of your Parishes , b●… is it that you affirm * Christ to be set up as King in his Throne in mens hearts , swayed and guided by the Scepter of his Word and Spirit in your Parochiall Congregations : when as you cannot shew us ( I say ) in any one of those Congregations * the Name and Power of our Lord Jesus Christ to be so set up , as authoritatively and judicially to deliver over to Satan , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or otherwise condignly to censure such a one , as whose brother complains of to that Congregation , for unsufferable wrongs , and most base and barbarous usage , unbeseeming a naturall Heathen , much lesse a professed Christian ? And here I challenge our Brother for taking Christs Name in vain , when in stead of finding Christ set upon his Throne in their congregations , wee finde there no more but an Image , such as Michal had made up in stead of King David ; or as those , that in mockery , made of Christ a Pageant-king , stripping him , and putting on him a scarlet robe , and on his head a crown of thornes , and in his hand a reed , saluting him with , Hail king of the Jewes , with which title over his head they crucified him . And therefore those passages which ( page 118 , 119. ) he quotes of his Brother ( though not named ) will stand good against their opposers ▪ The summe of which is this : That all that depend upon men for Church-government , and not upon Christ and his Word alone , doe deny Christs Kingly government over Consciences and Churches : that all that receive not Christs Kingly office in the full extent of it , but after manifestation , doe reject it , are at the best converted but in part , and so in a worse condition , then those who though they believed , yet they had not so much as heard there was a Holy Ghost , but hearing , they received him : that such as refuse to be in Covenant with Christ , or to make profession or confession thereof before men , want their evidence of their being Gods people , and so quantum in se , as much as in them lyeth , cut off their children from having interest in Baptisme , the externall seale of the Covenant . And therefore seeing such things are objected , how doth it concerne both Ministers and people to looke to their evidences ? To omit his tedious tautologies all along ( being the bombast of the booke ) to pag. 124. there he saith , When the Ministers of England teach this doctrine in their preachings and writings , how can they be truly said to deny , disclaime , and preach against Christs Kingly government over mens consciences and Churches ? It were well if they did truly indeed preach it , which few or none of them doe . Or if they doe truly preach it , why doe they not practise it , and perswade the people to depend upon Christ for it , and not upon men ? But ( pag. 126. ) the Ministers of England set up a Presbytery after Gods Word . This you can never yet prove unto us , untill wee may see it . But the Independents themselves are Presbyterians ( say you ) and labour ●o set up a Presbytery of their own . Thus here , and all along you carry it with a torrent of words , and that is all . Wee set up that Presbytery , which wee finde in Gods Word , and none other . Then ( pag. 127. ) you fall againe upon the strictnesse used in admission of members , which ( say you ) the Apostles used not . But wee know , that all those who were admitted by them , did first make confession of their faith and repentance , as Mat. 3. 6. Acts. 2. 37. Act. 19 18 , 19. Act. 8. 37. And the Apostles feared to receiv●Paul , as their fellow-Apostle , untill they had examined the truth thereof . And ( pag. 130. ) you charge us with making schismes , &c. Surely we are commanded to separate our selves from all corruptions of the world , and humane inventions ; as 2 Cor. 6. 16. Acts 2. 40. and this , when a Christian Church began to be gathered out of that of the Jewes . Pag. 138. you inveigh against new truths , and new lights , as you every where nauseously call them : and say , Where was it ever heard of , either in the Christian or Pagan world , that it was ever permitted to any Minister or Preacher , to have all the Pulpits in any Nation to preach a diverse doctrine to that whi●h is set up by Authoritie , and such as tends to make a faction and division amongst the people ? I doe most assuredly beleeve , that there cannot the like precedent be produced . So you . No ? What say you of that precedent of the Apostles , who in the Temple daily preached a diversed doctrine , to that of the Pharisees ? So of John Baptist . So of Christ . And this in Judea , which was a Parallel at least to a Nationall Christian Church , onely that was originally founded upon divine institution , but this not so . And for the Pagan World , what innumerable precedents are there , of preaching the Gospel , and constituting of Churches , even throughout the Pagan world ? And all this divers to that which was set up by mans Authoritie , whether Jewish , or Paganish . And as our Brother here , so did the High Priests in their Counsells charge the Apostles , saying , * Yee have filled Jerusalem with your doctrine . A new Doctrine , a new Truth , a new Light . So Act. 24. 5. Tertullus , with his Rhetoricke , being feed by the High Priest and the Elders , makes a declamation against Paul , saying , Wee have found this m●m●… pestilent fellow , and a mover of sedition among all the Jewes throughout the world , and a ringleader of the sect of the Nazarens . And this word Nazarens , signifies the sect of Saparatists , of whom the Apostle is there maliciously marked , as the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ▪ the ring-leader . The like out-cry we have , Act. 21. 28. Men of Israel , helpe : This is the man , that teacheth all men every where against the people , and the Law , and this place , &c. Nor want wee a Pagan precedent , Act. 19. 26 where Diana's silver-shrine-maker , what a dust he raiseth in the whole Citie , saying ; Yee see and heare , that not alone at Ephesus , but almost throughout all Asia , this Paul hath perswaded and turned away much people , saying , that they be no Gods which be made with hands . Thus you see Paul , and the other Apostles , and Evangelists , found Pulpits every where , both among the Jewes and Gentiles , though they preached a divers doctrine , to that set up by Authoritie . And must Christ have no other doctrine or Church-government in the world , then that which is set up by the worlds authoritie ? Surely , this is a new light indeed , if a light at all ; a new doctrine , diverse to that which Christ hath set up by his divine authoritie . But this doctrine ( say you ) tends to make a faction and division among the people . And did Pauls , and the Apostles doctrine escape the scourge of this whip ? Note all the places forecited , with many more throughout the New Testament , and all ages , where the Gospel in its purity and power is preached . But one thing more I must not passe , without a note . How doth our Brother make good his exclamation : Was it ever beard of either in the Christian or Pagan world , that it was ever permitted to Preachers , to have all the Pulpits in a Nation to preach a divers doctrine , & c ? And is it so indeed ? Have we all the Pulpits in the Kingdome ? I hope your Brother T. E. by his pen and preaching , and you by your pen , will take an order for that , that wee shall not have all the Pulpits , no nor any at all with your good will Witnesse that late mis-●ule at your towne of Colchester , upon your Books , and T. E. his preaching . And therefore this may be placed among your Grolleries . And for the Jewish Synagogues tolerated among the Heathen , if we may not have the Pulpits , good now envie us not our Synagogues . Be not worse to us , then the heathen were , and are , as you give us sundry examples , pag. ibid. 138. Page 140 you call the people of the Presbyterian Independent Congregation , a company of wild geese . But wee are not yet come to your Postscript ; Where Pag. 14. you call them silly goslings following the old goose . Yet here you acknowledge that the Elders have oftentimes great abilities of wit , and scholarship , learning and eloquence : which in your Postscript you universally strip them of , except onely two for breed . The rest of your Booke to the end , being all along overgrowne with nettles , stinging upon every touch , and the sharper still , the neerer it drawes to the Postscript , ( as , Worse then * Diotrephes , or the Pope ▪ * most diabolicall Tyranny , Lording it over Gods Clergies , * Fellows of Gotham Colledge , not knowing their Prim●r in Politicks , nor their Catechisme in Divinitie , and the like ) we gladly passe ove● untouched , as being all prickles , and no pith . Onely one sharper then all the rest , I may not be unaware of , which you call , the weapon of the left hand , namely , the sword , which you would have the Magistrate to take up to suppresse our Brethren the Independents ( as you style them ) calling that man a Ninny , and a man unworthy to sit in Counsell in any State , that should say with Gamaliel , Refraine from these men , for if their worke , or Counsell be of God , yee cannot overthrow it , lest yee be found fighters against God ; and so let them goe on to doe mischiefe . For herein ( say you ) Gamaliel spake neither as a wise man , nor as a Christian . Thus our Brother drawing neere the end of this his Booke , hath drawne it so low neere the bottome , that the very lees of it begin to run atilt , and that remaines , is reserved to be powred forth in the Postscript . The Postscript . THis whole Postscript is a very C●nto & farrago , or hodge-podge of invectives , sarcasmes , scurrilous scoffs , incendiary incentives to stirre up the State , and all sorts of people , to root out , and cut off all those that are of the Independent way , as they call it . I shall onely note some of his passages all along , to prevent ( if it may be ) the nauseousnesse of the Reader by brevitie . And first in his Defence against calumnies , being in way of a Preface to his Postscript . Page 2. They affirmed ( saith he ) that I was the greatest Incendiary in the Kingdome , and that they would prove it ; and page 4. they calumniate me as the greatest incendiary of the Kingdome , which they accused me of before they had seene my Booke ; and I have been freed from that reproach by both Houses of Parliament , who adjudged all my sufferings unjust . Answ. But now they may bring your Booke for a proofe and witnesse , whether you be not one of the greatest Incendiaries in the Land . And for this I shall quote but two places , as two witnesses for confirmation hereof . The first is in your Preface , pag. 28. They ( alwayes meaning the Independents ) have the sword now in their hand , and they thinke their party strong enough to encounter any adverse and opposing party , and they professe they care not how soone they come to cutting of throats , and speake of nothing but the slanghtering and butchering of the Presbyterians . And therefore there is just cause given us to thinke we may expect better quarter from the very enemies , then from the Independents . The second witnesse is ( Postscript pag. 45. ) That they were all resolved to have the liberty of their Consciences , or else they would make use of their swords , which they have already in their hands . Now these two witnesses of your owne , want but a Judge , judicially to pronounce sentence , whether these words be not of an incendiary nature , and that in a high degree . For who so blind , as doth not cleerly see these fiery flashes and flames to fly in the face of that Army , which God hath honoured with many crownes of admirable victories , both at Yorke , at Nasby , and at Lamport , with the recovery of Leicester , Bridgewater , Bath , &c. so as God hath made this despised Army the Preservative of Citie and Countrey , the * Repairer of the breach , the restorer of the paths to dwell in . But doe they professe the butchery of the Presbyterians ? Produce them ; bring your witnesses . These words are not to be borne . But I leave the judgement thereof to the wisdome and justice of the Parliament , whose former freeing of you , extends not to cleare your words from being incendiary . And further to discover your spirit against those Worthies in the Army , you goe about to eclipse the glory of that famous victory at Marston m●ore . For , speaking contemptuously of it , you say , Some of the Independents stood to it in the battle of Yorke , when other of them run away ; for they ran as well as others ; and if they be not lyers , all the other Independents had run away too , and left the field , if they had known what had happened in the other parts of the Army . So you , with many other words of elevation , and slighting that party , by whose noble prowesse , and undaunted courage , God was pleased to give the victory , and even then when a great body of the Army deserted the field . And whereas you say , they saw not the flight , else they would have fled too for company , if ( say you ) they be not lyers ; or if you say true . But I can produce those that were actors in that battle , and are no Independents , that affirme , there was no running away at all , of those whose valour you so vilifie ; yea , though they did perceive how the matter went with some , as when a whole body flies , a thing with no great difficulty to be discerned . The rest of your vilifications so much exaggerated upon these men , are so nauseous , as every ingenuous Reader will loath them . And notorious is that you say , as by experience , I know not any Independent in England ( two onely excepted ) that doe not as maliciously and impla●ably hate the Presbyterians , as the mortallest enemies they have in the world . Now surely were all the Presbyterians in England of your spirit , though the Independents would not maliciously hate you , as Presbyterians , yet cause you would give them sufficient to beware of you , as of their mortallest enemies in the world . And you boldly conclude , saying ; It is a meere faction , and the most Pharisaicall , proud , envious , and malicious sect , that ever sprung up ; doing all out of an arrogant faction ; as cunning as Gypsies , &c. Now the Lord rebuke the rayling Rabshakees . Pag. 4. He commends the Kings Cavaliers for brave Gentlemen ; and he found more favour ( which he doth ever acknowledge for a singular courtesie ) then ever he found from Protestant Gaolers . Was it that you discovered unto them some of that bitternesse of spirit against the Independents , or some courtly compliance with Papists , preferring them before Independents or Protestants , that made those Popish Cavaliers so much to applaud you ? But doe the Independents accuse your Booke , as worthy to be burnt by the common hangman , and that you are crased in your braine ? Surely , there is so much fire in the bowels of your booke , ( as in the Trojan horse ) that a wonder it is , it hath not all this while set it selfe on fire , & with it selfe ( like that tongue in James 3. ) the whole frame of nature . And for your braine , you may doe well to use your physicall inspection . Page 7. Neither have I ( say you ) forgot , that I was a sufferer , or am now a persecutor of the Saints , as they calumniate mee . It were well if you would forget & forgoe to be a persecutor of the Saints , and that upon your repentance God would forgive you , as those Saints are ready to doe . There is no greater persecution , then that of the tongue and pen , sharper then swords and speares . No sorer persecution then Esaus scoffs , and the Jewes tongue-smitings . But most transcendent from a brother , a companion in tribulations , a familiar friend . Et tu Brute ? And yet all your scoffs and hard speeches , and bitter reproachings of those , whom you must needs confesse to be Saints , will not amount to the least Item of persecution . That were pitie . What thinke you of the like speech the late Prelate of Canterbury used in his * Booke to the King ? God forbid ( saith he ) that I should perswade persecution in any kinde , or practise it in the least . Did this protestation ( trow you ) cleare him from being a notorious , yea , unparalleld Persecutor ? Witnesse both your eares and mine . But you doe but oppose the Saints heresies and novelties in Religion . But must that needs be heresie , which you account heresie ? Or that noveltie , which appeares so to those that measure things rather by custome , then truth ? And doe you not no lesse oppose , vilifie , disgrace , jeare , and scoffe at their persons ? Doe you not call them * Beasts ? * Grolls ? Puffoists ? Wild geese ? Old geese ? a company of Jugglers ? Sticklers against Parliament and Presbytery ? a generation of cunning and crafty jugglers ? cunning deceivers ? and fighters against God ? violaters of all the lawes of God and Nature ? the most dangerous sect that ever yet the world produced ? a company of ratts among joyn'd stooles ? Despisers of Magistracy ? a generation of men , not worthy to give guts to a Beare ? Moone-calves ? All the Independents put together , have not so much learning as any one of a thousand other Ministers ? A Wheele-barrow ( such as they trundle White-wine-vinegar on ) fitter for them then a Coach ? Stirring up all along Magistrates and People to cut them off ? making them odious to the Scots ? speaking nothing but daggers , and daring ? and what not ? Now is all this no opposing of the Persons of those you call Independents ? To conclude all : You tell us a story of some that fight against their Christian brethren ; and to that end in the frontispices of their Books set downe Christs words , Mat. 10. 34 , 35 , 36. Thinke not that I am come to send peace on the earth ; I came not to send peace , but a sword , &c. Well : what of this ? Out of which words , misunderstood ( say you ) they would perswade the people , and make them believe , that they have good warrant and ground to fight against their Christian brethren , for the maintenance of their owne Whimsies . But Brother , who is this you speake of ? Who hath done thus ? They ? What they ? You put it in the plurall , In their frontispices . You know , Dolosus v●rsatur in universalibus . But is it in any more then one onely frontispice ? And have more then one done it ? And what one ? You describe him ( pag. 44. ) as not knowing his name , but one who is no Novice , Younker , and fresh-water Souldier , but a grave man with a great white basket-hilted beard . Why , Brother , what needed all these periphrases and circumlocutions ? You might much more honestly , ingenuously , and candidly have said , My brother Burton , then thus slily and disgracefully to take him by the beard , or Serpent-like , to come behind him , and bite him by the heele . But this is not all . How comes it , that you fasten upon your Brother such a false glosse , as that he should perswade the people , and make them believe , that from Christs words , they have good warrant and ground to fight against their Christian brethren ? Brother , I must needs here challenge you of extreame violation , not onely of brotherly charitie , but even of the Lawes of common humanitie . Doe you ( out of no other ground but meere malice , as all the world must needs judge ) hatch a Cockatrice-egge , a senselesse , whimsie in your own braine , and then lay your dead childe by mee , and take my living childe from mee , as you have done , in framing your own false sense , and putting it for mine , and taking my true sense , and making it your owne ? Brother , What 's become , I say not of your brotherhood , but of your manhood ? Or did you thinke to cover your selfe with your owne Cobweb , that the palpable nakedness of your shiftless and shameless affront should not be seene ? Surely , this is enough , not onely to discover the hollow of your heart , but the shallow of your braine , and to bring in the verdict of the whole Universe , that you are a man , not onely whose heart is divided , but whose head is , &c. salve it as you can . Now the Lord Jesus Christ reprove you for this , and give you repentance for this your more then unnaturall dealing , that I may not say diabolicall , certainly not Christian , even your best friends being Judges . And for the grollery and dotage you put upon your brother , ( ibid. and pag. 45. ) as abusing the Scripture , when your self most grossely abuse both it and him ; assure your self , your brother is not yet come to that dotage , but for all your vauntings on your part , and vilifying of his , he dare , through the help of Christ , deale with Dr. Bastwick hand to hand , as neither admiring your learning , nor envying your Roman buff , wherein your chief strength most lyeth , except in your scoffing , scurrilous , malicious bitter biting ; yea , bloody language , in which faculty , as facile princeps , you do so tripudiate and glory . But in your last Book , which you style ( but how justly ) A just Defence , &c. you would seem to teach us another rule to walk by , which it seems you had not then learned , when you writ your Postscript : We ought not ( say you ) per latus unius totam gentem perstringere ▪ you tel the Liev. Colonel , that he should not have condemned the whole Councel for a few , but should have singled them out , and by name have aspersed them ▪ And why did not you then rather call me by my name , as your brother Burton ( as our brother Prynne hath done ) then to hale me out by my great white basket-hilted beard , as some hideous Monster , or ridiculous spectacle to the world ? And whereas ( ibid. ) you adde , that you have written nothing in your books against the Independents , wherein you can be convinced of a lie : For ( say you ) I write nothing in my books against the Independents , but what upon my own knowledge I can affirm to be true , yea , depose it too . Now to go no further then this one instance of your dealing with mee ( aliâs your brother ) in fathering upon mee such a damnable and diabolicall glosse , being the spurious brat of your own brain ; What say you ? Do you know it of your own knowledge to be so , that because I set that Scripture in the front of my book , therefore my meaning was , hereby to perswade the people , and make them believe , that they have good warrant and ground to fight against their Christian brethren for the maintenance of their own Whimsies ? They be your own words , and you may take the whimsies in to boot . Now , did I ever so perswade the people , or make them believe so ? Nay , I will put it to your own conscience ( as hoping you have so much left ) whether in your conscience you can so much as once imagine , that your brother could ever have the least thought that way , or the least word tending thereunto ; wherein I challenge that , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the accuser of the brethren himself , whose Scholar I wish not you to be . As for that other passage of your said book ( pag. 39. ) to let passe many other ; as touching your Independent-Pastor , it is as false as slie , do you and your reverend brother try it when you will . An Appendix . WHerein is touched the main point of difference between the two Parties , Classicall or Nationall , and Congregationall : Our brother , Mr. William Pryn , whose latter books ( Truth triumphing , &c. and A fresh Discovery , &c. ) I have meerly ( God is my record ) out of tendernesse to the present state of things , forborn to answer , hath sundry times in those books objected principally those words in my Vindication , concerning Christs kingly office over the Churches and consciences of his people : as in Truth triumphing , pag. 112 , 113. and in his Fresh Discovery , pag. 4. in these words , Mr. Henry Burton , in his Vindication of Churches , commonly called Independent , &c. The Church is a spirituall kingdome , whose only King is Christ , and not man ; it is a spirituall Republique , whose only Law-giver is Christ , and not man : A spirituall house , whose only builder and governour is Christ : A spirituall Corporation , whose only head is Christ , and not man . No man , or power on earth , hath a kingly power over this kingdome ; no earthly Law-giver may give lawes for the government of this Republique ; no man can , or ought , to undertake the government of this communion of Saints ; no humane Power or Law may intermeddle to prescribe rules for the government or form of this spirituall House , NOT COVNCELS , NOT SENATES . This is Christs royall Prerogative , which is uncommunicable to ANY , TO ALL THE POWERS ON EARTH . He addes my words , pag. 60 , 61. Wee challenge you to shew us any Parliament , Councel , Synod , ever since the Apostles , that could , or can say thus , It seemed good to the Holy Ghost and us , so to determine controversies of Religion , to make and impose Canons to bind all men , &c. shew this to us at this time , and wee will obey . But if you cannot , as you never can , never let any man presse upon us that Scripture , that Synod , ( Acts 15. ) which hath no parallel in the whole world ; and so is no precedent or pattern for any Councels , Synods , Parliaments . Thus our brother sees down the words , here and there with capitalls , as if so many capitall crimes . But the worst of all is , that he ranks them under the head of his first Section , containing divers seditious , scandalous , libellous passages against the Authority and Jurisdiction of Parliaments , Synods , and temporall Magistrates in generall , in Ecclesiasticall affaires , in the late writings of severall Independent New-lights , and Firebrands ; so runs the Title of the Section , under which hee marshals those my words , as if Christ could not be sole King , Lord , and Law-giver over his own spirituall Kingdome in the soules and assemblies of his Saints , but this doctrine must needs be seditious , scandalous , and the writers thereof libellous , against civill authority , yea , firebrands , and what not ? How more equall was the Heathen Emperor Domitian , though the Author of the second Persecution , who though he laboured utterly to extirpate and extinguish all the naturall kindred of Christ , because hee heard that Christ was a King , fearing thereby the overthrow of his Empire ; yet understanding afterward , by two of Christs neerest kinsmen brought before him , being but poor men , and who got their living by hard labour in husbandrie , how that Christ was a King indeed , but his Kingdome was not of this world , but heavenly : the Emperor hereupon , ( as the Story saith ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ceased the Persecution against the Church , by calling in his Imperiall Decree . I wish our brother would more seriously consider , not only of this famous example of an Heathen Emperour , but also upon what sound reason it is grounded : as namely , upon such a distinct specificall difference between these two Kingdomes , the celestiall and the terrestriall , as that in no sort they may be confounded , or compounded into one terrene kingdome , unlesse you will set up a Papall power , an Harmophrodite-government , with Ecce duo gladii hîc , Behold here two swords , which the Pope caused to be carryed before him in solemn procession the two first dayes of his new erected Jubilee . And for my challenge alledged by him , it stands good still , till hee can prove those words , in the end of his Truth triumphing , true , where your words are , we cannot but in Christian charity expect and believe , that all the Assembly and Parliament resolve on , may have inscribed on its front , IT SEEMED GOOD TO THE HOLY GHOST AND VS . And then again , you must prove your reason good , whereupon you inferre this conclusion ; namely , because there be in the Parliament and Assembly , at least some true Nathaniels and Stephens , filled with the Holy Ghost , and so many armies of prayers in the Spirit daily sent up to heaven , to bring down that Spirit of truth upon them . But can a few , at least some Nathaniels , among so many , carry the matters by vote , if they be many that contra-vote ? You know things go sometimes in Councels , rather by number then weight , rather by tale , then truth . I doubt , whether if the true Nathaniels and zealous Stephens should bear the sway , it would not well please , at least our brother Bastwicks palate , who altogether condemneth Gamaliel and his counsell , whereby hee perswaded and swayed the whole Synedrion to refrain from Peter and John , for peaching Christ , saving only that they escaped not a scourging . For further answer to my dear brother , I shall forbeare till a fitter season . In the mean time , I shall conclude with the words of my brother Bastwick , which hee delivers as the confession of the faith of the Church of England , concerning Christs kingly office ; and so consequently of his own faith . That Jesus Christ is the only and sole King , and Governour of the whole universe , to whom all power in heaven and earth is given , Matth. 28. but more especially of his Church , who by God himselfe was set King over his holy mountain , Psal. 2. 6. And that hee is King of righteousnesse , Hebr. 7. The King eternall , Isai. 9. The King of kings , and Lord of lords , Apoc. 17. and that he doth by his mighty power and wisdome , uphold and govern all things , but with a more peculiar care , and a more speciall manner preserve and defend his Church , 1 Tim. 4. 10. as that which hee hath purchased with his precious blood , and by his power redeemed out of the captivity and slavery of Satan ; and that he is the head of his Church , which is the body , who infuseth life into it ; righteousnesse , peace , joy , happinesse , and all the graces of wisdome and knowledge of God with certainty and assurance of his love ; and that his Kingdome and Empire is a spirituall and heavenly Kingdome , no terrene and fading Monarchy , Joh. 18. 38. Luke 1. 33. and is upheld and governed ONLY by the Scepter of his Spirit and Word , and not by the authority , vertue or wisdome of any humane power . Thus Dr. Bastwick , and that after all his bitter reproaches cast upon his Independents , who hang all that which he calls Independency upon this sole hinge ; namely , That Christs Kingdome and Empire , is a spirituall and heavenly Kingdome , no terrene and fading Monarchy ; and is upheld and governed ONLY by the Scepter of his Spirit and Word , and not by the authority , vertue or wisdome of any humane power . Now if Dr. Bastwick will hold to his words and writing , he must needs confesse , that Christ is no titular or Pageant Prince ( as before ) but reall and indeed : And therefore his Kingdome is not to be governed according to the various and variable laws and customes of earthly Kingdomes , Common-wealths , Countries ; but by the Only Scepter of his Spirit and Word ; Otherwise the spirituall Kingdome and the temporall must be confounded together , and become one kingdome , and then must either the spirituall become terrene and transitory , or else the temporall become eternall , and so make up one Babylan , Roma aetern● , confusion and blasphemy . And for a close , to satisfie my brother Prynnes Question , What I mean by so much asserting Christs Kingly office , as sole Head , Governour , Law-giver of his Churches , I mean , hee is the sole immediate King . And the proofs are from solid Scripture , the sole rule of faith : As Isai. 8. 20. and 29. 13. Hos. 5. 11. Matth. 15. 6 , 7 , 8 , 9. Mar. 7. 7. And our brother confesseth these Scriptures but in part , by joyning thereto the laws and customes of Kingdoms and Common-weals , as a partiall rule , if not rather paramount to the sacred , Canon ; as Rome acknowledgeth the Scripture to be the rule of faith , but partiall , joyning thereto her own traditions ; and so ● thereby , as the Pharisees of old , make the Word of God of no effect , through humane Traditions , Lawes , Decrees , Customes , Manners of men , Prince and People , Protestants and Papists , as well under Queen Mary and her Parliament , as under Queen Elizabeth and hers ; and so Regis ad exemplum : as the Prince and Pope , or State is affected , well or ill , Christs Kingdome , must Chameleon-like , change both complexion and constitution . And if this satisfie not my brother , let him be pleased to reade over my Vindication once again , wherein he may cleerly see , how the Scripture all along sets up Christ as the only Governour and Law-giver of his Church , excluding all humane Wisdome and Power , from intermeddling in the regulating of his Kingdome , by mans Lesbian Rule . FINIS . Notes, typically marginal, from the original text Notes for div A78034e-390 2 Sam. 20. 9 , 10. * See the Postscript , pag. 44. Prov. 20. 29. & 16. 31. * Jude 5. Rev. 12. 1. Pag. 16. Pag. 18. Cicer. Orat. pro L. Murena . Act. 24. 25 , 26 Joh. 18. 28. Mat. 10. 17 , 18 Pag. 8. 1 Cor. 14. 33 ▪ Platina : in vita Bonifacii 3. * 1. Cor. 12. Page 98. To the second Question . Page 14. Psal. 18. Acts 3. 22 ▪ Acts 2. * Esa. 56. 3. Turpius ejicitur , quàm non admittitur bospes . Page 100 1 Cor. 1. 2. Page 105. Acts 10. Page 115. Homily , second Sermon for Whitsunday . Page 118. * 1 Cor. 5. 4. 1 Sam. 19. Acts 19. 2. * Act. 5. 28. Ibid. * Page 139. * Page 144. * Page 149. Page 149. * Isa. 58. 2. Postsc . Page 68. Ibid. pag. 68. Ibid. Ibid. Psal. 57. 4. Jer. 18. 18. Gal. 4. * Relation of a Conference . Epist. Dedic. Ibid. Defence , pag 4. * Postsc . 41. * Postsc . 12. 32. 34. 36. 38. Page 54. Ibid. 58. Defence p. 30 Postsc . 61. Pag. 66. 69. Pag. 43 , 44 , 45. Page 21. Page ibid. Postscript , pag. 43 , 44. Rev. 12. 10. Eusebius Eccles. Hist. Bon face 8. Acts 15. * D. B. In his Independency not Gods Ordinance , p. 149. Acts 5. 38 , 39 , 40 , 31. 
A30650	----	A vindicaton of churches, commonly called Independent, or, A briefe answer to two books the one, intituled, Twelve considerable serious questions, touching church-government, the other, Independency examined, unmasked, refuted, &c. : both lately published by William Prinne ... / Henry Burton ... Burton, Henry, 1578-1648. This text is an enriched version of the TCP digital transcription A30650 of text R20892 in the English Short Title Catalog (Wing B6176). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 185 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30650 Wing B6176 ESTC R20892 12047280 ocm 12047280 53107 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30650) Transcribed from: (Early English Books Online ; image set 53107) Images scanned from microfilm: (Early English books, 1641-1700 ; 861:31) A vindicaton of churches, commonly called Independent, or, A briefe answer to two books the one, intituled, Twelve considerable serious questions, touching church-government, the other, Independency examined, unmasked, refuted, &c. : both lately published by William Prinne ... / Henry Burton ... Burton, Henry, 1578-1648. This text is an enriched version of the TCP digital transcription A30650 of text R20892 in the English Short Title Catalog (Wing B6176). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread [4], 72 p. Printed for Henry Overton ..., London : 1644. Reproduction of original in Union Theological Seminary Library, New York. eng Prynne, William, 1600-1669. -- Twelve considerable serious questions touching church government. Prynne, William, 1600-1669. -- Independency examined. Church polity. A30650 R20892 (Wing B6176). civilwar no A vindication of churches, commonly called Independent: or, A briefe ansvver to two books; the one, intituled, Twelve considerable serious q Burton, Henry 1644 35356 286 50 0 0 0 0 95 D The rate of 95 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Judith Siefring Sampled and proofread 2004-07 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A VINDICATION OF CHURCHES , COMMONLY CALLED INDEPENDENT : OR A BRIEFE ANSVVER to two Books ; the one , intituled , Twelve considerable serious Questions , touching CHURCH-GOVERNMENT : The other , INDEPENDENCY examined , unmasked , refuted , &c. Both lately published by WILLIAM PRINNE , of LINCOLNES-Inne , Esquire . By HENRY BURTON , a Brother of his , and late Companion in Tribulation . MAT. 10. 34 , 35 , 36. Think not that I am come to send peace on earth ; I came not to send peace , but a sword . For I am come to set a man at variance against his father , and the daughter against her mother , and the daughter in law against her mother in law : And a mans foes shall be they of his owne houshold . If any man will come after me , let him deny himselfe , and take up his crosse daily , and follow me . Luk. 9. 23. The second Edition . Entred and printed according to Order . LONDON ; Printed for Henry Overton , in Popes-head Alley . 1644. To Mr. WILLIAM PRINNE , &c. MY deare Brother , and late companion in tribulation , you propound your twelve Questions to all sober minded Christians , cordially affecting a speedy setled Reformation , and brotherly Christian union in all the Churches , ( as you write in Front ) and myselfe being one of these , ( and no other you shall find me ) doe with the right hand take your Propositions as made to me among the rest ▪ craving your leave to returne you a brotherly Answer . And brotherly in nothing more , then by a candid and Christian dealing with you all along , and that also in a matter of such high moment , as concernes the kingdome and glory of Jesus Christ . The zeale whereof is that alone , which puts me upon this task ; it being otherwise far beyond my thoughts , that you and I , having been fellow-sufferers , and spectacles to the world , upon that tragicall stage of Antichristian tyranny , should ever come upon the Theatre as Antagonists , one against the other , about the Kingdome of Jesus Christ . But surely as an Antagonist against you I come not , but in the bowells of a brother . And had not the Book had your name in the Front , my stomack had not stooped so low , as to take it up or downe . But because most men are apt to take all upon trust , where they find Mr. Prinnes name engaged : and the Cause being so precious , as it hath by right taken up my whole heart , to become an Advocate to plead the excellency of it : I could not , though the meanest of all , but for the love of Christ constraining me , and by his grace assisting , undertake this taske . Otherwise unwilling in hoc ulcere esse unguis , as the Roman Orator said in another case . And this Answer was brought to the birth soone after yours : but it wanted a Midwife , whereof you have plenty . And I have had many interruptions . Nor am I so quick of foot , as you . But I may say , as Ierome once to young Augustin ; Bos lassus fortiùs figit pedem . And so in the spirit of love I come to your Booke . A VINDICATION OF CHURCHES , COMMONLY CALLED INDEPENDENT . YOu are for a speedy accomplishment of a Reformation . And so am I , and so our late Covenant taken , binds every man to begin with himselfe , and those under him , and each to prevent other in the worke . But yet this is sooner said then done . For * shall a Nation be borne at once ? Shall a corrupt , prophane , polluted Land , not yet washed from her old superstitions , not yet wained from the Aegyptian fleshpots , not yet wrought off from the spirit of bondage , become all on a sudden a Reformed Nation ? But yet Optandum est ut fiat , conandum est ut fiat , ( to use Augustins words of the Conversion of the Jewes ) It were to be wished , and should be ind●voured . But as Rome was not built in one day , nor the mystery of iniquitie perfected in one day : so neither can Rome be so easily pulled downe in one day : nor can England become a Mount Sion in one day ; first the old rubbish will require some time to be removed out of your Church-walls , but how much longer time out of mens hearts , where they have been so long , so fast incorporated ? And you know , that the materialls of that typicall Temple , the timber , the stone , were all ●ewed first , and squared , before they came to make up the building . Therefore soft and faire . The People are generally ignorant of a right Reformation . A right Reformation is a setting up of Christs spirituall kingdome , first over the hearts and consciences , and then over the severall Churches . For this , the * Carpenters and Masons must be set a work , godly and able Ministers must be sought out , and sought for of the Lord , to fit the crooked timber , and rugged stones , for the Spirituall Temple . For England is generally ignorant of the mysterie of Christs Kingdome ; the Prelates usurped all , suppressed altogether this Spirituall kingdom ; no Ministers durst so much as mutter a word of it . Who durst say , that mens Consciences are subject to none , but Christ ? That Christ is the only Law-giver of his Church ? That the Churches of Christ ought not to be burthened with any humane ordinances in Gods Worship ? That all humane rites and ceremonies invented by men , and imposed on men in Gods service , are all a * will-worship , condemned by the Apostle ? And the like . And yet wee deny not that every member in a Church is to be subject to the Officers thereof , holding out the Word , for conscience sake , Hebr. 13. 17. Now if the People have not heard of Christ thus a King , no , not to this day in most Congregations of England do heare , or understand any thing of Christs kingly Office over Consciences and Churches , as whereupon a right reformation doth principally depend : how can such a Reformation be speedily set up , when the preaching up of Christs Kingdome is altogether silent , as if Ministers mouths were not yet freed from their old muzzle ? Therefore , I conceive , if the better heed be not taken , there may be more hoste to a Reformation , then good speed : when among so many Congregations , so many thousands in England , very few would be found to have on the Wedding garment . A Reformation therefore , such as God requires , will necessarily require longer time yet , that we may not go blind-fold about it . You tell us , that importunity of some reverend friends hath drawn from you your digested subitane apprehensions of these distracting Controversies . Who those reverend friends are , it matters not . But had I been accounted worthy to be reckoned among those reverend friends , to have been made acquainted with such a purpose , I should have used all importunity ▪ seasoned with strong reasons , to have disswaded you from those subitane apprehensions . And seeing I come to know them , though somewhat too late , in that they cannot be recalled ; admit your self were Aristotle , and your friend Plato , yet I will say , Amicus Aristotles , Amicus Plato , sed magis amica veritas . And therefore I must be plaine with you , otherwise I should neither love you , nor your friend , nor yet the truth it selfe . To be plaine therefore , though I know you to be a very Heluo librorum , of vast & indefatigable reading , and to have a stomack proportionable , of a strong digestion : yet give me leave to tell you , as my loving and beloved friend and brother , that the subject you here deale with , is not of so easie a digestion , as that subitane , or sudden apprehensions thereof may be w●ll said to be digested . Strong meats , you know , taken downe liberally into the stomack , doe require the longer time for a kindly digestion . And a sudden digestion is apt to leave many indigested crud●●ies , ingendring malignant humours in the body . You digest your apprehensions into considerable Questions , ( as you call them ) to be solemnly debated by sober minds : but passing along ( brother ) I find your Questions turned into your owne resolutions , so as in stead of debating them by sober minded men , you forestall them , and tell us , that these Independents , ( as you style them ) are guilty of Arrogancy , Schisme , Contumacy , and liable to such penalties , as are due to these offences , in case they shall not submit to such a publick Church-Government , Rites , Discipline , as a Synod and Parliament shall conceive most consonant to Gods Word , &c. And all along , your Queries are so digested by you , as that they cast up a very ill sent , if not rather a judiciall sentence against those Churches , which not honoris causa you name Independents . But we shall answer to the particulars , as they come in order . Thus much of your Proeme , or Preface . To your first Question . Before I punctually answer this , and so the rest of your Questions , let me premise this , as an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which I must demand of you a due to my Profession : that forasmuch as you are a learned Lawyer , and able to speake much of Lawes , and Customes of Nations , and Churches , and my selfe am a professor of Divinitie , the Rules and Principles whereof , are all of them laid downe in the Scripture , unto which alone all Questions about Faith and Religion are so reducible , and finally determinable , as who so denieth this , denieth the faith , and is not to be disputed with , as a denier of Principles : therefore I require of you , as a Christian brother , to joyne issue with me in this point , that all your Questions may be resolved by cleare Scriptures , and reason , evidently deduced from them ; and this with all brevitie and perspicuitie . Now to your first question , the summe whereof is , Whether every severall Nation , Republick , and Nationall Church , hath not under the Gospell a * liberty and latitude left them to chuse and settle such an orderly forme of Church-government , Discipline , and Ecclesiasticall Rites , as is most suteable to their particular Civill government , lawes , manners , customes , being not repugnant to the word of God . This being ( as I conceive ) a generally received truth among all Protestant Churches . And whether some things in all Church-governments , Discipline , Ceremonies whatsoever , are not , and must not be left to humane prudence , for which there is no direct precept nor pattern in sacred writ ? Which truth is assented to by all parties , Churches , whatsoever , in theory or practice . This is the substance of your first Question . To which I answer : And first to your quotation of the Harmony , I will answer one for all . Sect. 16. August . Confessio 4. Traditiones de ●●riis , &c. We condemne not Traditions of Holy-dayes , of the Lords day , of the Nativity , of Easter , and the rest , for a politick end . Here , you see , they put the observation of the Lords day , among humane Traditions , which I suppose you doe not approve . Again , they allow onely such observations , as God by the Morall Law , and the voyce of Nature it selfe commandeth . And thirdly , That humane rites be not imposed , Ne conscientiae onerentur , That mens consciences bee not burthened . And in a word : To shape Religion in point of Church-government , Discipline , Ceremonies , to every Nation , Republick , Nationall Church , and to Civill Government , Lawes , Manners , Customes , and so to humane Prudence , ( as you say ) what is it but to shape a coat for the Moone ? Whereas the Scripture holds forth unto us , but onely one forme of Church-government , and Discipline , which ought not to be altered according to the diversitie of humane Lawes and Customes in all Kingdomes and Common-weales , as you affirme . And whereas you make a proviso , Alwayes provided , every thing bee consonant , and no way repugnant to the word of God : To what purpose is this , when the very liberty you give of altering Church-government and Discipline as may be sutable to humane Laws and Customes , is it self repugnant , and no way consonant to the word of God ; as we shall shew by and by . This is transformare Ecclesiam in humanam politiam , to transforme the Church into a humane Politie . * Hae imaginationes omnibus aetatibus inde usque ab initio mundi nocuerunt Ecclesiae , & semper nocebunt , These imaginations , or fancies , have in all ages from the beginning of the world hurt the Church , and will alwayes hu●t . Thus the Harmony * Now , brother , whereas you seem to challenge us infallibly to evidence by any Gospel Text , that Christ hath peremptorily prescribed one and the self-same form of Ecclesiasticall government , Discipline , Rites , to all Nations , Churches , in all particulars , from which they may in no case vary , under pain of mortall sin , schisme , or being no true Churches of Christ , with whom good Christians may not safely communicate : First , what evidence from Scripture can you bring , why it should not necessarily be so ? You would seeme to make this a ground why Church-government , Discipline , Rites , should be alterable according to the severall laws and customes of severall Nations : Because ( say you ) Christ enjoyned the preaching of the Gospel to all Nations and People whatsoever , who have their severall established defferent formes of Civill government , Laws , Manners , Rules and Customes , sutable to their respective dispositions , Climes , Republicks . By this reason you might argue , that therefore the Gospel it self may be preached variously , according to the variation of the climate * : and if not so , then ( say I ) neither is the Church-government and Discipline to be varied according to the diversity of Nations , Laws , Customes , Climates . For , brother , the Church-government and Discipline now in the time of the Gospel , is a part of the Gospel , as being the Gospel-government , and Discipline of the Evan 〈…〉 l Churches . And , brother why should you think that Christ now under the Gospel , or New Testament , hath ●e●t a greater liberty to men to alter that form of Church-government and Discipline , which in the New Testament is laid down , then he did in the Old Testament under the Leviticall Law ? What a strict charge did this Law-maker give to Moses ? See ( saith he ) that thou do all things according to the pattern shewed thee in the Mount . He must not vary one pin * . But some will say , When the Tribes of Israel were reduced under a kingly government , as in Davids time , the service of God was in greater state and externall pomp , when the Temple was built , then it was before in the Tabernacle ; whereby it may appear , that there was a liberty left to David to alter the form of worship so , as was sutable to the Regall state . But I answer , Here was no liberty left to man to alter any thing in the worship of God , or in the Church-government . For God was so exact in this , that he would not leave it to David himself , though both a King and a Prophet , and a man after Gods own heart , to set up what worship he pleased in the Temple , but God gave him an exact patterne of all , and that not onely by his Spirit , but in writing , that he might neither adde nor omit in the least tittle , 1 Chron. 28. And you know it was never left to the Kings of Judah , to do the least thing in point of Reformation , but onely to see , that the Priests do all strictly , ( not any thing as seemed good to them , but all ) according to the precise rule of the Law , 2 Chron. 31. Now was the great Law-giver so strict under the old Testament , and is he grown more remisse under the New ? In Ezekiels vision of the Temple , or Church in the time of the Gospel , Ezek. 43. 10 , 11. wee reade of a patterne , form , fashion of everie particular thing of the House of God , which is his Church , exactly set down , and measured by Gods own speciall direction . Or are men more wise and more faithfull now then David was , that Christ should trust every Nation with such a liberty as this , to alter and diversifie Church-government and Discipline , so as might be most agreeable to this or that Kingdoms , Common-weales , Countreys custome , commodity , conveniencie ? And as for your Nationall Church here mentioned , we shall take a just measure of it when we come to your ninth Question . And whereas you quote in the Margine , 1 Cor. 14. 40. & 11. 34. on which you ground your liberty to form your Church-government & Discipline sutably to each particular Civill government : Alas , brother , these very Scriptures our Prelates abused to maintain their unlimited liberty of setting up their rites and ceremonies , as sutable to the Civil government ; which absurdity I have fully refelled in my Reply to Canterburies Relation . Whereas the Apostle there exhorteth , that all things be done decently and in order , according to those rules they had received of him : to which agreeth the other place alledged by you , Other things will I set in order when I come , as Titus 1. 5. He left Titus in Crete , that he might set in order the things that remained ; but all according to the Apostles direction for Church-government , and choice of Officers . And we should have a mad world of it , if civill States in severall Countreys should have liberty to frame Church-government and Discipline , as should most sute with their particular conditions . This liberty is that which both Ecclesiasticall and Civill States usurping , turned the spirituall Kingdom of Christ over Consciences and Churches , into a temporal and secular Kingdom , or rather indeed an Anti-christian Tyranny , or Hierarchy , so as by this means it came to passe , that the second Beast ascending out of the earth , to wit , the Pope , ( Revel. 13. 11. ) commands the inhabitants of the earth to make an image , that is , to set up a forme of Religion and Church-government , sutable to the Image of the first Beast , to wit , the Imperiall State of Rome . And thus came to be erected the Hierarchicall Church-government , in all pomp and points sutable with the Romane Monarchy . So dangerous is that libertie which brings such bondage . According to that , Licentia sumus omnes deteriores : this brings not liberty , but licentiousnesse . Your second Question is : Whether if any Kingdome or Nation shall by a Nationall Councell , Synod and Parliament , upon serious debate , elect such a publick Church-government , Rites , Discipline , as they conceive to be most consonant to Gods Word , to the Laws , Government under which they live , and manners of their people , and then settle them by a generall Law ; all particular Churches , members of that Kingdome and Nation , be not therefore actually obliged in point of * conscience and Christianity , readily to submit thereto , and no wayes to seek an exemption from it , under pain of being guilty of arrogancie . schisme , contumacie , and liable to such penalties as are due to these offences . I answer : That is , Whether the Kingdome and Nation of England , &c. The summe is , you would here make way for a politicall State Church-government , or a mixt Church-government , partly , according to Gods word ; and partly to the Laws and government under which we live ; and partly , to the manners of the people . Humano capiti cervicem jungere equinam . Or , populout placerent , &c. Truly , brother , your very question is hereticall , you must pardon the expression , which otherwise would not come home to the full truth . And your word Elect , imports no lesse . For Elect taken in that sense , as you here apply it , to set up a form of Religion , of Church-government , and Discipline , with Rites and ceremonies sutable to the Laws and customes of a State , and manners of the people : and , AS MEN CONCEIVE , is of the same signification with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifieth a taking up an heresie upon humane election ; or , as you say , As they conceive . For you say not , Such a Church-government , &c. as is most consonant to Gods word : but such as they conceive to be most consonant . So as you hang your Church-government upon mens conceit , or opinion of consonancy with Gods word , and not upon a reall and essentiall consonancy . Just like the Prelate of Canterbury , who in his Relation hangs the credit of the Scripture upon the Author , and the opinion we have ( saith he ) of his sufficiency . Which I have noted in my Reply . But thus you open a wide sluce , to let in an ocean of inundation of all sorts of Religion into all parts of the vvorld , vvhen every Religion shall be measured by the line of mans conception , what men CONCEIVE agreeable to Gods word . Thus might Henry 4. the late French King ( to make his way the easier to the Crown through so many difficulties ) apostatize from the Protestant Religion , and turn to Popery , as conceiving it sutable to the word of God , to comply with the State of France , and the manners of the people , for the establishing of his kingdome ( as he conceived , though he was deceived ) by becoming himself a Popish King . And so Jeroboam with his Counsell might CONCEIVE it agreeable enough to Gods word , to set up his Calves most sutable to the new laws and customes of that State , and to the manners of the people , who are apt enough to embrace idolatry and superstition , as Ephraim willingly walked after the commandment , Hos. 5. 11. And so in the rest . Now that is an heresie which is an error conceived and maintained against the word of God . That the maintaining of such a liberty as you assume here , is so , we have in part shewed already from the Scripture , whence you are not able to bring the least shadow of reason to maintain it . Nay , we need go no further for the disfranchising of this your liberty , but your own words . Your words are asistata , they cannot cohere in any true Theologicall sense . For first , we ought not to assume , or pretend a liberty , as left us of God , when we want our evidence , and are not able to produce our Charter out of the Magna Charta , the Scripture . And this , brother , not you , nor any man can do . Again , nothing is more presumptuous ; then to attempt to mingle heaven & earth together , that is , to mingle Christs Kingdom with the kingdoms of the world , or to these to frame and fashion that , which what is it else , but to set up a Babylonish Church-government . Did the Apostles thus ? Did they frame Christs Kingdom & Church-government to the laws and customes of the Romance Empire ? Or did they vary their orders for Church-government & Discipline , according to the different manners and customes of those Nations , countreys or Provinces where they planted their Churches ? Had they one order for the Church of Corinth , and another for the Churches of Galatia , and a third for the Churches of Asia and the rest ? No : But * so ordain I in all Churches , saith the Apostle . And * concerning the collection for the Saints , as I have given order to the Churches of Galatia , even so do ye . So also for making of Ministers and other Church-officers , Act. 1. & 14. 23. Again , Your Church-government must be conceived to be consonant to Gods Word , yet with this restriction or limitation , that it be also consonant to the Laws and Government under which we live . You speak indeed like a pure Lawyer , & one that will stand for your Profession , were this the way to uphold it . But cannot your Law , and our Gospel cotton together , unlesse the Gospel weare the Laws livery , like to your Serjeants gown , made up of two severall colours ' ; or unlesse Law and Gospel be woven together into a linsey woolsey garment ? But what if your Law present , stand still in force for Church-government , without being repealed ? Must the Gospel be brought again under your Prelaticall Church-government ? Or rather why should not a generall law ( to use your words ) be enacted , to inhibite all formes of Church-government and Discipline , which are not every way consonant to Gods Word , without this addition , And to the Laws and Government under which we live ? For certainely , if the Lawes and Government of the State under which we live , be good and just , there is no need why you should put upon Christs kingly Government in his Church , such hard conditions , as not to be admitted , but so farre as it is consonant to mans Laws . As Tertullian said , when upon the Emperour Tiberius his motion to the Romane Senate , that Christ might be admitted and enrowled among Romes gods , and the Senate refused , because they had made a Law , that none should be chosen for a god , unlesse first propounded by the Senate : Ergo nisi homini placuerit , Deus non erit Deus ; Therefore if it please not man , God shall not be God . So let it be lawfull for me to say ; If it please not man , not the Senate , Christ shall not be King , his kingdome shall have no place in this or that Nation . As if the good Laws of a civill State , and the good Laws of Christs kingdome , could not , ought not to stand together in their distinct forms unmixed ; when certainly a State stands strongest , while most consonant to Gods Word , and to the Church-government and Discipline of Christ , and not when Christs kingdome and Government is made sutable to the Laws and customes of the State . Famous was that Answer of Eleutherius , Bishop of Rome , to Lucius King of Britaine , when this Countrey of Britaine first received the faith ( being the first Province that received it ) where the Gospel began freely to be preached , without impeachment or inhibition of the Prince ( as the * Story saith ) and that without any ceremonies at all : King Lucius sending to E●eutherius for some modell , or form of Church-Government and Discipline : he received this Answer ; That Christ had left sufficient Order in the Scripture for the Government of the Church ; and not onely for that , but also for the regiment of his whole Realme , if he would submit himself to follow that Rule . You require of us ( saith he ) the Romane Ordinances , with the Imperiall Statutes also to be sent unto you , which you desire to practise : The Romane Laws we may find to be faulty , but Gods Laws never . You have received of late through Gods mercy , in the Realme of Britaine , the law and faith of Christ ; you have with you both volumes of the Scriptures : Out of them therefore by Gods grace , and the counsell of your Realm , take you a law , and by that law through Gods sufferance rule your kingdome . Now this Eleutherius being the 14th Bishop of Rome , by Platina's account , it shews unto us the great difference between that , and after-times , wherein the Mystery of Iniquity grew up to its height , in assuming such an unlimited liberty to set up such a Church-Government , and ceremonies of humane invention , as were haled in by the head and shoulders . But brother Prinne , you see here , how in those purer primitive times , even the Bishop of Rome himselfe was so farre from admitting a Church-Government sutable to the severall lawes and customes of every Nation , ( as you would have it ) as he tels King Lucius , he hath both the Testaments , by the rule whereof he should not onely see the Church to be governed , but his own Realme also . Ergo , the Kingly government of Christ in his Church is not to be fashioned and moulded according to the lawes and customes of temporall and civill States , but contrarily the lawes of Civill States are to be reduced to the rule of Gods Word . But you adde also , And manners of their people : that is , in their severall Countries , and Common-weales . Surely this reflects mine eye upon that Reformation begun in King Edwards reigne . But now what Church-Government and Discipline was to be set up ? Why , the manners of the people must be the line and plummet to regulate this building by . The people of England had beene so long rooted in a superstitious Egyptian soyle : but because fat , and filling their flesh-pots with Onions and Garlick , they could the better brook the burthens which their Taskma●●ers the Prelates inured their shoulders withall . And withall they must have their Masse-Service , though translated out of the Roman into the English language . This in King Edward his letter to the Cornishmen , standing up for their Masse-book , stilled the babes when they understood the English Service-booke was no other then the Romish Masse clad in an English weed , though since it hath put off many of those ragges , but not all it should . So much it importeth , to have an eye to the peoples manners , and how they stand affected . When the Lord Cromwell had set forth the Primmer , or Psalter , without the Letany , all the Popishly affected , which were not a few , could not be quiet till they had cried up the Letany again into its old place . So as in sine , through the love of superstition in the people , and the love of the world in the Prelats ( alias the Reformers , many of whom afterwards God reformed and purged in the flames of Martyrdome ) such a Reformation was set up , as for Church-government and Discipline ( onely translating the Popes headship , and setting it upon the Kings shoulders ) was the very same with that which was in Henry 8. his dayes , and is at this day in Rome ; and did so well sute with the Civill Government and manners of the people , that a Generall Law was enacted for the ratifying of that Prelaticall Government and Discipline , which hath bred such manners in the people generally to this day , as if another Reformation shall be set up , wherein the peoples manners shall be no lesse looked upon , then in the former ( as you here doe more then seeme to plead for ) I can conjecture , if not certainly divine , what a Reformation both for Church-Government and Discipline , your Church of England is like to have . For if you aske the Prelaticall party , consisting of multitudes of their Priests , and of their ignorant and prophane people , together with all the Kings Army , they will all with one voyce and vote , roare it out at the Canons mouth , W will have the Bishops Church-government and Discipline continued without alteration . If ye aske the ordinary Protestant professors at large , they cry , No , no ; not that ; but we will have such a Church-government , as under which we may injoy no lesse libertie for our manners , then we had under the Prelates . But you referre us to the serious debate of a Nationall Counsell , Synod , Parliament . But yet give us leave to put a vast difference between all these , and the Scripture , Christs owne voyce . If they truely informe us of the minde of Christ in the Scripture , we will blesse God for it : but yet if we can find out the mind of Christ by his immediate voyce , we dare not suspend our beliefe and practise of it , until we have it at the second hand from men . And should we waite never so long upon the issae of their debate , commended unto us to be such as men conceive to be agreeable and cons●nant to Gods Word : yet for as much as we dare not * pinne our soules upon mens sleeves , as not knowing ( as one said ) whither they might possibly carry them : therefore we must examine all mens determinations in matters of Religion by * searching the Scriptures , and laying every thing to this line and rule . For the Bereans are commended , as the more noble , in that they examined diligently and daily , even the Apostles doctrine by the Scriptures : and much more are wee to try the spirits of men , that are not Apostles , and so not immediately inspired by the Holy Ghost with infallibility of truth , as never any Generall Councell after the Apostles hath been So as you know how miserably and shamefully Generall Councels have erred . The first Councell of Nice , consisting of 318. Bishops , how did they all agree to bring in a Doctrine of Devills , prohibiting Priests marriage , had not one Confessor , Paphnutius , by evidence of Scripture , and reason , cryed it downe , and so swayed the whole Councell ? And you know very well , that Generall Councels , as well as Nationall , have not infallibilitie of judgement in all things . And it cannot be unknowne to you , that even this Assembly of Divines are of different judgements about Church-governement and Discipline ; nor have they perhaps had so much time since their being under the Prelacy , as to be throughly informed of the way of Churches , commonly called Independent , but that many of them may possibly gaine much more knowledge of it , by spending some more time and study in it . But Sir , besides all this , you seeme to lead them such a way , ( should they follow you ) as would necessarily bring them into an inevitable and inextricable errour , in case they should elect such a publick Church-government , Rites , Discipline , as they conceive to be most consonant to Gods Word , to the Lawes , Government under which we live , and manner of the people . For if they looke upon the manner of the people , which they must needs finde to bee for the most part very loose ( to speake nothing of Ignorants and Popish Malignants ) some men might conceive , that such a Church-government and Discipline were most sutable , as doth most comply with , and give some indulgence to such manners , as cannot easily be brought to enter in at the straite gate , and narrow way , that leads into Christs kingdome . And whatsoever Church-government and Discipline comes not full home in all things to the word of God , is not that which is consonant thereunto ▪ and so not pleasing unto God ; and the more consonant it is to Gods Word , the more strict and holy it will be found to be , and so the lesse consonant to the common prophane manners of this Nation at this day . Worthy of our observation is that of the Lord to the Prophet Jeremy , Jere. 15. 19. If thou take forth the pretions from the vile , thou shalt be as my mouth ; let them returne unto thee , but returne not thou unto them . Whereupon the most learned Interpreter ( as the learned Beza constantly styles him ) Calvin , among many other excellent observations on this place , thus concludeth ; Summa est , veritatem Dei non debere flecti ad hominum arbitrium , quae Deus non mutatur ▪ ita nec verbum ejus ullam varietatem admittit : The summe is ; That the truth of God ought not to bee bended according to mans will or conceit , because God is not mutable , so neither doth his Word admit of any change . Now the forme of Church-governement and Discipline laid downe in the New Testament , is a Doctrine of Christ , and no more alterable according to the varieties of mens customes and manners in all nations and ages , then the Gospel it selfe is ; which the Apostle would not have to bee altered into another Gospel ; though another Gospel cannot bee ; as neither another kingdome of Christ , another Church-governement , another Church-discipline ought not to be , but that alone which we find in Gods Word , which must not bee reduced or conformed ( as a nose of waxe , to which the Papists , as Hosius , and Pighius doe compare the Scripture ) to the fashions of worldly governments , ( Rom. 12. 2. ) and popular manners , but these must be conformed to the Scripture . Hence it may appeare , how rough your conclusion of this Question is , if to such a generall law , as you propose , all particular Churches , members of this Kingdome and Nation , should not yeeld to be actually obliged in point of conscience , and Christianitie , and readily to submit thereunto , and no waies to seeke an exemption from it , under paine of being guiltie of arrogancy , schisme , c●ntumacy , and lyable to such penalties , as are due to these offences . Good Brother , be not so legall . What if that resolution of an Assembly , and that Generall Law for the confirmation of it , be such ; as the conscience of godly people cannot without sinne submit thereunto ? Must they either violate their consciences , or bee undone by your unavodable intolerable penalties , as both to suffer in their good names for Arrogant , contumatious , Schismatick● , yea and in their Consciences too under the guilt of these , and to bee liable to I wot not what penalties besides ? and no waies to seeke an exemption from it ? Why , good Brother , if we should goe and live under the Turkish Government , and could not in conscience turne Turkes in the Religion there by Law established , yet there is a way to seeke an Exemption from it , namely , by becomming Tributary to that State , as many Christians doe . Good Brother let 's not have any of Dracoes Lawes executed upon Innocents . And remember how not long agoe the Prelates served us ; we could not have the benefit of Law , of Appeale , no exemption from bloud letting , and eare-cropping , and pillorying , &c. And shall wee now turne worse persecutors of the Saints , then the Prelates were ? Non ignara mali miseris succurrere disco , saith that heathen Princesse . But in the margent you put some places of Scripture to prove this . But truly , when I well view the places , I find them not to answer to what you would seeme to prove by the Quotation . The first is , 1 Cor. 14. 32 , 33. For the Spirit of the Prophets is subiect to the Prophets . And what of this ? Ergo , the Spirit of all the Prophets in England must be subiect to the Prophets in the Assembly upon paine of being guiltie of Arrogancy , Schisme , Contumacy , and liable to such penalties , as are due to these offences . O brother Prynne , you must as well note , as quote the place . But let me note it for you . The Apostle there speaks both to , and of the Church of Corinth , when assembled together in one place : that the Prophets should observe order , and give place each to other in Prophecying ; as the reason is rendered , and not of any such Assembly of that sublime and supreame Authoritie , or the onely Prophets , to whom all other Prophets wheresoever dispersed must be subject . Ver. 33. For God is not the Author of confusion , but of peace , as in all Churches of the Saints . Which place also is no lesse wide from your purpose . What ? Will there be no peace , but all confusion , unlesse all be subject to the Assembly upon such paine , as before ? The Apostle speaks here of the Order to be observed in every Church , as in all the Churches of the Saints . The other places quoted by you , are no lesse misapplyed . Will they prove , trow you , blind obedience ? But come on brother , ( if you will needs put us upon such hard exigents , as to give us no quarter , without present laying down our Armes and cause , and so captivating our consciences to the Dictates and Decrees of men ; If you will make no covenant with us , but upon this one onely condition , that you might thrust out all our right eyes ; and if there bee no other remedy , yet give us leave to capitulate with you about some terms of accomodation , that wee may not altogether betray our consciences and liberties , which our Redeemer Christ hath so dearly purchased for us . And the first and main is this : First , brother , make it cleare unto us , that an Assembly of men learned , pious , what you will , living in ages succeeding the Apostles , have , or ever had , infallibility of judgement , so as to say , ( as Acts 15. 28. ) It pleased the holy Ghost and Us , to make these Decrees , that so wee may without further scruple of conscience , submit and conforme thereunto . But ( I say ) you must give us very good assurance and evidence hereof , that they are infallibly guided by the holy Ghost , that when they shall say , It pleased the holy Ghost and Us , we may safely believe them . For when you can resolve us of their conclusions no further , then as they conceive to bee consonant to the word of God : Alas ! Sir , you leave us in a Wood , or Maze , whence no extricating of our selves , without Ariadnes thread , Gods word , to set us where wee were before . For you knew what variety of conceits many men have , Quot capita , tot sententiae . This is the first and main condition we stand upon ; and truly it were sufficient alone . We might in a second rank ( but not equall to the former ) name a selfe-deniall , and humble spirit , &c. You know the story of the Monkes of Bangor comming before Austin the first Archbishop of Canterbury , whom they seeing to fit in his Pontificall Chaire , and not rising up , nor moving unto them , they left him as a man no● sent of God : And so , if wee should behold men carrying themselves loftily over their brethren , who are not of their Counsell , we should be apt to suspect that Christs Spirit is not there , because there is not the spirit of humility , neither the Spirit of truth to be found . A Cardinall in the Conclave at Viterbium , after almost three yeares agitation about the election of a new Pope , ( as many yeares as we have been about to set up a Reformation , and the foundation not yet laid ) each Cardinall ambitiously a spiring to be the Pope , * one of them rose up and said , Domine , &c. let us uncover the roose of this Chamber , seeing the holy Ghost cannot get in unto us through so many tiles . But this by the way . And so enough of this question . The third and fourth Questions . I come now to your third and fourth question . But lest my answers may prove too voluminous , and so fastidious to everyday-newes Readers , I shall in the rest contract my selfe . And this I must doe by trussi●g up your questions within the list of a Syllogisme , respectively . For ( as I noted before ) all your questions are rather conclusive then interrogatory , rather positive resolutions , then unresolved questions . The summe therefore of your third and fourth questions ( for this dependeth on that ) is reduced into this Syllogisme : That which hath sufficient ( if not best ) warrant for it in the New Testament , the examples of the Primitive Church , &c. most prevents heresies , schismes , injustice ; is to be received as a true and undoubted Church-Government , and to be preferred before that , which hath no such expresse warrant in Scripture , no patterne for it in the Primitive , or best reformed Churches , &c. But the Presbyteriall forme of Church-government , if rightly ordered , hath sufficient ( if not best ) warrant for it in the New Testament , &c. The Independent not so . Therefore the former is to be preferred and received before the latter , without any long debate . The Answer . Both your Propositions are lame and interfeere one against the other . Sufficient ( if not best ) warrant , will not prove so sufficient a warrant , as if there be found a better . And so your Argument , by crossing shins with it selfe , falleth to ground . Again , your Presbyteriall government hath neither best , nor any sufficient warrant , as wee judge , in the New Testament , no nor any warrant at all in Gods word . But the true forme of Church-government hath both sufficient , and ( without comparison ) best warrant in the Scripture . And in truth , whereas you oppose presbyteriall and Independent ( as you call it ) one against the other ; let me tell you , that that which you call Independent , is the onely true , originall , and primitive Presbyteriall . Which Presbytery is proper and peculiar to every particular Church of Christ● and is not a Presbytery collective of many Churches by way of jurisdiction one , or many over each , or of a Nationall Church , as you terme it . For neither of these can you find either in the New Testamens , or in the Old. In the old we read of one Church , to wit , that of the Nation of the Jewes : But that whole Church was one intire congregation , Act. 7. 38. they had one Church officer over all , it is called the Tabernacle of the congregation in the singuler ; and they all assembled three times in the yeare at Jerusalem , in the Temple , where they offered Sacrifice , and not else where : So as the Church was a type of every particular Church of Christ under the New Testament , as being both one intire Church and absolute , subject to no other form of government , but only that of the only Law-giver and Mediator Jesus Christ ; and no pattern of any such Nationall Church as you would have . Every particular Church now , consisting of visible Saints , is under Christ , as the onely Head , King , Governour , Law-giver of it , and so is subject to no other jurisdiction then that of Christ , his Spirit , his Word . Were there none other particular Church in the world , then one , as that of Abrahams Family , should it not be a compleat Church , untill there were other Churches on whose jurisdiction it should depend ; though for ordinary Families , they cannot have such a number as is requisite to make up a ministeriall body , & so are bound to unite to others for this end . Wee hold communion and consociation of Churches for counsell in doubts , and comfort in distresse : but we deny any such combination of Churches as whereby the true liberty of every particular Church is taken away , And this communion of Churches doth no lesse ( if not more ) prevent Heresies , Schismes , Injustice , then your Presbyteriall . Nor can you shew reason to the contrary . And yet would you have our Churches more perfect then those of the Apostles own planting and gathering as to bee altogether exempted from Heresies , Schismes , Injustice ? Did not the Apostle tell the Church of Corinth , There must bee Heresies eve among you , that they which are approved may be made manifest ? And could those Primitive Churches after the Apostles , preserve themselves from Heresics ? How soone did the whole world groane and wonder , that it was become an Arian ? And this within the fourth Century after the birth of Christ , when the Churches were governed by the Bishops and their Presbyteries . And how soone did the Kingdome of the Beast mount up to such a height , as it overtopt all the Westerne Churches , and brought them under his dominion ? And for our truly and properly Presbyterian Churches ( your Independents ) to which you deny expresse warrant in Scripture ; the whole New Testament is both an expresse and ample witnesse on our side . All those particular Churches which the Apostles planted , were all of absolute ▪ authority amongst themselves respectively , and equall one of the other . You can shew unto us no rule or example to the contrary . That in Act. 15. is a transcendent , and stands alone , not to be paralleld , and therefore very impertinently objected by many , before you , as wee shall have occasion to shew afterwards . And for pattern in the Primative Churches after the Apostles we are not curious to seeke it in the corrupt current of succeeding ages , when we find it the pure fountaine . It appeares , say the Centurists , Cent , 1. 7 Tit●de consociatione Eccles. that the Government of Churches in the second hundreth yeare , was almost popular , every Church had equall power of ordaining or casting out , if neede were , those Ministers they had ord●ined , with other things very materiall in that whole Title , as also in the Title de Synodis privatis . And for the best reformed Churches , if in them we cannot finde that patterne so fully followed as the Scripture holds forth unto us , wee cruve leave without prejudice , to take it as wee finde it in the Word , without the least variation . And you may know● , in the beginning of Protestant Reformation , could they ▪ so clearly see in the dawning , as wee may now in the meridian , if we will but open our eyes ? The reformed Churches have taken up one or other of them upon the matter the maine things we contend for : 1. The Church of Holland receive none to the Table , nor have a vote as a member of that Church ; but such as first give satisfaction to the Elderships and then to the Congregation : and 2. have a forme of covenant propounded by them . Secondly , the French Churches exercise excommunication in their particular congregations , though with liberty of appeale . And this was the governement of the Primitive Churches in the 2d hundreth yeare , as appeares , Cent. 2. c. 7. Tit. de Synodis : but especially . Tit. de consociatione Eccles. So as no long debate neede to be , if but Christs word alone may take place , without the necessary accommodation of humane Lawes , Customes , Manners of the people , as you doe plead . And lastly for appeales in case of Injustice , you know , brother , that if injustice be done in any civill matter , if redresse may not be had by the mediation of the Church , whereof the parties are members , then the Law is open there to appeale for justice . And if it be about the Churches censure for some miscarriage of a member towards the Church ▪ or any member thereof , if the censure bee unjust , the party grieved may desire to have his cause heard by some other Churches , who may accordingly deale with their Sister-church to require a brotherly account of the whole businesse , as is the duty of all the Churches in such cases . And if it be in matter of opinion , here the appeale lies principally and in the first place , to the Scripture , as the supreme Judge ; and if the things be obscure , & too hard for that Church to resolve by the Scripture , then to call in the helpe of other Churches for their best information . And in summe , brother , there is no case can fall out in any Church , which hath not as many helpes by a free communion of Churches , wherein every Churches peculiar liberties and priviledges are preserved as they ought to be : as any you can name to bee in your obligatory combination of Churches , wherby the liberty of each Church is by cōmon consent sold over to others , by which it ceaseth now to be a free Church of Christ , under his onely jurisdiction and government . So as herby great mischiefes may redound even to the purest Church , when once things come to be carried by the vote of a generall or Classicall Assembly of Divines , swaying things besides the Rule , and stretching them beyond their line . And therefore famous was that saying of Nazianzens , * That he never saw any good to come of generall Councels ; because commonly Camelion-like they change their hue with the nearest object , complying with the condition of the present times , and State : as suppose Prelaticall Spirits should turne to be your Presbyterians , or as when ( in case the Lord Christ shall resume his Kingdome over his Churches in a civill State ) we should perhaps see some of your Presbyterians as fast to turn Independants , were the preferments sutable . But some may object , that one Church standing by it selfe , is more subject to fall into errour , then when combined with other Churches . To which I answer ; That every particular Church injoying its own freedome , without any injoyned combination with other Churches , may much longer preserve it selfe from danger of errour , when it hath its free choise in matters of difference or difficulty , to consult onely with those Churches , which it knows to be most sound and orthodox , then when it is fast bound , and incircled with this or that combination of Churches , being in number twelve or twenty , or more or lesse , whose votes must carry every controversie , according to the severall humours of such and such , at all adventure . And ( brother Prynne ) the world is not so plentifull of sound spirits , as to supply every Hundred in the Land with twelve or twenty able and godly Ministers to be of a combination . Nay , you may observe what poore shifts are used for the supplying of places with godly and able Ministers , which are grown so geason , that the City now is faine to be supplyed with plundered countrey Ministers , in stead of their out-cast Malignants : And suppose all these to be as good as they should be , where shall those country-places be supplyed ? And besides , such is the penury of good Ministers ( if not of care to provide better , if possible ) that such as are for their demerits cast out of one place , are ( for I wot not what merits ) put upon some other people , where their good qualities are not knowne . Being such as verifie the Proverb , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; They change their mansion , but not their manners . And besides all this , he is one very meanly gifted now adayes , that will be wooed and won to take a Benefice under a hundred or sixescore pounds . And brother , why should godly Ministers indeed be yoked with such earth-wormes , and Mammonists , as are in some Parishes , and as some of your Presbyterian combinations would necessitate us unto ? If you say , if things goe amisse in lesser Classes , they may be remedied in a generall Assembly : then I say , there is the like reason of a generall Assembly , that there is of all the severall classes put together . For , totius & partium eadem est ratio ; if all the members be corrupt , so also must the whole body be . Therefore the case must needs be hard , when one or two Churches in a classis or combination , that are sound , should be bound to the decisions of the rest being unsound ; and so for the generall Assembly in the like proportion . The fifth Question . It is reduced thus ; That , whose grounds and reasons tend inevitably to endanger , overthrow , and embroyle Ecclesiasticall or civill formes of Government , ought not to be suffered . But such is the Independent church-government : it tends inevitably , &c. Therefore it ought not to be suffered , I deny the Assumption : The grounds and reasons of true church-government , do not in their own nature tend to the indangering , overthrowing , and embroiling of Ecclesiasticall or civill formes of Government ( Horm . confess . sect. 11. of the confess . of A●spurg . art . 7. ) Power Ecclesiasticall no more hindreth the civill , then the skill of musicke , neither is it to be confounded with civill . And ibid. They , to wit , the Prelates , transforme the church into a humane Government . For they would doe all in imitation of civill Government . But if they produce any such effect , it is onely accidentall , and the maine cause is in such Ecclesiasticall or civill bodies , when they shew some antipathy in their constitution to Christs kingdome and government , by their opposing or oppressing of it . Hereupon Christ saith ; * Think not that I am come to send peace on the earth ; I came not to send peace , but a sword . And it was the preaching of the Gospel of the Kingdome , both by Christ , and his Apostles , for which they were exclaimed against , and persecuted , as troublers of the State , both Ecclesiastick and Politick , as movers of sedition , and perverters of the people , and the like . And will you thereupon conclude , that the preaching of the Gospel , and setting up of Christs kingdome in his churches , is a troubler of the State , and a mover of sedition , and a seducer of the people , because Hierarchicall Government hath an Antipathy with Christs Spirituall Kingdome , and Church-government ? The sixth Question . The summe where of is : That which from the beginning of the preaching of the Gospel downwards , till this present age , had no being in the world , can doubtlesse be no Church-Government of Christs , or his Apostles . But such ( say you ) is the Government of Independent Churches . Therefore not Christs ; or the Apostles Church-government . I deny your Assumption . And for further answer thereto , I referre you to my Answer to your third and fourth Question , where is cleerely proved , that all the Churches , founded and planted by Christ and his Apostles , were in themselves respectively absolute and free Churches , which though they had communion with all their Sister-Churches , yet you can never prove your classicall , or Synodicall Jurisdiction of either a Provinciall Church ( as you call it ) or a Generall Counsell over every particular Church , to have the least footing , or beeing at all in the Scripture . 2. In the Ecclesiasticall Histories for the first 200. yeers we finde ( as was noted above ) sufficient ground for it ; but none for the combined coercive Presbytery ; let that be shewn ; afterwards indeed , as times grow worse , you finde your P●r●archall , Metropoliticall , Prelaticall , Nationall , Provinciall church-governments , Generall and Provinciall councels , subordination and subjection of the lesser Churches to the greater , by which very meanes the Papall Antichristian kingdome came gradually to be erected ; ( as is noted before ) but can you shew us the least print of one footstep in the Word of God , of any such Hierarchie , or of any such subordination and subjection of one Church to another ; And if the mystery of iniquity began to worke even in the Apostles own times , which was the very Hierarchie it selfe , in the affection of Primacy ; as we see practised by Di●trepes , who is noted to bee {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a lover of Primacy , or preheminence , and that even above the Apostle John himselfe ; with other like sutable practises ; This Mistery growing up and spreading mightily by degrees , after the Apostles were dead , and so prevailing as a generall deluge over the face of the earth , as nothing could bee seene but Diocesan Bishops seas , overflowing every where : Therefore were there never such Churches extant ? But suppose there were no examples to be found of it in Church Story , which yet we have proved the contrary , neverthelesse , you know brother , when a mans evidences of lands are lost , there be publicke Records , as the Rowles of Chancerie , where they may be found againe . And if there they be found , will you not allow them , because the man cannot otherwise shew them ? Now we have the sacred Scripture , where our Evidences are safely recorded . Suffice it then , that there we shew them . The contrary opinion doth manifestly establish Traditions unwritten , as the Papists doe . And to give the Reader some intimation how the Churches of Christ came in time ( and that in short time after the Apostles ) to lose their liberties ; I crave leave of you to note that passage in Ambrose ( who lived within the fourth Century ) upon 1 Tim. 5. Synagoga , & postea Ecclesia , &c. The Iewes Synagogue , and afterwards the ▪ Christian Church had Elders , without whose counsell nothing was done in the Church . Which by what neglect it grew out of use , I know not , unlesse is were perhaps the sl●ath , or rather pride of the Teachers , whilst , alone , they would seeem to be some body . So Ambrose the Bishop of Millan confessed . I confesse I cannot shew many such instances or records , as perhaps your selfe in your multifarious reading may observe : But this one , from such a reverend and ancient author too , of pious memory , may serve instead of many ; considering also that this is the greater rarity , and antiquity , and much to be wondred at , how it escaped the expurgatorie Index , by those that were the first fathers of the Mystery of Iniquity , that they did not quite expunge this record also , that not a pin of the old patterne should remaine . Now that the Church this Ancient there speaketh of , was particular Congregation , answerable to the Synagogue , governed by the Counsell of its own Elders , cannot be denyed . Whereby all men may ▪ cleerly see , in how short a time the Governement of Churches , instituted by Christ and his Apostles , came to bee changed from being free Churches , to become servile and subject to the usurpation of the greater , the Prelates and their clergie now making up the Church , as if the congregations themselves were no Churchs , as being stripped of all their Rights and Priviledges , yea and of Crist their King , his Kingdome now being turned into an Oligarcy ▪ or Oligarchill Tyranny , mixed of two of the worst forms of Government ; though you seem to put Oligarchy in the ranke of the the best ; but I suppose you would have said , instead of Oligarchy , ( having named Monarchicall , and Aristocraticall ) Democratie : Oligarchy being Heterogeneall to the other two . But enough of this . The seventh Question . Thus reduced ▪ Those Churches , which do not conforme their Church-government to some one or other publike forme of Civill Government , dividing themselves into many Parochiall Churches , Dioceses , Provinces , but doe gather , Churches not out of Infidels , but of men already converted to ▪ and setled in the Chiristian faith , and do admit them into the Church by way of Covenant ; no one example , or direct Scripture , Reason , or Authority can be produced , to satisfie conscience of the lawfulnesse of them . But such are the Independent Churches , they do not conforme as afore ; Therefore conscience cannot be satisfied of the lawfulnesse of them . The Argument ( or Question ) containes many branches , scarce reducible to one head : but I have bundled them in one coard , as well as I could. And for answer , first this Question is coincident with all that went before , and so is already in that respect answered . Secondly , Your parallell betwixt the civill association and Ecclesiastick , is not grounded on Scripture ; for neither God taught , neither the Churches practised any such necessarie union and dependance of one Church on another , though they might have done it , and had need of it , as being in times of persecution ( which hindered it not , no more then it doth in France now ) 2. You confidently affirm , that all Ecclesiasticall Histories testifie so much , which is manifestly untrue , as hath been shewed before . 3. Though churches springing out of other churches had dependence on them , what is this to churches that are far distant one from another , and never had such a ground of relation one to another ? Besides the Harmonie of confessions , which you quote for you ▪ ( though I finde not that in those places they say any thing to the point ) yet Sect. 11. cap. of the Keyes , that the Keyes are committed to each particular , even the least Ecclesiasticall Society . Thirdy , Christs true churches here on earth , are not to be * limited to this or that place ; as , because there are so many Parishes , Dioceses , Provinces , in a civill State , therfore those must be so many fixed , Parocihall , Diocesan , Provinciall churches . And here , Brother Prynne , would reduce ( tanquam ex postliminio ) the Provinciall , Diocesan , Parochiall church ▪ Government , to the same forme it had before ? Would you have the Provinciall Arichbishops ▪ with their Diocesan Bishops , and Parochiall clergie , or Priests set up again ? For a Prouince hath relation to its Provinciall , and a Diocese to its Diocesan , and a Parish ( to speak in the old Dialect ) to its Parish-Priest . Da veniam verbo . And as for division of Provinces , Dioceses , and Parishes , into so many churches , you know where and when it began . For in the yeer 267. Dyonisius Bishop of Rome made this division : which division turned the churches into a Babylonish confusion ; when now all that dwelt together in every Parish , and so in every Diocese , who ever they were , Tag , and Rag , must make up a church , as so many members do one body : whereas the churches planted by the Apostles , were called and gathered out of the wide world , where the Word of God came , and took place . So as not every citie became a church , but so many as were called in every citie . Paul writes not to all in Corinth , but to the church there , consisting of the Saints only . But you object the gathering of churches , not of Infidels , but of men already converted to , and setled in the christian faith , of which forme of congregating churches , you say you could never discern example , or any direct Scripture to satisfie conscinces . We would gladly say Amen to that assertion , that the whole Nation is christian , established in the faith ; but if not , you dispute ex falso supposito . May it please you then , brother , to take notice of the example both of John Baptist and of Christ himself , and of the Apostles , who * all of them did call and gather christian churches out of the Jewes church : which might suffice to satisfie any mans conscience in this point ; and so much the more , when they consider this is a time of Reformation , and we have all taken a covenant each to go before other , in reforming not only our selves , but all others within our line , according to the word of God . And again , the case between our Reformation at this time , and that of the Jewes church , is much alike : For as th a was the Gospell-Reformation , so is this ; as that was a gathering of such churches out of that of the Jewes , as acknowledged Christ to be their onely King and Law-giver , to govern consciences and churches by his Word , when the rest of that church , even the main body of it , did reject Christ , and renounce him for their King , this being the very Title set over him on his crosse , for which they crucified him : So the preaching up of Christs Kingdome in these dayes , is that which calleth and gathereth those unto Christ , who acknowledge him alone for their King to govern them ; and this out of those , that doe not , or will not submit unto his Kingly government , but depend upon the sole determination of men , what kinde of church-governement they will set up in the Land , which you tell us must be sutable to the lawes and customes of the Realme , and manners of the people . But there is yet one thing more , for which you say , you can see no ground , and that is particular church-government . Why , brother , why should the lawfulnesse of this be doubted , whether explicit or implicit ? It is the churches wisedome and care , yea , conscience and duty too , as we humbly conceive to admit of none but such as can give some account of the worke of grace wrought in them , though but in the least degree , yet in truth , so far as we may discern them to be Saints : for such onely are fit members of a church , or body of Christ , so as to partake of those holy Ordinances of Christ , which none but visible Saints ought to partake of . And who are fit to receive the Seales of the covenant , but such as professe to be in covenant ? And surely if any shall refuse to make this profession of their being in covenant , as being ashamed thereof , with what conscience can the Church admit them into fellowship ? And you know this is a time of Reformation , and we have long been under a yoke of Antichristian-government , and of humane ordinances in the worship of God ; wherein we have all violated our vow and covenant made in our names in our Baptisme : Now , doth not reason require , that we should renew our covenant in our own persons , when we come to enter into the way of Reformation , and that in as full a manner as possibly we can ? And when the people of God came out of Babylon to inhabit Ierusalem again , they made a covenant among themselves , when seeking the way with their faces thitherward , they say , Come and let us joyn ourselves to the Lord in a perpetuall covenant that shall not bee forgotten . The case is ours in a great measure , who are now inquiring the war to Sion , with our faces thitherward ; and shall we be abashed to come to Sion from all the reliques of Babylon , and not incite one another , as they did , to enter into a perpetuall covenant with the Lord Christ , as our onely King not to be forgotten ? And the like wee read Ezra 10. 5. and Nehem. 9. 38. so did King Asa , 2 Chron. 15. 12. Now if any require an example hereof in the New Testament , I answer , what needs it , when wee have it in the Old ? What example have we in the New Testament for baptizing of Infants ? Yet having a * commandement in the Old for circumcising the Infants of beleeving Abraham , as being included in the same covenant with faithfull Abraham ▪ the intaile of this Covenant never yet out off , but reaching to all Abrahams seed , walking in the steps of Abrahams faith now under the Gospel ; infants of beleeving parents professing to be in covenant , have the same right unto baptisme , as being within the covenant , which the infants of beleeving ▪ Abraham had unto circumcision ( in stead whereof baptisme by Gods institution succeeded ) and this by a strict charge and command from God ( Gen. 17. 13 , 14. ) which is as strong now for baptizing of Infants of beleeving parents , as it was to the infants of beleeving Abraham for circumcision . Again , what example , yea or precept is there of giving women the Lords Supper in the New Testament ? yet upon good consequence it is drawn from thence . But this by the way . And to conclude this point , what reason can any man bring against this particular Church-covenant ? And if any doe disrelish it , they are onely such as take a disgust of the way itselfe , and then no marvell if every thing about it be quarrelled and questioned , though no other reason can be given of it , but a Nolumus : such as the Jewes gave when they said of Christ , Nolumus : * We will not have this man to reigne over us . Which speech was the more notorious , as being delivered by an Embassage , a solemne act of State of the Eldership , and they his own Citizens , though a little after ( vers. 27. ) he declares them his enemies , and for this very thing , that they would not hee should reigne over them , commandeth them to be brought and slaine before him . But this by the way , though not unworthy of wise mens sad observation . Object . But it will be said , wee have covenanted already in the Nationall Covenant . Answ. This is against things upon supposition , that we were convinced of the evill of them , but not about our own persons , as enquiring whether we indeed are willing to give up ourselves to the Lord Iesus . 2. This was put in by such outward authority , that many for feare tooke it , which a Church-covenant under the Gospell ( where the people are to be such as come willingly ) will not beare ; for under the Law indeed there was another order , but appointed by God , that they might be forced to the covenant that they had received in their ▪ fathers : but our fathers were over-awed , and secondly , no such order now . The eighth Question . This question , though somewhat involved and perplexed with many branches , yet the scope being to prove a Nationall Church , and so a common Presbyterian Classicall government , to which particular congregations , persons , ought to be subordinate , and thereby an apparent subversion of the Novell Independent invention . ( These are your words . ) The whole I reduce into form thus : Where there bee infallible proofes of Nationall Churches , there of necessity must be a common Presbyterian , Classicall government , to which particular congregations , persons , ought to be subordinate , to the apparent subversion of the NOVEL INDEPENDENT INVENTION . But there be infallible proofes of Nationall Churches ; as the Catholick Church , the Nationall Church of the Jewes , the Synodall Assembly of the Apostles , Acts 15. who made and sent binding decrees to the Churches ; seconded with all Oecumenicall , Nationall , Provinciall Councels , Synods , and the Church-government exercised throughout the world in all Christian Realmes , States , from their first reception of the Gospell , till this present ; compared with twelve places of Scripture at the least , &c. Therefore there must be of necessity , a common Presbyterian Classicall government , to which particular Congregations , persons , ought to be subordinate , to the apparent subversion of the Novell Independent Inventions . Now for answer to this large Argument , brieflly : And first , to the Proposition . I deny that you can bring any infallible proofes , or one proof , that there either are , or ever have been any Nationall Churches by any other institution , but meerly humane ; nor any one of divine institution , but onely that of the Jewes in the old Testament , and now wholly dissolved ; of which we have spoken sufficiently before : And which also was not onely Nationall , but in a manner Oecumenick and universall , as appeares Acts 2. and such therefore as I hope you contend not for now ; for then there would be a Pope , as there was an high Priest then &c. And brother , you must give us leave to stand upon this , as for our lives , that we dare not admit of any Churches , as the true and genuine Churches of Christ , which are not of his owne institution , that is , such as are not called and gathered by the voyce of Christ in his word , and by that Scepter of his swayed , and by that alone Law of his governed . And therefore be intreated , good brother , not to presse upon us such your Churches , whose not onely institution in their severall divisions , but government also in their combinations , is meerly humane , and therefore as a house founded on a sand , which against a storme cannot stand You must first be able to found your Nationall Church in the Scripture , or assure yourselfe , if a man will build upon it a common Presbyteriall Classicall government , and dwell there , he will bring an old house upon his head , when God shall begin to storm it . But to come to your perticular instances in the Assumption , for the proofe of your Nationall Church . The first is , the Catholicke Church throughout the world . What is this to a Nationall Church ? Though the Catholick include all the true Churches throughout the world , yet doth it not therefore conclude any Church to be Nationall . The second instance is , the Nationall Church of the Jewes , and from hence you can conclude as little for your Nationall Churches ; as before we have shewed . For bring us any one Nationall , that is one intire Church , or congregation , as that of the Jewes was : or , that is of one family , as that was : or , that is a type of Christs spirituall Kingdome , as that was : or , that is the universall Church of God visible on earth , as that was : or , that is governed by the like lawes , that that was : when your selfe doe confesse , that the government of your Nationall Churches is to be regulated by humane Lawes , Customes , Manners , and not by Gods word alone ; whereas that of the Jewes was wholly governed by Gods own Law , and not at all by the Lawes of men , untill it came to be corrupted , contrary to the expresse Law of God . And you confesse also , that the government of your Nationall Churches is alterable , according to the Lawes , Customes , Manners of severall Nations : whereas the government of the Church of the Iewes was unalterable , till Christ himselfe did put a period to that Oeconomy . In a word , your Nationall Churches are a mixed multitude , consisting for the greatest part of prophane persons , being as a confused lu●p , whereof there are nine parts of leaven to one of pure flowre , so as the whole is miserably soured , and the flowre made altogether unsavoury : But that of the Iewes , in its naturall and externall constitution , was all holy , * an holy Nation , a Royall Priesthood , a peculiar People , * all the congregation holy , every one of them : So as in no one particular , doe your Nationall Churches hold parallell with that of the Iewes , no not in the least resemblance ▪ Your third instance is the Synodall Assembly of the Apostles , Elders , and Brethren at Ierusalem , Acts 15. who made and sent Binding Decrees , to the Churches . And what of this , brother ? Therefore Nationall Churches , or generall Councels , or Provinciall , have the like power to make and impose binding Decrees , and send them to the Churches ? Why , first of all , that Assembly was not any Nationall Church representative . Secondly , neither was it a Generall or Provinciall Councell . Thirdly , being an Assembly of the Apostles ▪ with the Elders and Brethren , it could not erre : for the Apostles had infallibility of judgement , being guided by the holy Ghost infallibly , and the Elders and Brethren did assent to their determinations . And was there ever such a Synodicall Assembly since that ? Had euer any Councell besides that , infallibility of judgement ? Shew it , brother , and then wee will beleeve they may make Binding Decrees , and wee will submit unto them . Nay , dare any Assembly of men on earth , say , It seemed good to the holy Ghost , and Us ? That 's enough for the black mouth of blasphemy , the Roman lying Oracle . But in your second thoughts , you traverse this * place more largely , which wee shall consider when we come to it . In the mean time , what I have here and before said , may suffice to stay the Readers stomace . But you adde , All this is seconded with all Occumenicall , Nationall , Provinciall Councels , Synods , and the Church-government throughout the world in all Christian Realmes , States , &c. Alas , brother , all these put together , are in no sort sutable to make a second to that Apostolicall Assembly ; they cannot hold the least proportion with it , to make a second to that unsampled sample , though they make never so great a summe . And whereas you make the up-shot of this your question , to the apparent sub version of Novell Independent Invention , ( these be your words ) we have proved it to be neither mans Invention , but Gods own institution , nor Novell , as having its foundation in the New Testament ; nor yet Independent , otherwise then that it depends not upon any humane authority , or jurisdiction out of it self ; not upon any such conformity to humane lawes , or customes , or manners of every Nation or people , as you speake of . Neither doe you take away our Argument from the most usuall phrase of the Apostles calling the Churches in the plurall , by saying , Historians often speake of the Churches in England : for they doe not so speak when they mean the congregations , but the material Temples : but speake of England as one Church when they understand the people ; and there hath not been shewen any dependence of those Churches , as the dependency of the English Churches is knowne . The ninth Question . Thus reduced in summe : That liberty which the Apostles had and used in ordaining , supplying , instituting new Rites , Orders , Canons , &c. for the Churches peace and welfare , they transmitted to posteritie : But the Apostles had and used such liberty &c. Therefore the same liberty have all Churches in the world , in all ages succeeding the Apostles , in ordaining , supplying , instituting new Rites , Orders , Canons , for the Churches peace and welfare . I answer to the Proposition : 1. That the Apostles themselves had no other libertie to doe any thing about the calling , planting , ordering , and regulating of Churches , but what they had immediarely given them by Christ , and his Spirit . 2. This liberty so given them reached no further , then to those things onely which were given them in charge , and which they accordingly , as faithfull Stewards , did practise concerning the Churches . Even as Christ himselfe , being the Son of God , and set over his house , was faithfull in all things , doing nothing , but what he had by speciall Commission and Command from the Father . So as ▪ if the Son himselfe , God blessed for ever , took not the liberty to himself to doe what himselfe pleased , as Mediator , though as the Sonne he thought it no robbery to be equall with God the Father ; but did every thing as he had received commandment from him ▪ how much lesse have the servants of God any liberty to doe what pleaseth them , but that , and those things alone , which they have in command from their Master . If therefore they who prosesse to succeed the Apostles in their severall generations , will challenge the same liberty , which the Apostles had and used about the Churches of God , they must first of all shew us their immediate Commission from Christ , as the Apostles had . Secondly , They must all shew us , that what they doe in Church-matters , under colour and pretence of Apostolicall liberty , is none other , but what they have by expresse command from Christ by his Spirit . And thirdly , because they are not able to shew this , they must use their liberty no further , then the lists and limits of Scripture doe permit , which holds forth an exact and perfect rule , for all precisely to observe , without the least variation . As knowing that severe law of God , often used in Scripture , and wherewith , as with a bounder-stone , the whole Book of God is closed up , and that with a solemne protestation of Christ himselfe : If any man shall adde unto these things , God shall adde unto him the plagues that are written in this book ; And if any man shall diminish ought thereof , God shall take away his part out of the book of life , and out of the Holy Citie . But some will haply object ; This is meant , not in point of Church-government , Discipline , Rites , Ceremonies , as left to mans liberty to ordaine , adde , supply , institute , according to the diversity of the lawes and customes of every Nation ; but in matter of Doctrine , Story , and Prophecy . To which I answer ( though sufficiently noted before , and now in one word ) if God were so exact about the forme of the Tabernacle , ( a type of Christs Church under the Gospell ) to have all things observed according to the Patterne , even unto the least pin ; what reason can any reasonable man give , why Christ , the same Law-giver ▪ and patterne it selfe , should be lesse carefull over his Church in the New Testament , so as to leave it at six and seven , to the liberty of all Kingdomes and Nations of the world , to set up in the Church what Government , Discipline , Rites , Ceremonies , Canons , they pleased , upon what pretence soever as for the Churches peace and welfare ? Hath not the opening of this one sluce , let in such an Inundation of all manner of humane inventions in this kind , as hath wel-nigh drowned the whole world in all manner of superstition and errour ? Therefore , my deare brother Prinne , assure your selfe , not all the wits , not all the learning in the world , will be able to assert this your assertion , but that it must of necessity fall to around with its owne weight ; and there ▪ brother ▪ let it lie , or father die , and bury it there , whence it came . All that Christ appointed is exactly to be followed , though Christ was not so ●●act in circumstantials under the Gospell ; because 1. That was a typicall and figurative worship . 2. Christ now looks more to substantialls , Joh. 4. 24. wherein he is more strict , 1 Cor. 5. And where you say , that as in the Apostles times , Christians multiplied , so also their Churches , Church-Officers , and their Church-Government , Discipline varied : Consider that here was no variation of the Rule ; but by degrees the rule of Church-government and Discipline was perfected , not varied . The Temple was seven yeares in building , first hewing , squaring , then erecting stone after stone , timber after timber ▪ each in his proper place , here was no variation of the frame and forme of the Temple all this while , but the worke went up day by day , till it came to perfection , according to the patterne in writing given to David by the Spirit . Even so , while the spirituall Temple is framing , the daily goings up of it by order after order , and rule after rule , is no variation , but a graduall tending to perfection , till all be finished ; as we now see the whole frame of Church-government for all true Evangelicall Churches so compleated in the New Testament , as nothing under the paine aforesaid , may either be diminished , or added to it . And the same Orders are prescribed to all the Churches ; So ordaine I in all Churches , saith the Apostle , 1 Cor. 7. 17. So for the collection for the Saints , and for the first day of the weeke for publick meetings ( as before ) the same order he gives to the Church of Corinth which he doth for the Churches of Galatia , 1 Cor. 16. 1 , 2. So Officers chosen and ordayned in every Church , Act. 14. 23. Tit. 1. 5. 7. So as if one Church for the smalnesse of it have fewer Officers , and another Church for the largenesse of it more in number ( as the Church in Jerusalem had need of seven Deacons , both for the magnitude of the Congregation , and the multitude of the poore therein , Act. 6. ) yet this makes no variation in the forme of Church-government , as differing one from another either for substance , or circumstance , saving onely socundum magis & minus , as a little man is a man , as well as the tallest man . In a word , those Arguments , which you by way of derision set downe in your owne forme of words , with their Ergoes , for as much as they are of your own devising , I therefore leave them with you to consider better of them . Onely one I cannot passe by , without wrong to Christ , to his word , to his Spirit , to his Apostles . Every man ( say you ) in his Infancy , is borne destitute of Religion , of the use of speech , reason , understanding , faith , legs , &c. Ergo , He ought to continue so , when he is growne a man . Yet this is the maine Argument of some Independents ; say you : O brother ! Of what Independents ? As whence this Argument ? Because they hold , that in nothing they ought to swerve from the exact Rule , Gods Word , for the government of Churches ? And doe you compare the Scripture ( as it was in the Apostles time ) to a child in his Innocency , destitute , & c ? So as , if we will not transgresse the bounds of Scripture for Church-government , we doe as much in effect , as argue , Every man in his Infancy is borne destitute of Religion , &c. Ergo , he ought to continue so , when he is growne a man ? We dare goe no further , then the Scripture leads us ; therefore we are a company of Infants . Good brother , call in these extravagants . 2. We say the Churches were as perfect then as ever since ; they had all Ordinances , the most eminent Officers , the most large gifts , &c. and as many in a place called to the Faith , as can be shewen in any one place since , to have come in voluntarily to the Gospell , Act. 8. 10. 12. Chap. 21. 20. The tenth Question . This Question is reduced thus ; Such as cannot produce any one solid reason , why they ought not ( in point of conscience ) willingly submit to a Presbyteriall Government , in case it shall be established among us , by the generall consent of the Synod , and Parliament , as most consonant to Gods Word , the Lawes & Government of our Realme : ought to be reputed to be in a high degree of Obstinacy , Singularitie , Arrogancy , self-ends , and peremptory Schisme . But Independents cannot produce any one solid reason , why they ought not so to doe , as aforesaid . Therefore Independents ought to be reputed to be in a high degree of Obstinacy , Singularity , Arrogancy , self-ends , and peremptory Schisme . Now truly brother , a heavie charge you lay upon those poore creatures you doe so becall Independents . As 1. of Obstinacy . If that be obstinacy , against mens consciences not to yield blind obedience to mens commands in point of Religion . 2. Of singularity . If that be singularity , for a few to enter in at the strait gate , and to walk in at the narrow way . If that be singularity , to doe that which the multitude will not doe : to ●o●ne under the government of Christs Kingdome , in the Government of our consciences , and of his Churches which is a Principle ▪ you your selfe in termes cannot , dare not deny . 3. Of Arrogancy : If that be Arrogancy , for one Church not to exalt it selfe over another , or for Pastors not to Lord it over their flocks . 4. Of selfe-ends : If that be self seeking ▪ which ( if any other ) is a self-denying , and a taking up of our crosse dayly , as Malefactors ready to be crucified , as without which resolution wee cannot follow Christ . If that be selfe-seeking , to strip our selves of the preferments and favours of the world , to be exposed naked to the reproach of all , to be accounted the out-casts of the world , and the off-scouring of all things , as at this day . And lastly , Of peremptory schisme : If that be schisme whereby we ought to separate our selves from all doctrines contrary to what is delivered , Rom. 16 , 17. and so farre as is possible , from all the ●udiments of the world , from the Ordinances of men , which are not a●ter Christ , that so wee might adhere to him , and walke in him , being taught by him , as the t●●th is in Iesus . But ●o● , that these Independents should undergoe all these , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , hard speeckes , and yet not to be able to shew one solid rason for it , surely then , a fools cap and a bell were fittest for them . But I hope , brother , if you have but read hitherto , and well weighed in a just ballance , the many reasons we have already given you , perhaps in some of them at least , if not in all , you will find something , that may challenge the title of solid , in your clearer and more solid judgment . Now to your Argument ▪ First of all I might deny the necessity of the consequence of your Proposition . For it is not necessary that every truth should cease to be truth , because every one cannot shew a solid reason for it . The fire hath an essentiall form , and yet no man can find it ou● , It burneth , yet none can shew a solid reason why . The Martyrs some of them professed they could not dispute for that truth they held : but ( say they ) we can dye for it . And what if that Church-government , which your silly Independents hold , be a truth , and yet some of them not able to shew one solid reason for it ? Must it therefore not bee a truth ? As the Apostle saith ; What if some did not beleeve ? Shall their unbeleefe make the saith of God without effect ? But I flatly deny your Assumption ; and affirme , that your Independents both have , and doe , and can produce many solid Reasons , why they may not , ought not in point of Conscience , willingly submit to such a Presbiteriall Government , as you prescribe , because framed by the generall consent of a Synod and Parliament , conc●●ved by them as consonant to Gods Word , the Lawes and Government of our Realme . One Reason is , Consonant to Gods Word , and conforme to the Lawes of this , or any other Realme , cannot stand together ; as before is shewed . And the reason hereof is , because Christs Kingdome is so transcendent , so absolute , distinct , Independent , ( if you will ) as it is not obliged to conforme and stoop to humane lawes , and peoples manners , as you put a necessity upon it . A second Reason ; because you require obedience to that , which men shall conceive consonant to Gods VVord , &c. Touched also before , and now againe to put you in mind . And therefore upon this ground we ought not in point of conscience to subject and captivate our saith to mens opinions . A third Reason , why we may not doe it , is , because you require absolute obedience to the generall consent of Assembly and Parliament . Now wee dare not pin our faith upon generalitie of mens opinions , The generality of the votes of the Jewes State carried it away , to crucifie their King . If the whole world might vote this day , the generality would be against Christ , as hee is indeed the onely Anoyn●ed King , Priest , and Prophet . What if the generality vote amisse , while yet they may conceive all to bee right , because consonant to what they most ●ffect ? No , though orthodox and godly , as was shewed before in the instance of Paphnutius in the Councell of Nice , A fourth Reason ; Because we acknowledge Christ alone to be Lord of our Conscience , and no power of men on earth herein to be joyned with him . Harm. Confess . sect. 11. The Magistrate rules the body , not the minde . And therefore we dare not subjucate our conscience to humane lawes , customes , and manners , as to Gods Word , with which you doe so equally yoake them . So as wee answer you with the Apostles , when all the syn●dri●n of the Iewish State with one generall voyce interd●cted them from preaching in Christs Name : Whether it be equall in the sight of God , to o●ey you rather then God , judge ye . A ●●●●● Reason : Because the Holy Ghost by the Apostle expresly condemns all humane Ordinances in matters of faith and Religion , whereof Church-government is a branch . and a doct●inall part , so as mans law therein may not bind the conscience ; As Col. 2. from verse 8. to the end of the Chapter . A sixth Reason : Because it is Antichristian to deny Iesus to bee the Christ , that is , the onely King , Priest , and Prophet of his Church Hee is an Antichrist , that denieth any of these three Offices . But to deny Christ to be the onely King of his Church , is to deny him in one of his Incommunicable Offices . And they thus deny Iesus to bee the Christ , that place man with Christ in his throne , that set humane Lawes and Customes of all Nations cheek by jowle with the Word of God . Here Jesus is denied to be the Christ . I could here adde many more reasons to those : but these may suffise , that you may see there bee some Reasons which your Independents can produce , and those so solid , as the Gates of hell shall not prevaile against . But , say you , if we thus claime exemption from such binding Decrees of men in the matters of Christ , and that in point of conscience , then may also Papists , Anabaptists , and all other ●ects claim the like exemptiens , upon the like groun●s . Brother , for that , I hope you will put a difference between orthodox Churches , and he●erodox . But I say againe , for any mans conscience , bee it never so erroneous , as that of Papists , yet certainly the conscience of such simply considered in it selfe , nor you , nor any man in the world hath any thing to doe , further then to instruct and admonish and labour to enforme and iectifie : enforce it you may not . But shall we tolerate Popery , and so idolatry in our Land ▪ I answer ; ●t is one thing to tolerate Popery and Idolatry publickly in a land , and another to tolerate a man in his Conscience . Magistrates may not tolerate open Popery and Idolatry to be set up in the land : but the conscience o● a Papist , they are no masters , or judges of . If the Civill Magistrate see any of Gods Commandements actually violated , hee beareth not the sword for naught ; evill actions he must punish : but hee hath no power , over the conscience of any , to punish a man for that , so long as he makes no open breach of Gods Commandements , or the just lawes of the Land And so in the rest . And , brother , in your twelfth Question , you confesse so much reproving ( but how justly ) you Independents for censuring the very hearts and spirituall estates of others ; and alleadging that Scripture , that forbids men to judge , because God onely knows mens hearts . Now , brother , that which you deny to others , as to bee judges of mens hearts , and spirituall estates , why will you either assume it to your selfe , or attribute it to others , by placing them in Christ● throne , and thereby displacing Christ himselfe ? As the Apostle saith , Who art thou that judgest anothers servant ? To his Master he standeth , or falleth . Much more , who art thou , that judgest Gods servant ? And ver. 10. And why dost thou judge thy brother ? Or why dost thou set at ●aught thy brother ? We shall all stand at the Iudgement se●t of Christ . Christ therefore is the ●ole Iudge o● every mans conscience ; even hee alone , that is the Iudge of quicke and dead . And brother , let me put it to your Conscience , Doe you think it equall , that either your conscience should be a rule of mine , or mine of yours ? And if no one mans conscience may be the rule of anothers ; certa●nly neither may all the mens consciences in the world be the Iudge of any one mans . 2 How ever we finde neither rule , example , nor reason from Scripture , to force men to Religion originally ; ye the R●bins say , if man kept the seven precepts of Noah , hee might not bee forced further . The eleventh Question . Concerning this question , it containeth in it nothing but grievous invectives against the way you call Independent : You call it a Seminary of Schismes and dangerous divisions in Church , State : So did Tertullus the ●ews Advocate against Paul , charge him for a pestilent fellow , and a mover of sedition among al the Iews , throughout the world , Acts 24. 5. You pretend to ponder it in the ballance of Scripture , or right reason ; but you neither shew us Scripture not right reason , to ballance it in . You call it a Floodgate to let in an Inundation of herefies , errors , sects , libertinisme , and lawlesnesse , without means of suppressing them , when introduced . For this you bring Mr. Williams his bloody tenent . Now suppose him , or his booke , hereticall : will you make the way of Christ so too ? There was one Judas a traitor , shall therefore all the rest of the Apostles , or their Apostolicall calling , be so too ? You alleadge also Anabaptisticall , ●ntinomian , hereticall , Ath●ishicall opinions , as of the Soules mortality , Divorce at pleasure : will you therefore father all these upon Ch●ists Kingly government ? In Luthers time ●undry heresies sprung up ; was Luther therefore either the cause or occasion of them ? Doe we not know , that Mothes are bied in the parest cloth ? And the dunghills send forth strongest savours when the Sunne shines hottest . Is either the cloth the proper cause of the moth , or the Sunne of the stinking vapour ? Never greater errors have bin , then since the Gospell hath clearly shined forth . True it is indeed , that th●se divisions , and diversities of opinions , are with bleeding hearts to be bewailed : But shall the Gospell of the Kingdome beare the burthen of all ? This were , as with the Christians in Rome in Neroes time ; when any judgement of God fell upon the City , he would still im●●●e it to the Christians , and punish them for it . But we are taught better . When the good ▪ Husband-man sowed pure wheat in in his field , the enemy came and supersemina●ed tares ; shall wee therefore blame the wheat , because the t●res come up with them ? But that you impu●e to this way libertinisme and lawlesnesse : Good brother conside● , are we Libertines ? or are wee lawlesse ? Nay may wee not herein plead for our selves , that in all things we indeavou● to conforme ou● selves wholly to the law of Christ● and if many thing we off●nd ju●●ly any just law o●●h● l●n● , wee re●u●e not to suffer . Only , brother , le● not ●a● Impe●iall Edict be revived , that if any confessed themselves to be Christians they should be put to death ; so such as you call 〈…〉 , should for this very name suffer . As Tertullian said , Nomen pro●●●i●ine , when the very name of Christian was taken for a crime ▪ ●nd for meanes of suppressing errors , what meanes could suppresse those many errors that sprung up to the successive ages o● the Church ? Was not the word of God the onely meanes , and not humane power ? yea humane power is as well a meanes to maintain heresies , as to suppresse them . You know what Constantine and his sonne did to maintain the Arrian heresie . And orthodox Independent Churches are as good means as any other ; together with the care and countenance of the Magistrate , if it may be had , to defend them , and inable them to send forth labourers , without which the Presbytery will bee as barren , breast and womb , as any other . The twelfth Question . The sundry passages of this question , as I find them scattered along , I shall glean them , and so bundle them up for a conclusion at this time : For this question seems to be a Lerna of Queries . And first , you quarrell the Title of Independencie . Truly , brother , none of all those whom you thus intitle , doe at all glory in this name , so as to give you thanks for your so often stiling them thus in one poore sheet of paper , seeing th●y cannot imagine you doe it honoris gratia , while every where you set it as a brand . Notwithstanding we are not so ashamed of it , as utterly to disclaime it ; and that for two reasons . First , for distinction sake between us , and that which you call your Presbyteriall government . The second is , because this word Independent is to signifie , that we hold all particular Churches of Christ , to bee of equall authority , and none to have or exercise jurisdiction over another , but that each Church is under Christs government , as the sole Head , King ▪ Lord , Law give● thereof . But wee would not that you should give us this as a nick name , or a name of reproach , or badge of scorne : no● that you should call us so , as if we denied subjection to civill authority in matters of civill government nor yet that you should mean such an Independe●cie , as if we held not good correspondence with all sister-Churches , by way of conseciation , consultation , communion , communication , mutuall consolation , supportation and ( in a word ) in all things , duties , offices , as wherein Christs Kingdom is held up , the graces of the Churches exercised , & the liberties of each Church preserved intire , which is the glory of Christ , which we have touched before . And therefore , brother , you mightily mistake the matter , when you interpret Independency , as not needing both the Communion and assistance of other persons , Nations , Churches . Then secondly you question , Whether the Nationall Covenant dothin sundry respects strongly ingage the Nation against Independency ? Truly , brother , not at all , so long as all our Reformation is to be reduced to , and regulated by the word of God . And that is a sure foundation , whereon our Independencie dependeth . In which respect the Nation is by the Covenant ●●g●ged for Independencie . Thirdly , you queree , whether if Independencie ( rightly taken still as before ) if stript of all disg●ising pretences , be not Pharisaicall , vainglorious , selfe-conceitednesse , &c. Here , brother , you lash us with a whip of many cords , but that our armour is p●oo● . So you have done more then ten times , yea all along . And that all this should come from a friend , a brother , a suffe●er , from a companion , & counsellor , how hard is it to be born ? 〈…〉 you tell us of disguising pretences , if stript ; and for this , you have provided an unma●king for us . O brother , we have no such d●sguisings , as to feare your unmaskings . We may in this boldly answere with the Apostle , 1 I hess . 2. 3. 4. 5. And for Pharisaicall ▪ Spirituall pride , vain-glory , singularity , selfe-constitednesse of superlative holinesse , which as dirt you throw so liberally in our face ; To this brother , I will say no more but this : S● sat est accusasse ▪ quis innoeens erit ? It a bare and malicious accu●a●ion be e●ou●h to fasten a crime , who shall be innocent ? And did you ever enter into our hearts , to see what secret spirituall tumours , and apostumations be there ? and if not , how come you presently , in the very same sentence , and with the same breath to blow all this besmearing dust into your owne face ? For you charge us with passing uncharitable censures upon mens hearts , and spiritual ●states ; of which ( say you ) God never made us Iudges , and forbids us for to judg because he onely knowes mens hearts ( as was noted before . ) Now then , brother , why doe you thus judge the hearts and spirituall estates of your brethren ? Consider it well in cold blood . And , brother , what doe you see in the Independencie , that you should thus judg them ? The Tree is knowne by the Fruits . Are they ambitions of preferments , of glory of the world , of favour of great ones , of praise of men that doe voluntarily forsake all , and strip themselves of all to follow naked Christ ▪ Pharisees indeed loved the prayse of men more then the praise of God . That 's Pharisaicall , so in the rest . Therefore brother , tell not the world what malice may suggest unto you to think of us , but what you ●●e or observe in us . And yet , brother , the ●n●e of charity is , that you should first tell your brother privately o● his fault , before you blaze it to the world . But thus at least we come to know our ●a●●t . And what is it ? Wee doe , ( say you d●●m our selves too transcendently hol● s●●stified and religious a●ov●o he●s ; that we esteem them altogether unworthy of yea who●● exclude them from our Communion & ourch-society , as Publicans , heathens , or p●of●ne ●ersons ( though perhaps as good , or better then our selvs ) unlesse they will submit to their Church-covenants , & government , ref●sing ●l true brotherly familiarity ▪ society with them . So you . Now , brother Pryn , I confesse I am one of th●se , whom you call Independents ▪ and did you ever observe any such supercisious strang●nesse of ●●r●●age in me towards you , and other of your and my friend ▪ 〈…〉 e zealous against Independents , then your selfe , ●s youchange us withall ? Have there not been many interchangeable invitations between you and me , with loving acceptations , whereby we have enjoyed mutuall society , in all friendly and brotherly entertainment , saving ●●ill some quarrels about 〈…〉 way , but ever parting friends ? And more frequent it had been , had your occasions , and sometimes mine owne , permitted ▪ And neither at this day , since these you● invectives came forth , ( though they were no small griefe to me , and that even for your sak● ) am I become a greater stranger to you , either in face or affection , then I was be o●● For I am so perswaded of your good nature , thar did you truly epprehend , and dive into the mystery of Christs Kingly government in his Churches and Children , certainly you would never have thus sharpened and imbittered your style against your brethren ; the Lord open your eyes to see it . But however , brother , either be more moderate in censuring , or else censure not at al● , without ju●● cause . But we exclude ( say you ) as good or better then our selvs from communion and Church-society with us . Surely it may be so ; but , brother , we exclude them not ; but they exclude themselves . And you give the reason , because they wil not submit to the Churches government . But it doth not hence follow , that wee therefore deem either our selves so transcende●tly holy ( as you say ) or others altogether unworthy . But , brother , we esteem the government of Christs Church so holy ▪ as we cannot think them fit to be admitted ( be they never so good ) that think so slightly of the way , and of them that walk in it , that they refuse to agree to walk in this way with the people of God . Would you admit of a member into your family who is disaffected with your courses , and orders of the family ? What cause then hath he to complain , if upon knowledge thereof you refuse to entertain him ? If therefore every family should be carefull to provide for its own peace , by having all in it of like affection and judgement , ( if possible ) why not Christs owne house and family ? And , brother , the truth is , ( for we love no disguising , as to need any unmasking ) wee love not in a time of reformation , after a generall tincture of superstition and will-worship , blindly to goe to work , to admit of all commers , and to cast Christs Pearles and holy things to such as we know not . Or if we b● perswaded they be truly godly , and yet they are not perswaded of the warrantablenesse of this way , how can they with a good conscience desire communion with us ? And if not , how can the Church receive them ? Nor indeed doe any such offer themselves ; nor doth the Church impose any such conditions , as a godly Christian hath cause not to accept . We desire to doe those things that please God , namely , such as he commends and commands . Rev. 2. 2. Christ commends the Angell of the Church of Ephesus , for not hearing with those that are wicked , and for trying those that sayd they were Apostles , and were not , but were found ly●rs . So some may come that professe themselves to be Christians , that is , to be godly , to be beleevers , but we dare not receive them without triall : if they refuse to be tried , we may the more suspect them . And what interest hath any to Church Communion , that is not a member , or to the seal , that is not in Covenant ? And we love not to do that , for which to repent afterwards . We desire all our members may be such as they may peaceably and sweetly continue with us . We are loath to have the world offended by the unworthy walking of any one member . And we desire by our best providence to prevent , that none once admitted , should ever be cast out again . And brother , all this we hold to be our duty , for the preferring of the honour of Christ , and of his Ordinances , and of his Churches in the beauties of holinesse . Others may take a broader way , if they please ; wee dare not . The Church and body of Christ is not of so slight account with us , as that we should carelesly and promiscuously admit of every one that offer themselves , without some triall of them , both for the Churches satisfaction , and for the account shee must make to Jesus Christ . How strict the Jews were , Airsworth in Gen. 12. v. 17. relates out of the R●●bines . And even Bellarmine himselfe had such a cleare apprehension of the generall nature of Christs Church , ( though himselfe did not experimentally and particularly know it ) that hee useth th●se words : Ecclesia precip●è , &c. The Church especially and intention●lly , gathereth onely beleevers , such as have true faith in their heart . And when any hypocrites are mingled among , such as truly beleeve not ▪ i● falleth out besides the intention of the Church . For if it could know them , it would never admit them ; or being casually admitted , it would so thwith exclude them . Thus Bell●rmi e ; which he sets down as a most true speculative Prinple ( though but ill applied , and worse practised by him and his , and such like , ) which yet all true Churches should be carefull to observe , and pot in practice . And truly , brother , we desire to do this , that , if it be possible , no misbeleever , no prophane liver , no hypocrite be admitted a member of Christs body ( though an hypocrite having his viz rd on , may sometimes * creep in unawares into the Church ) And therefore diligent circumspection is used for prevention . And ●urpius ejicitur , quam non admittitur h●s●es : A guest is in refairly kept out , then cast out . This , brother , is our course , that we hold in admitting of members ; we think we cannot be too wary , though too strict we are not . We suspect the gold that will not abide the touch . A Christian name may silver over the copper , such as the Scripture calls reprobate silver , Ierem. 6. 30 ▪ Though we know each currant coin hath its allowance of allay ; and each beleeving Saint so many grains allowance ; but all sincere , no thing counterfeit . And as for Church covenant , we have sufficiently spoken before . The last charge you lay upon Independencie , is , uncharitablenesse , carelesnesse , and neglect of one another welfare , and the like . Brother , for uncharitablenesse , let our practises , the best proofes of true charity ▪ plead for us . We ●●ve manifested our love and loyalty to the State , whereof we are natural and politicall members . For the safety thereof we have powred out our estates to the very bottome . We dare herein compare with all others of our rank and meanes . My selfe a poore man , am out for the State ▪ between foure and five hundred pounds ; and , I blesse God , I have done it with a cheerfull heart , nor for squint respects to lay out so much at once , to receive of the State so much annuity . Yet I speak it not to glory , but you have compelled me . And besides their means , none have more prodigally adventured and spent their lives for the State , then your Independents have ; and for none hath the God of Battels appeared more . And but for stirring up envie ( which needs not ) I should put you in mind of Marston-moore . In a word , brother , we dare challenge all the world in point of fidelity to the State , and our native countrey . Where be they that more love , honour our Senat , Synod , Syn●drion ? Who pray more frequently , more fervently for them ? So that herein you cannot say we are Independents , as for want of true love , and that of the best kind , to the publick Cause and State , from which our Independencie is so farre from separating our hearts and affections , with all our abilities to serve it , as that it hath cleared it self to be as fast & firmly united unto it , as any other whatsoever . And for true charitablenes ▪ brother , where is it to be found , if not in those Churches you call Independent ? But you will say , this love is among our selves . And God grant it may ever be so : Yet it ends not here , but extends to all ▪ And , brother , for a close , I challange you to shew me any one parochiall Congregation in England , where in there is , or can be the like love one to another , the like care one for another , the like spirituall watchfulnesse one over another , the like union and communion of members in one mysticall body , in a sympathy of affections , in such a fraternitie as is described , Psal. 133. a lively type of a true Church of Christ . Till you shew us the like in any of your Parochiall Assemblies , consisting of your mixed multitude , good brother , restrain your spirit so mightily imbittered against us , lest in charging us with uncharitablenesse , your self alone be found to be uncharitable . And so I have done with your first twelve Questions . A VINDICATION OF CHURCHES , COMMONLY CALLED INDEPENDENT . OR AN ANSVVER To Mr. PRYNNES second Book . MY deare Brother , to your twelve new Interrogatories I present you with a new Answer . I call it new , because I shall cull out such passages , as I find new , or not so much insisted on in your former twelve . Which as they are fewer , so I shall be the shorter , for as much as in the former , I have been the larger . But brother , I find not that in your Book , which you pretend in your Title , to wit , the Unmasking of Independency . Nor can we expect it of you : for in your Proeme you say , that the Independents have not dogmatically , and in direct termes , discovered the full truth of what they assert . If not , what kind of visage will you discover , when you have taken off the mask ? Surely , by your handling of the matter , you mean to unmask some hags face , such as pleased the Painter . Which when you have done , it will appeare to all the wise-hearted , that it is not the face of Independency , as wherein there shines forth such a beauty , as it seemeth you yet never saw . In your Preface to the Courteous R●●der , you say , We politickly conceale the principall grounds , and more deformed parts of our Church-Platforme , for feare of miscarrying . Good brother , who told you so● Remember your own lesson before , Judge not . But indeed , had you reproved us ( yet in love and meeknesse ) for not setting forth more fully a compleat Modell of this fabrick , or spirituall house , it had been something . Which yet if it were done , you would not impute it to policy , that it was not sooner done . But when it is exactly done , you will find no deformed parts at all in it : but contrariwise a greater beauty then in that famous Temple that Solomon built , as being the spirituall Temple of Jesus Christ ; so as I am sorry you are put to the paines of pumping out our determinations ( as you say ) by your Questions : When as you should rather find it as a fountaine flowing forth in the streets . But brother , how doe you write by Question , not decision ( as you say ) when your Questions prove to be decisions , as your former twelve are ? And what doe you els , but refute upon bare conjectures , Andabatarum more pugnando , as those at blind-man-buff . For your Charges upon us are very sore , and ( as many doe say ) bitter , so farre beyond reason , as you are not able truly to say , Wherefore . For your first Question , Whether the Independent forme of Church-government be anywhere to be found in the Old or New Testament : this we have resolved in your former Twelve Questions : so as this is no new Interrogatory , unlesse you put the greater difference between Questions , and Interrogatories . And though it were in no antiquitie ( which yet we have shewen before ) neverthelesse , if it be found in the Scripture ( as there it is ) whatsoever clouds of the mastery of iniquitie have darkened the lustre of it for so many hundred yeares : yet this cannot plead prescription against it . For if Nullum tempus occurrit Regi : then surely no tract of time can prescribe against the law of Christs kingdome , which we finde upon sacred record . But where , say you ? Why , brother , this House of God wherein Christ rules as King , stands upon so many Principles , as so many maine pillars , not to be shaken . As 1. It is a spirituall house , whose onely builder and governour is Christ , and not man . 2. It is a spirituall kingdome , whose onely King is Christ , and not man . 3. It is a spirituall Republick , whose onely Law-giver is Christ , and not man . 4. It is a spiritual Corporation , or body , whose onely head is Christ , and not man . 5. It is a Communion of Saints , governed by Christs Spirit , not man's . 6. Christs Church is a Congregation called and gathered out of the world by Christs Spirit and Word , and not by man . These Principles are such , as the Adversaries themselves of this kingdome of Christ , cannot , dare not deny . And out of these Principles doe issue these Conclusions . 1. That no man is the builder of this spirituall house . 2. That no man , nor power on earth hath a kingly power over this kingdome . 3. That no earthly Law-givers may give Lawes for the government of this Republick . 4. That no man may claime or exercise a headship over this Body . 5. That no man can , or ought to undertake the Government of this Communion of Saints . Item , That none are of this Communion , but visible Saints . Ergo , a true visible Church of Christ cannot be defined , or confined to a parochiall multitude . Item , ●hat , that Government of this Communion , is not extrinsecall , but intrinsecall , by the Spirit of the Word , and by the Word of the Spirit . 6. That men may not appoint , limit , constitute what Congregations of all sorts they please , to be Churches of Christ , as Nations and Parishes . But you confesse in generall , Christ to be the Builder , the King , the Law-giver , the Head , the Governour , the Caller , the Gatherer of his Churches . If you doe , you must approve of those Churches you call Independent , as whereof Christ is the onely Builder , King , Law-giver , Head , Governour , Caller , and Gatherer . If you doe not , in denying Christ in these relations , you deny Christ in his absolute Regalitie . But in your Answer to your Antiquerist , pag. 6. you doe in part grant Christ to be King internally in the soule , which , you say , may passe for tolerable . O brother ! No more but may passe for toleráble ? You that are so l●rge-●earred to your friends , are you so strait-laced to Christ ? Surely , Brother , Christ is the full and sole King , raigning in the heart and conscience of every true beleever . It were intolerable , not to grant this in its full latitude . But you absolutely deny Christs sole kingly Government , externall over his Churches . Brother , this is no lesse Christs kingly Prerogative , then the former . Hee that is King over every part of the body , must needs be King over the whole body . It therefore Christ be the only King over every mans conscience , so as no man , nor power on earth , may sit with him in this his Throne : then consequently by the se●f-same reason , must he by the Word of the kingdome , as the only Law thereof , exercise his kingly office over his Churches ; so as no humane power or law may intermeddle to prescribe rules for the government , or forms of this spirituall House , and Kingdome . For otherwise , if man should set up a form of Government over the Church of Christ , to which all must conforme ; then of necessitie should man b● Lord over the couscience , which is the highest presumption against the most High . And then what mischiefs would follow● What intolerable tyrannie over the conscience ? Then must your words ( ibid. ) come to passe : If a moderated or regulated Ep●scopacie the same with Presbyterio , should by the Synods advice , be unanim●usly established in Parliament , as most consonant to the Scriptures , and most agrerable to the Civill Government , I shall readily submit unto it without opposition , and why not you , and al● others ? So you . O Brother , I stand amazed ! But I go on . Then againe , the Scripture , as it sets downe the qualifications of the members of this body , so the forming of them in the body in the parts thereof , more principall , and lesse , superiour and inferiour , for order and well-being : As Pastors and Teachers , Teaching and Ruling Elders , Helpes , Governments , Bishops , and Deacons , or by what other means soever they are diversified in Scripture . And this is one uniforme forme of Government , which Christ hath fixed in his Churches , without any difference at all , but secundum●magis & minus ( as before ) as lesser Churches have fewer Officers , greater moe . So as , brother , if the old Wine be better , old Presby●erie , old unlordly Episc●p●cy , surel ▪ the Independents do justly challenge it : Which had you once truly tasted of , you would never have desired to drink other . The Lord remove that aguish humor * Vexatus f●bre recus●t ●ptima . Your second Interrogatory is , about the lawfull powe● of Civill Magistrates in all matters of Church-government , wherein you tax some Independents for extraordinary eclipsing the same . Some : what some may say , is one thing , must therfore the Independent Church-government say it too ? You alledge for this a passage in the Answer of two of the brethren to A. S. for wch one of them is lately questioned : but , I hope , he wil clear himself . But the weight of this whole Interrogatory lies in your Marginall note : where you peremptorily conclude ; That the chief Government and ordering of the Church , and power of making Ecclesiasticall Lawes , or Canons to bind it , before the Law belonged to the Patriarks and others , was not as they were Priests , but Rulers , and Fathers of their Families : under the Law ( say you ) it belonged to Moses , to the Kings of Iudah , Israel , and the morall Assemblies or Congregations of the Princes , Nobles , chiefe Captains , Heads , and Elders of the people : Therefore under the Gospel , by like reason and equity , and because it is a part of Christs kingly , not Priestly , or Propheticall Office ▪ it must needs belong to Christian Princes , Magistrates , Parliaments , to whom Christ hath delegated his kingly Office ; not to Ministers , to whom he hath given onely his Propheticall or Priestly Authoritie , not the Royall , as the Scriptures at large relate : nor yet to particular Congregations , who are not Magistrates , nor higher Powers , invested with Christs royall Authoritie . So you , where you tell us many strange things , but prove nothing . But , brother , in such a weighty Argument as this , your {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , will not serve the turne : yea , you here overthrow those Principles forementioned , That Christ is the onely King , so the onely Priest , the onely Prophet of his Church ; which his three offices are incommunicable to any creature , as they are proper and peculiar onely to him ; He is the onely King , &c. Now to be solus , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , The onely Potentate , the King of Kings , and Lord of Lords ; this is Christs Regall prerogative , which is in communicable to any , or to all the powers on earth . It is no lesse incommunicable , then his omnipotencie , his omniscience his omnipresence , and the rest of his incommunicable Attributes ; no lesse then his Mediatorship . Those Patriarchs and Princes of Israel before the Law , and under the Law , from Adam to Christ , never had this power or prerogative , to make Ecclesiasticall Lawes , or binding Canons ; no nor yet Moses , no● Kings of Iudah , Israel , and Generall Assemblies , Princes , Nobles , chiefe Captaines , and Elders of the people , as you muster them up together in your marginall note . A seeming goodly Army indeed ; but so many shadowes of men , for any such power they had , as you would with your penfull of ink paint cut unto us . And first for those before the Law was given in Sinai : had they this power you speak of ? Cain and Abel brought their Sacrifices . What ? Was it a * will-worship of their own election ? If so , God had regarded Abels sacrifice no more then Cains . How then ? Their Sacrifice was of Gods own appointment : Adam had it from God , and his children from him . For as God revealed to Adam , Christ , so those Sacrifices , types of Christ . Whence the learned Interpreter Calvin saith , Tenendum est , &c. We are to hold , that the manner of sacrificing was not unadvisedly devised by them , but delivered to them from God ▪ For seeing the Apostle res●●res the dignity of Abels sacrifice , as attributed to faith , it followes , he offered it not without Gods commandement . So as it could not have pleased God , had it not been according to his commandement . So Calvin . Nor is all here expressed : no doubt they had an Altar also , whereon to offer for the sanctifying and accepting the offering ; which Altar was a type of Christ the true * Altar , to whom Abels faith had respect . Though we read not of Altar before Gen. 8. 28. We read also of difference of beasts clean , & unclean , Gen. 7. By all which it is evident , that God gave a law to Adam and his off-spring , sutable to that in Mount Sinai , for a rule of divine worship ; so also for Church-government . And this further appeareth by the Law in Sinai afterwards , where Moses is expresly charged to do all things ( both for worship and Church-government ) according to the patern shewed him in the Mount ; as before we noted . And when the Temple was to be built , God gave to David an exact patern of all things , yea , of every particular , both in writing and by his Spirit , not onely for worship , but for the whole ministration about the Temple , a type of Christs Church under the Gospell , so as neither Moses nor Kings of Iudah , had the least power to devise any other forme , then that prescribed of God . The keeping of the Passover once in the second month by Ezechiah , was extraordinary , upon a case of necessity . And for the Kings of Israel , will you equall them with the Kings of Judah ? Had they lawfull power , as Jerobam , to set up his two golden ●●lvs , and so to change the form of worship & Church-government ? When that King A●as set up his Damascen Altar , was it by a Regall power invested in him from God ? So of other Kings of Juda , good or bad , they had no lawfull power at all to alter the form prescribed of God , one jor . And therefore , brother , you are wondred at , that being a man of much reading , and mightie parts , you should utter such strange things ( ne quid dicam durius ) as these are , and that so confidently , when you neither doe , nor ever can bring the least proofe , yea or colour of what you affirm . And therefore your inference upon such empty premises , that therefore under the Gospel , by like reason and equity , it must needs belong to Christian Princes , Magistrates , Parliaments , to whom Christ hath delegated his Kingly office , &c. is no consequence . Whence I note two things : 1. Like reason and equity . Now in your premises there is neither reason nor equity , because no truth in them . 2. Christ hath not delegated his Kingly office to any Princes , Magistrates , Parliaments , to set up any form of worship or Church-government of their devising , or conceiving , no more then hee did to all , or any of those you reckon up in the Old Testament . I pray God give you a better understanding in this mystery of Christ , and godly sorrow for these things . Take then the counsell of this great King : Bee wise therefore , and understand ; and kisse this King , this Sonne of God , by obeying him in all that he saith , as being not onely the onely King , but the onely Prophet of his Church ( as before ) whom whoso heareth not IN ALL THINGS , shall even be cut off from his people . But how then doe you say , This is a part of Christs Kingly office , not Priestly , or Propheticall , to set up a government ; and , hee hath not communicated those other offices to Princes and Parliaments : Whereas Christ doth in all things regulate his Kingly office by his Prophetical office ? And again , how say you , Christ hath not given his Kingly office to Ministers , but onely his Priestly and Propheticall ; and yet you make an Assembly of Ministers as Rector Chori to be the leaders and guides to a Form of Reformation , and that necessarily ? And denying such to bee Kings , or to have a Kingly office , you exclude them out of the Albe of those faithfull ones , whom Christ hath made ▪ a * Royall Priesthood ; even * Kings and Priests to God his Father . But so much of this second Interrogatory . The third Interrogatory . Touching this : 1. Wee assume not the power to gather Churches , but being sent or called to preach the Word of the Kingdome , thereby people thus called of God , come to be gathered into Church-fellowship , and so by consent doe chuse their Officers . 2. Such as are thus called , to acknowledge Christ their onely King , were not begotten to this acknowledgment by such Ministers as you speak of , who deny , disclaime , and preach against Christs Kingly government over mens consciences and Churches . So as such a conversion as you speak of , comes not home to whole Christ : and such , with their converters , doe deny Christs Kingly government ; what kind of converts call you these ? Or at least and best they are converted but in part ; and that main thing wanting , to wit , Christs Kingly office , they come up to by the preaching thereof . 3. Such Ministers , when they set up Christs government , may ( being agreed upon by all sides ) have those Parishioners again , that for want of it at the first went from them . 4. Our solemne Vow and Covenant obligeth us not to any thing that is prejudiciall to the authority of Gods word , and the libertie of a good conscience , considering how Churches are gathered out of all the world , not this place , nor that , not this house nor that , but out of * every nation , such as fear God , and * out of every house the sons of peace , & out of * every Citie or Town , all that receive the Gospel , are called and gathered to Christ . 5. Concerning Christian liberty in joyning to severall Churches , as in the same house some to affect one , some another : you know what Christ saith , Luke 12. 51 , 52 , 53. And it is God that perswadeth I●ph●t to dwell in the Tents of Shem. And , brother , all that noyse you make all along , with extreame aggravations , as Confusion , Distraction , implacable Contestations , Schismes , Tum●lts , &c. What are they but the very out-cries which the Prelats ever used for the crying and keeping up of their Hierarchy , built upon the same sandy foundation . This is well noted in the Harmony of Confessions , Sect. 11. Confession of Ausburg . These Senater-like Declamations though they be very plausible , and incense the mindes of many against us , yet they may be confuted by most true and substantiall arguments . As , All the Prophets and Apostles were true lovers of the peace and concord of Nations and people : yet were they constrained by the commandement of God , to warre against the Devils kingdome , to preach heavenly doctrine , to collect a Church unto God , and the like . And , The true doctrine of God , and his true worship , must needs be embraced and received ; and all errors , that tend to the dishonor of God , must be abhorred and forsaken , though all the world should break and fall down . And much more there . 6. Though we are fully perswaded by Gods Word and Spirit ▪ that this our way is Christs way ; yet wee neither doe , nor dare judge others to be reprobates , that walk not with us in it , but we leave all judgement to God , and heartily pray for them : we our selves have been formerly ignorant of it , therefore wee pitie others . 7. Where you object , that under pretence of Christian liberty , whole Houses , Parishes , Counties , may thus come to be divided into severall formes of Churches , as some for the Presbyteriall , some for the Hierarchicall , and so cause Schismes and ruines ; or at least unavoidably subvert all ancient bounds of Parishes , all setled maintenance for the Ministery by tythes , &c. Brother , for Christian libertie , who shall perswade the conscience , or who hath power over it , but he that made it , even God , the onely Judge thereof ? And for difference of mens judgements in points of Religion , how can it be avoided ? And yet it followes not , that upon such differences should come ruine to a State . What serveth the Magistrate , and the lawes of a civill State for , but to keep the peace ? And as for Parishes , will you allow no Churches but Parishes ? Or are Parishes originally any other but of humane , politicke , and civill constitution , and for civill ends ? Or can you say , that so many as inhabit in every Parish respectively , shall bee a Church ? Should such Churches and Parishes then necessarily be Churches of Gods calling and gathering ? Are they not congregations of mans collection , constitution and coaction meerly ? What Churches then ? And as for Tithes : what Tithes , I pray you , had the Apostles ? Such as be faithfull and painfull Ministers of Christ , he will certainly provide for them : as when hee sent forth his Disciples without any purse , or provision , he asked them , Lacked you any thing ? They said , Nothing . Surely , the labourer is worthy of his hire . And as for Ministers maintenance by Tithes , I referre you to the judgment of your learned brother Mr. Selden . And as for your Independent Ministers , they plead no other maintenance then the New Testament holds forth , yet not denying the Magistrate and State a power to appoint maintenance for the preaching of the word , as is done in New England , to those that are not members of Churches . And where you charge them , for having the faith of Christ in respect of persons , as if they admitted the rich , rather then the poore : Brother , I hope it is not so with others ; I am sure , not so with me . And lastly , for your marginall young Interrogatories : As , 1. Of how many members each Congregation ? I am sure your Congregations admit neither augmentation nor diminution , but according to the capacitie of every Parish . 2. Within what precincts ? Christs Churches are not limited either to place or number . 3. What set Stipends allowed ? Sufficient more or lesse . 4. When and where Churches should assemble ? For when ? at times convenient . For where ? Not necessarily in this or that place . 5. Who shall prescribe extraordinary times of fasting , or thanksgiving to them upon just occasions ? If the occasion be the Churches peculiar Interest , the Church agrees upon the time . But if it be publick , concerning the Politick body of the State , whereof we are native members , in whose weale or woe we sympathize , either we keep dayes of our own appointment extraordinary , or if the Civill State command and appoint a day , we refuse not to observe it . 6. Who shall rectifie their Church-Covenants , Discipline , Censures , Government , if erroneous , or unjust ? First , Each Church useth her best meanes left her of Christ , within her selfe . Secondly , If need require , she useth the help of Sister-Churches . Thirdly , If any other , as the Civill State , be not satisfied , shee * refuseth not to yeeld an account of her actions , being required . 7. Shew us ( say you ) a sufficient satisfactory Commission from Gods Word for all they doe , or desire , before they gather any Churches . Brother Prynne , you say you will pump out our thoughts ▪ yea , it seemes , you will exanclate , pumpe out every drop that is in us . But stay , brother , you are not yet a Magistrate . And 2. wee hope you will not take up againe the Oath ex Officio to pump out all our secrets . And 3. Though I have for my part dealt very freely with you , as my brother , all along : yet give me leave to keep a Reserve , Done● ad Triarios redieritres , untill it come to a dead lift , in case we shall be brought before * Princes and Rulers , to give an account of what we doe , or desire . And 4. you put us upon too unreasonable a taske , to satisfie you in all that we DOE , or DESIRE . First make your particular exceptions , and demands for this , or that ▪ and then we shall know the better how to shape you an Answer , as you see we have here done . What are all your books of Law ▪ cases , all the Volumes of the Casuists , to the resolution upon general grounds , of incident matters , which could not be ruled till they happened ? and yet the Government of States is one , and the doctrine of the Scripture in all generally necessary poynts cleare . And we desire you not too too much to grow upon us , when you see we are so coming , and free . The fourth Interrogatory . This is much like the next before . For that was about Ministers power to gather Churches : this , concerning the peoples power in uniting themselves in a Church , choosing their Minister , erecting such a Government , as they conceive most sutable to the Scripture . And so all manner of hereticks may set up Churches , and all manner of heresies , sects , be brought in . I answer , as before . A Church is a Citie of God , which by her Charter becomes a Citie , being called of God , and by the same Charter ( the Scripture ) chuseth her own Officers : and sets up no other government , but what her Charter prescribes . If any other doe otherwise , and doe pervert the Scripture , it is not to be imputed to the Church of Christ . Her liberties are no law for others licentiousnesse . It was so in the Apostles times , and the next ages after . The true Churches liberties were no true cause of so many heresies ; no more then the Christians of old were the cause of the calamities of the Citie or Empire of Rome , because Nero and other Tyrants falsly charged them , and as injuriously dealt with them . Nor may we cast away the priviledges of Christians , because others abuse them . Yea , whether we use our priviledges , or no , errours and heresies will be . The Apostles , and Apostolick Churches , could neither keep , nor cast them out ; as is shewed before . But brother , where you say , that if this liberty of setting up an Independent Church-government be admitted : then by the selfe-same reason , they must have a like libertie to elect , erect what Civil forme of government they please : to set up a new Independent Republick ▪ Kingdome , &c. By the selfe-same reason ? Surely by no reason at all . Shew us a reason hereof , and take all . And you know , that Republicks , Kingdomes are Independent , though not of Churches electing , erecting . It is unsatisfiable injury , and extreame irrationality thus to argue ; for hath Christ given the same command to his people , as such who are not of this world , nor their Kingdome , as he hath done to them in spirituals which he commands them to practise whosoever forbids ? 2. They set up no forme , but take that which is prescribed , which God hath not done in civill government , but left it free , 1 Pet. 2 Rom. 13. The fifth Interrogatory . Herein you make a comparison between Presbyteriall and Independent Churches ; Why not that , as well as this ? And if this , why doe we not shew solid proofe of it ? I answer : We desire to enjoy ours , without making comparison with yours ▪ For proofe we have shewed sufficient . Then to a second Quere ; the answer is , not the Minister alone , nor the Congregation alone , but both together admit members , and set up Christs Government , not their own . And how ever you make us a Conventicle , consisting of inconsiderable ignorant members : I beleeve , brother Prynne , when you shall have any thing to doe with the most contemptible of such Conventicles , as you esteeme us , you will not altogether find us such , as you are pleased to terme us . And for Nationall Parliaments , States , wee honour them with whatsoever honour is due unto them , as Gods * Word commandeth us . And for a Nationall Councell , as this is , called to advise , not to be peremptory Judges in the matters of God over our consciences , wee detract not their due honour too , as they are pious , and learned men . 2. Where you would have them have the same power in a Parliament and Synod , that they have in a Church , if they be members , it is answered , that all power is restrained to its own sphere and place , so that we may have a greater power in another kind , and yet not that ; as no Parliament man hath the power of a Master of a family in the Parliament , though he have a greater . The sixth Interrogatory . This Interrogatory hath sundry branches : the answer whereunto respectively , will intimate what they be . 1. Wee say , as before , None of our Ministers doe by any usurped authoritie gather Churches . 2. We cannot conceive , that any law of the Land is against the setting up of Christs kingdome in the hearts of his people ; and in those Congregations called and gathered by the voyce of his Word . Nor doth the Ministery of Christs word more in this , then it did by John Baptist , Christ himselfe , and his Apostles , when they called Christian Congregations out of the Jewes Nationall Church . Even the Imperiall heathen Roman Lawes gave way to the preaching of Christs kingdome , and gathering of Churches within their Territories , Provinces , Cities . 3. For Church-government , Covenant , wee have said enough before . 4. Concerning a Nationall Church also , we have spoke already in the former Answer . And I desire brevitie , and not to answer all your repetitions and aggravations , lest I may nauseam movere . 5. It is one thing for a State to set up a new forme of Ecclesiasticall Government , and another to pull downe the old . This they were bound unto by the Word of God : but not so that , unlesse it be the same Church-government which Christ sets downe in his Word ; besides which none other ought to be set up , though never so much pretended , and by men conceived to be according to Gods Word , when made sutable to the Lawes , Customes of every Nation , and manners of the people , as you affirme ; of which before . Lastly , This Church-government , which we professe , you shall never be able to prove ridiculous and absurd , as you conclude your Interrogatory . The seventh Interrogatory . This Interrogatory is about the dismissing of members : 1. to become members of Presbyteriall Churches : 2. Or of other Independent Churches . I answer , If any will desert their Congregation , who can let them ? Yet it is the Churches care and duty to preserve it selfe , and all the members in unity of the body ; and also from whatsoever may be sinfull . If any shall repent , and fall back , Churches are not more free , then * Christ himselfe was . If any for conveniency sake , or necessary occasion , desire to joyne with some other Church , doe you think it unreasonable , first to acquaint the Church with their desire ? And doe you not allow of Letters of recommendation , when any is to passe to other Churches ? May not els jealousies and suspicions arise , and heart-burnings between Churches ? Do you not remember , what divisions and emulations the want hereof did cause among the Churches of old ? And , brother , we desire to doe all things in love . And we desire that others should doe no otherwise unto us , then we doe unto them : as you object . You twit us againe , for respecting the rich , more then the poore . If it be true , it is * our fault , and ought not so to be : if not true , it is yours , and that so often as ( as you doe ) you cast it in our dish . The eight Interrogatory . This Interrogatory is to charge us , for not admitting to Baptisme any Infants of such Parents , who are not members of our Churches . And , brother , you make this a most hainous and intolerable thing . Why , you know , if we would admit of all , it would be no small benefit and advantage to us , especially when we are to deale with rich mens children , such as you say we have in such high estimation . Therefore that we doe it not for rich men , you may thinke there is something in it , that covetousnesse is not ▪ so predominant in us ▪ as to corrupt our Conscience . And therefore brother , let some charitable thought take place in you , that we doe it rather of Conscience , then of Covetousnesse . And what say you to this , brother ? We preach Christ to the Parents . We preach him no lesse a King , then a Priest and Prophet . We preach him the onely King of our Conscience , and the onely Law-giver and Governour of his Churches . We exhort them to set up this King in their hearts . Wee exhort them to become and professe to be those Saints , of whom he is King . For he is * King of Saints . But , brother , they will not beleeve us ; they will not depend upon Christ , as the onely Lawgiver , and King over their consciences . Now , what would you have us to doe in this case ? Baptize the Infants of such Parents , as will not , in this respect , professe , nor confesse Christ to be their King ? Why , doe you not know , that no Infants have any title to Baptisme , that are not within the Covenant visibly ? And how are they within the Covenant visibly , but by vertue of their Parents faith outwardly professed ? And what outward profession of faith in the Parents , that refuse Christ for their onely King ? that are ashamed , or afraid , to professe to be in covenant with Christ , as their King ? If therefore the Parents professe not ▪ yea refuse thus to be in visible , Covenant , can the children be said to be in visible Covenant , and so to have a right to Baptisme , the externall seale of the Covenant ? Brother , here is obex , a barre put . If you say , The child shall not beare the iniquitie of the father . True ; but the Parents keep themselves off from the covenant by refusing Christ , in whom alone the beleever hath right to the Covenant ; and so the child is withall kept off . For it is not now under the Gospel , as it was from Abraham to Christ , The covenant was made with Abraham and his seed , so as by vertue hereof all the male Infants of beleeving Abraham were and ought to be circumcised . But now under the Gospel , those onely are accounted Abrahams seed , who professe the faith of Abraham , which faith looked upon Christ , and embraceth whole Christ in all his offices , and professe the same outwardly , Rom. 10. 9 , 10. So as the Covenant is entayled onely to beleevers now , and so to their children ( as Act. 2. 39. ) If then the Parents by refusing Christ as their King , as the Jewes did ( Luk 19. 14. ) doe hereby out themselves off from the Covenant , they do therewith cut off their children too : and this not to be recovered in the child , untill either the Parent be restored , or the child coming in time to beleeve , and to professe the faith of Christ , doe hereby claime his right to the Covenant , and so to Baptisme , as being a * childe of Abraham . Let this suffice for the present , why we dare not baptize the children of those Parents , that refuse to professe the faith of Christ , as their onely King , as well as their onely Priest and Prophet . For Christ divided , becomes no Christ to the divider . This is , according to the vulgar Latin translation , ( 1 Joh. 4. 3. ) solvere Iesum , to dissolve Jesus , that is , to receive him only in part , and not in whole . Which is the spirit of Antichrist . Besides , willing disobedience to any good order in a Church , deprives a man of the liberties of the Church : ( for so he may not eat of the provender , that will not undergoe the yoake ) Now this of a voluntary profession to walk with the Saints of such a place , according to Christ , is a thing so just , as following the example of the old Church , who were in particular Covenant with God . 2. In the New , they professed their giving themselves to God , 2 Cor. 8. 5. 3. All societies require some promise of their members . If it be said , we are members of the universall Church by faith and repentance : we reply , 1. this faith must be shewen by a voluntary giving our selves to Christ visibly , and then to some Church of his , if opportunitie serve ; for Christ will not have his people to be wandring sheep , when they may have a fold ; nor to be individua vaga , when they may be reduced to order . The ninth Interrogatory . This Interrogatory lays a charge upon Independents , for refusing to admit to the Lords Supper such as are not notoriously scandalous , nor grossely ignorant , but professe repentance , &c. which you say , is a very uncharitable , arrogant , yea unchristian practise , contrary to Christs own example in admitting Iudas to the Lords Supper ; Also to that of Paul , 1 Cor. 11. you calling it also a transcendent straine of tyrannicall usurpation over soules and consciences , and Gods Ordinances , worse then our most domineering Lordly Prelates , &c. yea Lording over Christ himselfe , and more then ever the Apostles did , but onely by their extraordinary calling , &c. I answer in one word ( omitting your copious aggravations , and sharp censures ) that we look further , then to a generall profession and conversation , namely , to their faith in Christ , that it be sound intire , and whole , and namely , whether they hold him to be as the onely Prophet and High Priest , so the onely Prince of his People , the onely Lord , and Lawgiver to every mans conscience , and over every Congregation or Church of his Saints . If they thus acknowledge not Christs kingly office , as well as his other offices , we doe not , we dare not receive them . And what have they to do with the seales , that refuse by covenant to own Christ for their King ? As for Judas , he received the sop , not the supper ; for , after the sop , he went out * immediately , saith John . So as it appeares , the other Evangelists relate some other passages by a hysteron proteron , as is not unusuall in Scripture story . And none of them saith , that he received the Supper . And suppose ●e did : the Churches Censure had not yet past upon him : onely John by a secret signe knew he was to be the traytor . For that of the Apostle , 1 Cor. 11. 28. that was a true Church , though now disordered ; and the Apostle refers the redressing of their abuses to themselves . The case is otherwise here , so as all your accumulated calumniations fall to ground . And concerning the Apostles extraordinary calling , if we must expect the like calling , we must not in the meane time admit of any , either to Baptisme , or to the Lords Supper ; neither should there be any gathering of Churches at all ; as some from hence doe gather . Besides , what shall the authority be , that Luther gathered the Churches by , and those that followed him ? and what lawfull gathering then have the Reformed Churches ? For your marginall note of Moses , David , Solomon , about setling Religion by Gods own direction : herein you come home to that I said before , alledged against your unlimited law . But in that you now restraine by their example , all Church-government to the Civil Magistrates ; you must make it out by holding close to the rule , that is , To settle Religion by Gods own direction , as you here confesse , and not to elect , erect a forme of Religion , and Church-government , such as they shall conceive sutable , &c. as before you told us . And Moses , David , Solomon , were all types of Christ , who put an end to all such . And while you there exclude the Priests from having any thing to doe in Reforming , or advising : What will the Assembly say to you ? But they may advise , you will say . But the Priests might do nothing , but according to Gods prescript law ; no more then Moses , David , Solomon . And if the Priests ( as you say ) had no ruling votes : then by this reckoning , what votes do you allow the Assembly-men , in their mixt Committees with the members of Parliament , or in the Assembly it selfe ? Reconcile these I pray you . The tenth Interrogatory . This Interrogatory questions , or rather ( as all the rest ) concludes , that that Text ( Mat. 18. 15 , 16 , 17. ) is not meant of any Ecclesiasticall censure , as of Excommunication , but onely of the civill Court of Justice . Brother , if you did speake hereas a Divine , and not meerly as a lawyer , you would not have , against the judgment of most learned Divines , ancient and modern , and not Papists , &c. so interpreted this place . And what speak I of Divines ? The Text it selfe is its own clearest Interpreter . For it is immediatly added ( v. 18. ) Verily I say unto you , whatsoever you shall bind on earth , shall be bound in heaven ; and whatsoever you shall loose on earth , shall bee loosed in heaven . Which is without controversie spoken of Church-censure , or of the power of the Keyes in exercising Church-discipline ; as that ( Matth. 16. 19 ) is spoken of doctrine , as the learned Calvin well observeth . So as this very context cleareth the former to bee meant of Church-censure , as it was among the Jewes . You alledge on the contrary , that learned Lawyer whom wee all honour for his learning . Good brother , I could wish that all this zeale of yours against Independents , might not arise from any jealousie , as if Church-censures should prejudicate or trench upon your pleadings at the Barre of civill justice . Farre be it , that we should have our motion beyond our own Spheare . Content your self with your own Orb , and we shall confine our selves to ours , I dare warrant you . Again , to what purpose do you urge this interpretation of this Text against us ? Do not all the Presbyterians expound it so ? And if this Text , which is made the great pillar of Presbyterian excommunication , be taken off , you leave no more to a Classis then we , scil. to consult and advise . And with this foot you have dashed all the milk you gave them . The eleventh Interrogatory . This Interrogatory is to perswadeus , that in that Assembly , or Evangelicall Synod ( as you call it ) Acts 15. the Apostles voted not as they were Apostles infallibly guided by the holy Ghost , but rather as they were in their ordinary capacitie , as Elders and chiefe members of it . Whereupon ( producing your six reasons for it ) you peremptorily conclude , that this is an undeniable Scripture-authority for the lawfulnesse , use of Parliaments , Councels , Synods , under the Gospel , upon all like necessary occasions ; and for their power to determine controversies of Religion , to make Canons in things necessary for the Churches peace and concernment , maugre all evasions , exceptions ( of Independents ) to elude it . But let us examine your six reasons , why the Apostles sate not as Apostles , but as ordinary Elders , &c. Where first , we lay this ground for the contrary , scil. that they sate as Apostles , because not ordinary Elders , as Elders , can say , It seemed good to the holy Ghost and to us . But the Apostles , as Apostles , might say so , because in any doctrinall point they had the promise of the Spirit , to bee led into all truth , as upon whom the Church was to bee built , Eph. 2. 20. Secondly , if they sate as ordinary Elders , then their decrees did no further bind , then as they might appeare to agree with Scripture ; otherwise Elders , as Elders , may bind the conscience , let the decree bee never so wicked . But to your reasons : First , For else ( say you ) Paul and Barnabas being Apostles themselves , might have decided that controversie at Antioch , without sending to Ierusalem . Answ. 1. By your favour , brother , Barnabas was not ( to speak properly ) an Apostle , though an Apostolicall man . 2. They argued with those Legalists at Antioch , sufficiently to convince them ; but they comming from Judea , and pretending the use of circumcision , and Moses Law , to be still in force in the Church at Jerusalem , and the controversie being between two great parties , the Christian Jews , and Christian Gentiles ; hereupon the Church at Antioch thought it requisite , for the fuller satisfaction to all parties , to send Paul and Barnabas to the Apostles and Elders at Jerusalem . And 3. because Paul and Barnabas are thus sent , doth it follow , that they were not sufficient ( yea Paul alone , as an Apostle infallibly guided by the holy Ghost ) to have decided the question at Antioch ? As no doubt sufficiently they did , though not so satisfactorily to all . And 4. that they are thus by the Church at Antioch sent to the Apostles and Church at Jerusalem : here is a good example for the use of communion of Churches , as in doubtfull cases to consult one with another . 2. Else ( say you ) the Church at Antioch would have sent to none , to resolve their doubts , but to the Apostles onely , and not to the Elders . I answer : In that they sent to the Elders also , it shewes the respect that one Church should have to another . 2. Those Elders were men endowed with the gifts of the holy Ghost . 3. Though they had not infallibility , as the Apostles had , yet their assent to the determination , was a witnesse-bearing to the truth thereof . 3. Else ( say you ) Paul and Barnabas would have put the question to the Apostles onely , not to the Elders and Church , as well as to them , vers. 4 , 5 , 6. This is answered in the former . 4. Else the Apostles would not have called all the Elders and brethren to consult , v. 6. when themselves might have done it alone . I answer : 1. Though the Apostles might have done it alone , yet they would not , but called together the Elders and Brethren , yea , and the whole Church at Jerusalem ( vers. 4 , 22. ) hereby to give a precedent to all Presbyters , or Elders of Churches , that in cases of difference arising , they call the whole Church together , for assistance and counsell therein . 2. In so doing , the Apostles diminished nothing of that Judicial power and authority which Christ left with them for deciding of controversies , being infallibly guided by the holy Ghost , while they thought it not fit to doe such things in a corner , which concerned the whole Church . 5. Peter and Iames ( say you ) would not have argued the case so largely , and proved it by Arguments and Scriptures , as they did , one after another , but have peremptorily resolved it without dispute , had they sate and determined it by their extraordinary infallible power . I answer : This followes no more then the former . For the Arguments they used , with the conclusion , were by the direction of the holy Ghost . And 2. The holy Ghost is not so peremptory , but will have his truths examined by the Scriptures , as Acts 17. 11. The Bereans are commended by the holy Ghost for examining Pauls Sermon by the Scripture , though hee were an Apostle , and spake by the holy Ghost . And 3. the Churches assent was taken in for a witnesse ex abundanti . 6. The finall resolution ( say you ) Letters and Canons of this Synod , had run onely in the Apostles names , had they proceeded onely by their Apostolicall infallible authority , and not in the names of the Elders and brethren too . I answer : There is as little reason in this , as in all the rest of your reasons : for then by this reason sundry of Pauls Epistles , which were all dictated by the holy Ghost , did not proceed from that infallibility of Spirit alone wherewith the Apostle was guided , because we find others , not Apostles , joyned with him . As ( 1 Cor. 1. 1. ) Paul , called to be an Apostle of Iesus Christ , and Softhenes a brother , to the Church of God &c. And 2 Cor. 1. 1. Paul an Apostle of Iesus Christ , and Timothy a brother , to the Church , &c. And Gal. 1. 1. Paul an Apostle , &c. and all the brethren that are with me , to the Churche ▪ of Galatia , &c. So Phil. 1. 1. Col. 1. 1. 1 Thess. 1. 1. Paul , and Sylvanus , and Timotheus , to the Church , &c. In all which places , though there was but one Apostle , guided with infallibility of the holy Ghost to write the Scriptures , yet many brethren are joyned in the salutation of the Churches ; and yet Paul , as Apostle , did write those Epistles , and not simply as a brother , or fellow-servant with them of Jesus Christ . Neither are those brethren ( so named ) accounted the Pen-men of the Scripture , as Paul of right is . Thus you see , brother , there was no necessity , that either the Apostles names should be put alone , because they only were guided by the Spirits infallibility : or that the names of the Elders and Brethren should not be put , without a necessary conclusion deduced thence , that the Decree there was therefore binding , as being the Decree of a Synod , and so exemplary for all Parliaments , Councels , Synods , to make the like binding Decrees . But ( good brother ) for all your punctuall quotations of that Scripture , you doe not all this while tell us ▪ ( which is the main of all ) that which we find in the 28. verse of that chapter , IT SEEMED GOOD TO THE HOLY GHOST AND VS , TO LAY VPON YOU NO GREATER BVRTHEN , THEN THESE NECESSARY THINGS . Now , brother , we chalenge you to shew us any Parliament , Councell , Synod , ever since the Apostles , that could or can say thus , IT SEEMED GOOD TO THE HOLY GHOST AND VS , to determine controversies of religion , to make and impose Canons to bind all men , &c. Shew this to us , at this time , and we will obey . But if you cannot , as you never can , never let any man presse upon us that Scripture , that Synod , which hath no parallel in the whole world , and so is no precedent , pattern , for any Councell , Synod , Parliaments . Let me conclude with a passage of the learned and famous Chamierus , that grand Antagonist of Bellarmins . Bellarmine upon the same Scripture you alledge ( Act. 15. ) ( as also our late Prelates have usually done ) would deduce the same conclusion , that you doe , for humane authority in binding mens consciences . To which Chamierus thus answereth : that this consequence holds not : Quia non eadem sit authoritas Apostolorum , & reliquorum Ecclesiae Pastorum : Because there is not the same authoritie of the Apostles , and of other Pastors of the Church . For with those the Holy Ghost was extraordinarily present : so as what they propounded , did simply proceed of God . But other Pastors have no such extraordinary assistance of the Spirit : and therefore their Decrees are not to be paralleld with the Apostles Decrees . Which is a speciall difference in binding of the conscience , which hath it selfe for witnesse , and God for the onely Iudge : therefore , when it hath any thing commanded of God , it must needs stand bound . Where ( inter caetera ) is to be noted , That God is the onely Iudge and binder of the Conscience . The great question in controversie at this day . Obj. But you will here object , That although ( as before you say of Priests ) a Councel , or Synod , have not this authority to make and impose binding decrees , yet a Parliament hath ; and you deduce it from this Synod , Act. 15. Answ. Now truly , brother , by your favour , this doth no way hold proportion , that that which you call a Synod ( as a patterne for binding Decrees ) should not qualifie a Synod of Divines with the like power , and yet transmit it over to a Parliament for binding authority over the consciences of a whole Nation : surely that Apostolike Assembly , or Church meeting , was neither a Parliament , nor Diet , nor Senate , nor any such thing , that you should build any such power of Parliaments upon it , for the making of binding Decrees over the consciences of men . Therefore , good brother , be not so peremptory , but take in your top-sail , too high to bear up against so stiffe a gale , both of Scripture and Reason . But I come to your twelfth and last Interrogatory . The twelfth Interrogatory . This Interrogatory is concerning the lawfull coercive power of Civil Magistrates in suppressing Heresies , &c. Or , setters up of new forms of Ecclesiasticall Government , &c. For answer hereunto , Wee do acknowledge and submit unto the lawfull coercive power of civill Magistrates , according to the Scripture , Rom. 13. But brother , however , you must distinguish between mens consciences and their practices . The conscience simply considered in it self , is for God , the Lord of the conscience , alone to judge , as before . But for a mans practices , ( of which alone , man can take cognizance of ) if they be against any of Gods Commandments of the first , or second Table ; that appertains to the civill Magistrate to punish , who is for this cause called , Custos utriusque Tabulae . The keeper of both Tables : and therefore the Apostle saith , ( Rom. 13. 3 , 4. ) For Rulers are not a terror to good WORKS , but to the evill . Wilt thou then not be afraid of the power ? DO that which is good , and thou shalt have praise of the same : for hee is the Minister of God to thee for good ; but if thou DO that which is evill , be afraid , for he beareth not the sword in vain ; for hee is the Minister of God , a revenger to execute wrath upon him that DOTH evill . So as we see here , what is the object of Civill power , to wit ; actions , good , or bad . Not bare opinions , not thoughts , not conscience , but actions . And your self exempts the preaching of the Gospel and truth of God , from being restrained by the civill Magistrate . But now brother , the time hath been , and somewhere is , and will be , that the * truth of God hath been with-holden in unrighteousnesse , and by the civill Magistrate punished with death , being condemned for heresie . And you see in these dayes , great diversities of mens opinions and judgements : one judging thus , another so ; you think my way erroneous , and I may do as much for you . But do you or I , DO that which is evill , in actually breaking of any of Gods commandments , or any just lawes of the land ? then we lie open to course of civill justice ; but so long as wee differ only in opinion , which of us shall be punished first ? or which of us is in the error ? you write books , I write against them ; yet sub judice lis est , who shall be Judge ? you ? or I ? surely neither . Among other things , you would have the civill Magistrate to suppresse , restrain , imprison , confine , banish the setters up of new forms of Ecclesiasticall government without lawfull authority . It may be you will involve me in the number . But what if I prove that which you call a new form , to be the old form : and the lawfull authority of setting it up , to be of Christ ? Must I therefore undergo all these your terrible censures , because you so judge ? What if your judgement herein be altogether erroneous ? What punishment then is due to him that condemnes the innocent ? you may be a civill Judge one day ; remember then , brother , that if I come before you , you meddle not with my conscience , nor with mee for it . If I shall offend any of your just lawes , punish mee and spare not . But if you should make a law like to that of the Jewes , that who so shall confesse Christ to be the Son of God , and the only Law-giver , Lord , King , Governour over Consciences , Churches , and not man , not Assemblies , not Councels , or Senates , though after much Fasting , Prayers , Disputes , ( as you say ) I confesse , I shall be apt to transgresse that law ; but yet take you heed how you punish me for that trangression , with an Ense recidendum , or I wot not what club-law . So ends your Book , and so my Answer . Now brother , you have since published a third Book , partly in answer to your first Answerer , and partly touching Mr Joh. Goodwin ; I leave the parties interessed to acquit themselves ; Only your stating the Question in the conclusion of the Book , I could not omit . You sta●● it thus : Whether a whole representative Church and State , hath not as great , or greater Ecclesiasticall Iurisdiction over the whole Realm & Churches , with all the members , then any one Independent Minister or Congregation challenge over their members . Brother , I answer , if you can prove your Jurisdiction good , we will easily grant it to be greater . But if the Jurisdiction of the Churches you call Independent be good , as having Christ for the founder and owner of it , as we have cleerly proved , then certainly , it will prove the greater : For , magna est veritas , & praevalet : for Christs kingdome shall stand up , when all opposite earthly kingdomes , like earthen vessels , shall with his iron rod be dashed in pieces : This for the Clause . Another passage in the same Book , is touching my person : where you say , That none of us three-brethren-Sufferers , suffered for opposing Bishops legall authority , or any Ceremonies by act of Parliament established : Here brother , give me leave to answer for my self : First , for all manner of Ceremonies of humane ordinance , imposed upon the conscience in the worship of God , I openly , for the space almost of a twelvemoneth , immediately before my troubles , preached against them , every Lords day , out of Col. 2. from the 8th verse to the end of the Chapter ; so as when I was summoned into the High Commission Court , the Articles read against mee , were not only for my two Sermons , Nov. 5th , but also for those other Sermons against the Ceremonies : so as this might challeng to be one ingredient in my censure in Star-Chamber , and no lesse then a pillory matter . And concerning my opposing of Bishops themselves , not only their extravagancies ( for which I also was censured , and suffered ) you may remember one passage in that Book , For God & the King , affixed to the information ; Were there a law in England , as once among the Locrians , that who should come to propound a new law , he● should come with a rope about his neck ; I would be the first my self , to petition the Parliament , that the government of Bishops might be abolished , and another set up more agreeable to the Scripture , ( although I confesse , were I to make such a proposition now , I should ●● much alter my style , as the condition of this present time differs from that , I should mount much higher . ) And do you not think , brother , that this helped to put the Hang-mans knife ( though not the halter ) so close to the very root of mine ears , that it opened the wider sluces for the blood to stream out ( with yours my dear Fellow-sufferers ) to fill the Whores cup , and make her drunk and spue , and fall , and rise up no more ? Although the more cautelous and self-wise , or discreet any of us ( but especially my self ) then was , to avoid the fear of men , or force of law , certainly now , brother , it abates so much the more of the honour of that suffering ; and the lesse honour , the more shame . But take we the shame to our selves , and give we all the honour to whom it is due ; and brother , wherein we then came short , let us now make it up , by being zealous for our Christ , in labouring to advance the throne of his kingly government in all our souls , and over all the Churches of the Saints , and with those four and twenty Elders , cast our selves and crowns before him that sitteth on the throne , saying . Thou art worthy , O Lord , to receive glory , and honour , and power , for evermore . Amen . And let this be our main contention , who shall most honor Christ , and most love one another , Farewell . FINIS . Notes, typically marginal, from the original text Notes for div A30650e-320 Pag. 2. * Esa. 66. 8. * Zach. 20. * Col. 2. 23. Pag. 3. Qu. 2 , 3 , 4 , 6 , 7 , 8 , 9 , 10 , 11 , 12. Contranegantem principia non est disputandum . * 1 Cor. 14. 40. & 11. 34. Harm. of Confessions , sect. 10 11 , 26. Ibid. Observationes brevissimae in totam Harmoniam . sect. 19. Append. sect. 10. Vide Appendices locorum , &c. ibid. * Ibid. * See also the close of Gualter . Homil. in the Acts . Not but that we grant a vari●ty in the meth●d and manner in po 〈…〉 t of circumstance , so the sub 〈…〉 ce b● k 〈…〉 , ●s repentance f●●m dead Work● , & fai●● towards our Saviour Iesus Christ : So in Church-government . Exod 25. 40. Heb. 8. 5. * But we do not say that the same things are prescribed under the Gospel , nor doth it come to such circumstantia●s ● but we say , what it prescribeth , is to be kept . * 1 Cor. 14. 32 , 33. Rom. 13. 1● . 1 Pet. 2. 13 , 14 , 15. 1 Cor. 10. 32 , 33. 1 Cor. 7. 17. 1 Cor. 16. 1. * Hollinshed● Description of Britaine , Chap. 7. About the yeer 187. Fox his Monuments . * Act. 17. 11. Cambdens Remains . * Act. 17. 11. 1 Sam. 11. 2. Quest . 3. Rroposition . Assumptions which takes up the fourth question . Conclusion . 1 Cor. 11 ▪ * See also Nicolas de Clemangüs , super materia Concilii generalis , circa initium . Non oportet nos Ecclesiae triumphantis , Ecclesiae titulos ascribere , ut infallibilis sit , &c. Obj. Answ. Proposition . Assumption . * Mat. 10. 34. Luk. 23. 2. 14. Act. 14. 5. Proposition . Assumption . Synagoga , & postea Ecclesia s●n●o●●● habu●t , quoru● si●e ●onsis●o nihil age●atur in Ecclesia . Quod qua negligentia obsol●v●●it nescio , nisi Doctorum desidia , aut magis sup●rbia , dum soli volunt aliquid videri . comment. Ambrosii in c. 5. Epist. ad Tim. 1. 5. Proposition . Assumption * Iohn 4. Acts. 10 35 Matth 28. 20. Polydor Vi●g●l de ●nven t● ib rerum . lib 4 cap 9. 1 Cor. 1 2. so Rom. 1. 7. so Ephes. 1. 1 , &c * Mat. 3. 5. 7. Io● . 4 1. Acts 2. 40. Ierem. 50. 5. Gen 17 9 , 10 , 11 , 12 , 13 , 14. Rom. 4. 11 , 16 * Luke 19. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Proposition . Assumption . Conclusion . Exod. 5 , 6. 〈◊〉 . 1● . 3. * Act. 15. Proposition . Assumption . Conclusion . Heb. 3. ● . Revel. 22. 18 , 19 ▪ So Deut. 4. 2 ▪ and 12. 32 ▪ Prov. 30. ● . 1 Chron. ●8 . Proposition . Assumption . Conclusion . Luke 9. 23 ▪ Eph. 1. 21 ▪ Col. 2. 6. Iude 15. Formae rerum nesciuntur . Scaliger . Exerci● ▪ Rom. 3. 3. Act. 4. 1● . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. 1 Iohn 2. ●● ▪ Obj. Answ. Rom. 13. Rom. 14. 4. Nudum Christum , nudus sequere ▪ Hieron Ecclesia prae●●pue & ex intentione , fi ●●●s tantum ●ol●● gi● , qui veram fidem in corde ●●●●nt . Cum autem admiscentur a●●qui ●ic●i , qui verè non credunt , id accidit praeter intention●m Ecclesiae si ●n●m cos n●sse posset , nunquam admitteret , aut c●su admissos , continuè excluder●t . Bellar. de Eccles. l 3. c. 10. See also D. Field of the Church , Book 1. cap. 7. * Such were called of old , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Euseb. Notes for div A30650e-8190 * Eph. 2. 21. Prov. 5. 16. 1. 2. 3. 4. 5. 6. 1. 2. 3. 4. 5. 6. Obj. Ans. 1 Tim. 5. 17. Phil. ● . 1. 1 Cor. 12. 28. A●●● 6. & 20. * ●alingen . 1 Tim. 6. 15. Gen. 4. 4. * Heb. 13. 10. 15. Col. 2. 23. Calv. Comment . in Gen. cap. 4. Tenendum est , non fuisse temerè ex cogitatu● ab illis sacrificandi morem , sed traditum divinitus , &c. * Heb. 13. 10. 15. 1 Chron. 28. 11. 12 , &c. to v. 19. Psal. 2. Act. 3. 22. * 1 Pet. 2. 4. * Revel. 1. 6. * Mat. 13. 19. * Act. 10. 3● . Luke . 19. 6 , 7 , 8 , 10. * Act. 10. 3● . Luke . 19. 6 , 7 , 8 , 10. Gen. 9. 27. * Act. 25. 11. * Mat. 10 ●● . * Rom. 13. 7. * Ioh. 6. 66. * 1 Cor. 11 , 22. * Revel. 15 ▪ 3. Obj. Ans. * Rom. 4. 11. 16 * Iohn 13. 30. The writings of B●za and Er●stus one against the other , are extant . Panstratie Catholicae . Tom. 3. De libertate Christiana . lib. 15. c. 10. De prohibitis Idolothytis , sāguine , & suffocato . Illis aderat extra ordinē spiritus sanctus : adeo ut quae illi proponerēt , a Deo simpliciter manarēt . Atreliquis Pastoribus adsistentia spiritus nulla extra ordinem : itaque ne eorū quidō sanctiones eodem loco habitae cū Apostolorum sanctionibꝰ . Precip autē discrimé in obligatio ● Conscientiae , quae se restem habet , Deū solum Judicem : ideo ūhabet aliquid imperatum a Deo , non potest nō obstringi . * 2 Thes. 2. Rev. 4. 10. 
A78025	----	A narration of the life of Mr. Henry Burton. Wherein is set forth the various and remarkable passages thereof, his sufferings, supports, comforts, and deliverances. Now published for the benefit of all those that either doe or may suffer for the cause of Christ. According to a copy written with his owne hand. Burton, Henry, 1578-1648. This text is an enriched version of the TCP digital transcription A78025 of text R20087 in the English Short Title Catalog (Thomason E94_10). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 150 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A78025 Wing B6169 Thomason E94_10 ESTC R20087 99861496 99861496 113633 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A78025) Transcribed from: (Early English Books Online ; image set 113633) Images scanned from microfilm: (Thomason Tracts ; 16:E94[10]) A narration of the life of Mr. Henry Burton. Wherein is set forth the various and remarkable passages thereof, his sufferings, supports, comforts, and deliverances. Now published for the benefit of all those that either doe or may suffer for the cause of Christ. According to a copy written with his owne hand. Burton, Henry, 1578-1648. [4], 51, [1] p., [1] leaf of plates : port. [s.n], London : Printed in the Yeare, 1643. Annotation on Thomason copy: "March 27". Reproductions of the original in the British Library. eng Burton, Henry, 1578-1648 -- Early works to 1800. A78025 R20087 (Thomason E94_10). civilwar no A narration of the life of Mr. Henry Burton.: Wherein is set forth the various and remarkable passages thereof, his sufferings, supports, c Burton, Henry 1643 29064 35 40 0 0 0 0 26 C The rate of 26 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A NARRATION OF THE LIFE OF Mr. Henry Burton . WHEREIN Is set forth the various and remarkable Passages thereof , his Sufferings , Supports , Comforts , and Deliverances . Now published for the Benefit of all those that either doe or may suffer for the Cause of CHRIST . According to a Copy written with his owne Hand . PHIL. 1. 21. Christ is to me , to live , and dye , gaine . Dum patior pro Christo , potior Christo . LONDON : Printed in the Yeare , 1643. The Preface to the Reader . Christian Reader , I May say , as old Iacob , and no lesse truly , few and evill have the dayes of the yeares of my pilgrimage been . For proofe hereof , As it is with a Mariner , or traveller , who after a long Voyage , comming within ken of his native Country , begins to recount with himselfe the many hazzards he hath run , what by terrible stormes in the midst of Rocks and shelves , what by pirates , and other perills ; all which having now waded out of , and overcome , and arriving at his wished port , after thanksgiving to God for bringing him to the haven where he would be ; he ●…ts him downe , and ( to recreate himselfe and friends ) begins to discourse of his travells , and of the most memorable passages therein : So is it now with me . Onely , I cannot yet say , that after so long , tedious , and perillous a Voyage as I have passed through by Sea and Land , every where attended and assailed by fierce tempests and Pyrates , I have already arrived at the Port or Haven , which I have long wished for , to wit , my celestiall Countrey , and which through the Perspective Glasse of Faith I can as yet ( in comparison ) at such a distance , but darkly discover . For although by his divine providence , whose exiled prisoner I have lately been , I am now delivered from that ( otherwise perpetuall ) prison and exile : yet I still carry about with me the manicles and fetters of this mortall and sinfull body , which I cannot be freed from , untill I have paid my * prison-fees , that so my soule may flit out of this her earthly tabernacle to her heavenly mansion . Nor is it unusuall for men to set forth a description of their owne lives . Moses did so . David so . Paul so . And who fitter then a mans selfe , as being best acquainted with , and most privy to the many passages of his life . Nor had I undertaken this taske , but partly to satisfie the importunity of many godly friends , and partly to give a just account to Gods people of that divine support and comfort , which it pleased the Lord to uphold mee with , in all my tryalls . To which purpose I may use the Apostles words : Blessed be God even the Father of our Lord Iesus Christ the Father of Mercies , and the God of all consolation , who comforteth us in all our tribulation , that we may be able to comfort them which are in any affliction , by the comfort , wherewith wee our selves are comforted of God . As also the words of David , Come and hearken , all ye that feare God , and I will tell you what he hath done for my soule . And these are they especially , to whom next unto Iesus Christ the Righteous Iudge , as I owe my life , so I ought to give an account thereof . For the rest , I am not ashamed to make my selfe herein a spectacle even to those that are without , this being but an anticipation , seeing we must all appeare before the Iudgement Seat of Christ , that every one may receive the things done in his body , according to that he hath done , whether it be good or evill . Farewell . HEN. BURTON . 〈◊〉 〈◊〉 〈◊〉 64. 1642. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He that once dead , unburied lay Three dayes ( count yeares ) & halfe a day : Reviv'd here shews his pilgrimage , Now in the last scene of his age : The short remainder , sharpe or sweet , Expect till death shall make complete . A Narration of the Life of Mr. Henry Burton . MY birth and breeding was at Birdsall , an obscure Towne in Yorkshire ; and the more obscure , as having never had a preaching Minister time out of minde , long before I was borne , nor ( for ought I know ) to this very day . Notwithstanding my Parents were piously affected , they would correct us , their children ( whereof they had many ) and that severely , if we swore an oath , or neglected the Church , or made a lie . Me , of all the rest , they kept at School ▪ my mother encouraging me with often shewing me a new Testament in English , which she kept lockt up ( it having beene my Grandfathers in Queene Maries dayes ) promising it me , when I could read it ; so as afterwards I was put to read every night two or three Chapters in it to the Family . In time they sent me to the University of Cambridge , and placed me in the Colledge called St. Johns , where I proceeded Master of Arts : In which time it was my happinesse to be a constant hearer of Mr. Chatterton , and Mr. Perkins on the Lords day . For from my first entrance in the Colledge , it pleased God to open mine eyes by their ministry , so as to put a difference betweene their sound teaching , and the University Sermons , which savoured more of humane wit , then of Gods word . Thus I had , and for ever have cause to admire and adore the goodnesse of God , who thus brought me out of darknesse , into his marvellous light . Some time after I was in the house of a Noble Knight , for the education of his two sonnes , in which time , with them sojourning a while with a religious * Matron of worthy memory , and having often conference with her , she took such notice of my spirit then , and chiefly of my zeale against the Prelates pride and practices that she said then to some ( yet surviving ) of me , This young man ( said she ) will one day be the overthrow of the Bishops . After this I was , by the foresaid Knight , recommended to the excellent Prince Henry of glorious memory , whom I served as sole Officer in his closets during his life ; only the Bishop , who was Clerk of King James his closet , envying me the title of Clerk , was a meanes to depresse me , though my office otherwise was absolute . But this was by the speciall providence of my God still , who would not suffer me to rise high in Court , lest I should have beene corrupted with the preferments of it . Nor had I learned the art of ambition to climbe up that ladder , in so much as I would often say to a familiar friend in Court , that I wondred wherefore I lived in Court , considering my naturall indisposition to a Court-life , as also how the greatest benefit I found by my office was , that it afforded me time for my private studdies , which I hoped God would in time bring me forth to make more publicke use of ; and then I should know why I had so lived thus long in Court . And in that time under Prince Henry , I writ a Treatise in Latine of Antichrist , which in a Manuscript I presented to him , with an Epistle Dedicatory , and which he graciously accepted , causing it to be kept in his Library at S. James . After his much lamented decease , I was continued in the same place and office to Prince Charles , when God stirred up my heart to enter into the Ministry , being then above thirty yeares of age , but yet too soone , as having not yet sufficiently learned to weigh that Text of the Apostle , And who is sufficient for these things ? or yet the right way of a Ministers externall call , which the ignorance and sloth of those times had not learned to walk in . In that time I writ a Treatise against Simony , entituled , A Censure of Simony : Also another Book , entituled , Truths triumph over Tront ; wherein I unfolded that mystery of iniquity packed up in the sixth session of that Councell , encountring therein those two Champions of the Councell , Andreas Vega , and Dominicus Soto : These two Books were published Cum Previlegio , though with much adoe obtained of the Archbishops Chaplains , in those , not then full growne ripe , evill times . Yet they ripened so fast , Abbot of Canterbury yet living , that I could not obtaine of his Chaplaine the licensing of an answer of mine to a Jesuits Book , entituled , The converted Jew , which he boldly had dedicated to both our Universities : And I understood he durst not doe it , for two causes : first , because in that Answer I had upon occasion confuted the Arminian Heresies : secondly , because therein I proved the Pope to be the Antichrist . Which two things began in those dayes to be Noli me tangere , and fewell for the H●gh Commission furnace , proving afterwards pillary-offences inexpiable , never to be forgiven , neither in this world , nor in the world to come . Which after times , being hastened on by the immature death of King Iames , have beene the only causes that have made his life desireable ; as Titus Livius said of Hieronymus of Syracusa , Qui solus Patrem desiderabilem fecit . Well , King Iames being dead ( whether so , or so , or otherwise , time hath not yet examined ) and King Charles succeeding ; I shall now acquaint you with a notable passage of divine Providence , in parting the Court and me asunder . For I understanding that the Bishop , the old Clerk , should still continue in that Office , and that the King had designed me for some other inferiour Office ; and observing also that with Neale , Lawd also should be continually about the King : I saw there would be no abiding for me in Court any longer . Yet before I went , I thought I was bound in conscience , by vertue of my place , to informe the King of these men , how popishly affected they were , simply imagining , that the King either did not so well know their qualities , or that perhaps he might be put upon second thoughts , by considering the dangerous consequences of entertaining such persons so neere about him , as I presented to his Majesty in a large letter to that purpose . Which letter he read a good part of , I standing before him ; but perceiving the scope of it , he gave it me againe , and bade me forbeare any more attendance in my Office untill he should send for me . Whereupon , though for the present my spirits were somewhat appalled , and dejected , yet going home to my house in London , and there entring into a serious meditation of Gods Providence herein , how fairely he had now brought me off from the Court , when I saw such Lords were like to domineere , and how I might doe God and his Church better service in a more retired life , as wherein I was in no danger of Court-Preferments , thereby to bee cowardized from encountering such Giants as began already to threaten the Hoste of Israel , and against whose power I thought Sauls armour would give me small defence , but much hinder me rather : I hereupon began to recollect my scattered spirits , resolving now after almost twice seven yeares service , quite to forsake the Court ; which I did signifie by another letter to a friend of mine of great place neere unto the King ; so as the King hath said , that I put away him , and not hee me . However it pleased him to say so , yet I had abundant cause to blesse God , and daily to rejoyce with exceeding joy , that I was now freed from the Court , which joy hath now continually increased ever since to this very day without intermission . Thus having bid the Court farewell , I kept me close to the Ministery of the Word , and besides my weekly preaching every Lords day twice , I answered sundry erroneous and heterodox Bookes set forth by the Prelats , and those of the Prelaticall party . As 1. Montagues Book , styled , An Appeale to Caesar : the first part whereof defended all the Arminian Heresies , and the second was to maintain many grosse points of Popery . And Dr. Francis White prefixed his Approbation to both . My answer to the first part was published in print : but that to the second was by the Aegyptian Task-masters strangled in the birth , being upon the breaking up of the Parliament , taken tardie in the Presse as it was a printing . A second Book , to which I made and published an Answer in time of Parliament , was Cosens Private Devotions , or Houres of Prayer , to which his Popish Canonicall Houres I framed a fit Diall . A third was a Book of Dr. Hall B. of Exceter , wherein he affirmed the Church of Rome to be a true Church . Which in a Treatise of mine upon the 7. Vials I occasionally confuting , and Mr. Cholmley his Chaplen , and Mr. Butterfield another Minister , making each of them a severall reply , I thereupon made one full answer to them both , so as both sate down , and replyed no more ; and Dr. Hall himselfe would salve or rather dawbe up the matter , by begging the suffrages of two Bishops , and two Doctors , who so shuffled together each his own Cards , that they easily made one pack . And wel might they both shuffle , pack , cut , and deale , when no answer was permitted to be published . But for all that , my Babel no Bethel , remains intire , and unshaken by any of their breaths , saving that some of their black mouths laboured to besmeare me with their proud scorne . And for so writing against the Church of Rome , as no true Church of Christ , and because such kind of Bookes were printed without licence when none could be obtained , I was brought the first and second time into the High Commission , whence I had not escaped without cindging at least , to make me smell of it ever after , if not stigmatising either in my name or purse , had I not come in time to procure a Prohibition in the Court of Justice , before the doore was shut , which was not long after , the Bishop having a little before my Prohibition threatned in open Court , that whosoever after that of Mr. Pryns then tendered , should be the next ( which fell to my lot ) to dare to bring a Prohibition there , he would set him fast by the heeles . But instead of setting me by the heeles , he hung me up by the head ; for the next morning after that my Prohibition was tendered in Court , whereat the whole Board was husht , he sent his Pursuivant for me , and anew quarrelled with me for my late preaching against bowing at the Name Jesus ; and though I told him that it was first injoyned by the Pope , and shewed by Scripture it had no ground there : yet he proceeded to suspend me from preaching . But I appealing from him to the Arches of Canterbury ( which afterwards I came to see , was no better then to goe from the black Witches inchantment to be healed with the Spell of the White Witch ) and held him so to it , that he was glad to loose me againe from my suspension . Another Book of my writing , styled , Israels Fast , being published at a generall Fast , brought me again into their High Commission extraordinarily called for that purpose onely , where they examined me what , or whom I meant by Achan : I answered , the Jesuiticall Faction ; and no more could they squease from me , so as not knowing what to do with me , they let me goe . Another Book I wrote , and published , and that by license too casually , intituled , The baiting of the Popes Bull ; for Pope Vrban the 8. had sent forth his roaring Bull among his Roman Catholikes in England , to incite them to be in a readinesse , whensoever occasion was ministred for the promoting of the Catholike Cause , as they usually call it : This was an Alarme , or preparative to arme them for that plot , which was then a contriving , and which we see now marching forth into the field , expecting some desperate issue . This Bull passed up and down City and Countrey without controule , untill , so soon as it came to my hands , I fastned upon it . Well , hereupon the Bull roared so lowd , that the bellowing was heard to the Counsell board . This baiting was made a heinous offence against the State , as being done without acquainting the board , which gives leave both to Bear-baiting , and Bull-baiting . Thither I was summoned , where I found fix of the Councell sitting of purpose to examine me about it , whereof two were , Neale of Durham , and Lawd of London . By these I was soundly baited for 2. or 3. houres together . They would have made my Book against that Bull , a Libell . God put into my mouth an answer to all their questions , though some were very captious and insnaring . For it was ever my care to observe my Master Christ his Counsell , being called before Counsels ( Mark . 11. 13 , 15. ) not to premeditate what or how to answer ; and accordingly I found his promise most true ; for it was given me that houre what to answer , even when I was so put to it sometimes , that I knew not what to answer , till darting up a prayer , I had such an answer put in my mouth , as put to silence the opposer . And in fine I was sent home without any Censure . Only let me here take occasion to relate a pretty passage that fell out upon this Booke . In the Frontispiece was a picture of K. Charles on the one side with a sword putting off the Popes Triple Crown over against it . Which when I shewed to a little Daughter I then had of 3. yeares old in her mothers hands , telling her the meaning of those two pictures , she presently replyed , O Father , our King shall cut off the Popes head ; it must be so , it must be so : Which words she uttered with that vigour of spirit , and vehemency of speech , that we exceedingly wondered at it , saying , It was not impossible . And I do now the more look after the full accomplishment of her words , as of a prophecy put into a Babes mouth , When of late we have seen one of those , It must be so , fulfilled in Scotland ; so as we may hope to see the other It must be so , fulfilled in England , when God shall put the like necessity of It must be so , and that redoubled , in cutting off the Popes head in the English Hierarchy by the Regall Sword . But this by the way . Another time after that ( when the Duke of Buckingham was at the I le of Re● , the while the poore Rochellers and the bravest Chevalry of England were betrayed unto the French , ) was I summoned to the Counsell Board ; but for what cause , I could not come to know : for between the Summons , and day of appearance , came the Duke home . So as I having waited all the afternoon at the Counsell Chamber , doore , I was not so much as called in , nor sent for any more , but once for a show without examination . Now I had a little before in a Sermon on the 5. of November spoken of sundry fore-running signes of the ruine of a State , which upon that return of the Duke , would not ( it seemes ) indure the Examination . Nor was my time yet come ; I was to wait for another 5. of November ; all these troubles hitherto being but as it were so many velitations , or light skirmishes in comparison , before the main Battell ; my Captain training me up by degrees so many yeeres , to fit me the better for the great incounter , which he had fore appointed me unto . Which great incounter , because ( all circumstances weighed ) it wants example ; it will not ( I hope ) be more tedious to posterity to read or heare , then it was for me to undergoe it . And I have the rather published these things at this time , because it may commend the credit thereof to after-ages by those who have been eye-witnesses of all . Notwithstanding all these troubles and vexations hitherto , which the Prelates , and their confederates , whose Captaine was * London , continually pursued and exercised me withall , yet my spirit was carried on with a mighty and undaunted courage , which my God put into me , and so much the more , as these men grew the more audacious and outragious both in opposing and oppressing the Gospel it selfe in the Ministery and Ministers thereof , and in erecting and imposing Romes rotten Reliques in all the High places of the Land . I could not be silent nor patient , to see such things . Nor could all their terrours , though armed with the greatest power on earth , deterre me . Yea , I was never fuller of spirit , nor freer of speech , then when I encountred London face to face Insomuch , as on a time being summoned by a Pursuivant to London-house , and waiting there all alone without till the Bishop , accompanied with his Chancellour and Register should send for me in , the while my thoughts were busied in searching what the cause might be ( which was my weaknesse then ) I was at length no sooner called in , but seeing the Bishop in his Chaire , with his said Officers about him , ready to examine me , there came upon me as it were the spirit of a Lyon all the while I was before them , so as they were amazed with my Answers . And another time , in the same place , when the Bishop in his Chaire was proudly insulting over me standing at the other end of the Table , and a friend of mine standing by , I ( thinking thus with my selfe , What doe I standing here to heare such language ) did thereupon without replying , turn my back , and goe towards the doore to be gone , and looking back for my friend to follow , the Bishop at that very instant changed his note , and began to speak me as faire , as possibly could be , whereupon I came towards him againe , saying with●n my selfe , that if he spake reason , I would heare him . Nor was I at any time before him , but methought I stood over him , as a School-master over his School-boy . So great was the goodnesse of God upon me . Another time , I being convented at a High-Commission Board at London-house , about my fore-said Book , Babel no Bethel , Harsenet then Archbishop of Yorke having run himselfe out of breath with railing against me and my Book ( a speciall faculty , wherein his Grace exceeded ) at length saying , that I had dedicated my Book to the Parliament to incense them against the Higher Powers ( he meant the King ) then I answered , No , my Lord , I am none of them that divide the King and Parliament , but I pray God to unite them together . At this he had never a word more to say ; For this was presently after that Parliament was broken up , wherein the Petition of Right was signed : so that he knew better who they were , which at that time divided the King from the Parliament . Well , at the same time I must to prison , and tendring bale , London answered , No , for ( said he ) the King had given expresse charge , that no baile should be taken for me . Then , my Lord ( said I ) I desire to know by what Law or Statute of the Land you doe imprison me ; if it be according to Law , I humbly submit my selfe ; otherwise I doe here claime the right and priviledge of a subject , according to the Petition of Right : but nor Petition , nor Right , nor Law , could keep me from prison . To the Fleet I went , where stepping in , and saying to the Porter , By your leave ; and he answering , You are welcome Sir ; I thanked him , saying , that is some comfort yet . But I found the comforts of my God there exceedingly , it being the first time of my being a Prisoner , saving that I was still , and had beene a long time , in the High Commission Bonds , which restrained my liberty to the scantling of that tether . But I hasten to the maine Battalion , or pitcht battell with the Prelates , and their prelaticall party . For I more and more disliked their usurpations , and tyrannicall Government , with their attempts to set up Popery : Therefore I purposely preached upon the second Chapter to the Colossians , crying downe all will-worship , and humane inventions in Gods service . Hereupon I began in my practice , as in my judgement , to fall off from the ceremonies . Only I watched for an occasion to try it out with them , either by dint of Arguments , or force of Law , or by the King and his Counsell , resolving of this , that by this means I should either foile my adversaries ( though I had no great hope this way ) or at least ( which I was sure not to faile of ) discover the mystery of iniquity , and the deceit of hypocrisie , which like a white vaile they had cast over all their foule practices , and false pretences , being woven with the fine thread of solemne Protestations , Declarations , Proclamations , and the like . And this discovery I tooke to be of no small importance and consequence , because I saw how every day they got ground in the hearts of simple and credulous people , apt to beleeve their plausible pretences , and pompous shewes of piety , as if all they did , were to maintain the Protestant Religion , when under that specious colour the withered whore of Babylon came in maskd at the first , till at length she began to shew her painted face in her Superstitions Altar-service , and other garbs . And as they laboured to undermine , and overthrow the true Protestant Religion , and in stead thereof to set up Popery ; so they did no lesse seeke to overthrow the Civill state , with the good lawes thereof , and just liberties of the subject , and to introduce an arbitrary Government , otherwise called Tyrany , which taketh away every mans property in his owne goods and estate , as plainly appeared by all their practices , as in exacting of shipmoney , which was to be perpetuall , and sometimes twice imposed in one yeare , ( upon some pretence of forraine enemies , when we had cause to feare none , but our home-bred traitours ) and other impositions , with a thousand monopolies . Of all which I being not a little sensible , both as I was a poore servant of Christ , and therefore bound to vindicate his cause against Antichristian men : and also as a free borne subject of the kingdome , as one who ever prized the just libertie of my birthright above this life it selfe : I therefore thought how I might best acquit my duty both to God , and to his Church , and to my Country , in defending the cause of both . To this purpose , on the fifth of Noxember , 1636 ( being a day , by Act of Parliament to be solemnized in an anniversary solemne thanksgiving for that great deliverance of King and Parliament from the Gunpowder-treason , which Popish traytors conspired to have executed on that day , 1625 ) I preached ( according to my custome ) two Sermons , taking for my Text Prov. 24. 21 , 22. My sonne , feare thou the Lord and the King , and meddle not with them that are given to change : For their calamity shall arise suddenly , and who knoweth the ruine of them both ? But before I proceed to a further relation hereof , let me tell you of a passage or two falling out but a little before my troubles . The first was this , A reverend godly Minister ( Mr Williamson of Kent ) having newly preached in my Church , upon Acts 21. 13. and we having some private conference of his Text and Sermon , I said to him in the close , Well brother , I must be an example hereof one day . The other was of a strange dreame I had one night , not many dayes before this day came : I dreamed ( lodging then at a deare friends house in Stratford Bow neere London ) that I saw a most magnificent Pallace , the like whereof I never saw upon the earth ; and therein a most glorious throne erected , and in the throne Jesus Christ sitting in Majesty , but all alone , without any attendance of Angels or Saints about him , only there lay all along before the throne a man dead , with his feet towards Christ , and his face upward the other way . But after awhile the dead man was raised up , and stood upon his feet , looking towards the throne : Whereupon immediately there appeared about the throne an innumerable company of glorious Angels and Saints , exceedingly rejoycing and praising God for restoring life to that man . This dreame I told in the morning to my wife , and after that to my deare Christian friends in the house ( all yet surviving ) to whom I also made this interpretation ; that this dead man was the present Church of Christ , which now lay for dead , and none took the care of it but Christ alone ; but after awhile Christ would restore his Church to life , and set her in a glorious estate , as one raised from the dead to the state of glory ; and then all the holy Angels and Saints should rejoyce , and sing Halelujahs to him that sits upon the Throne . And this I told them should most certainly come to passe , and that shortly , so as they should live to see it . And so being to goe to London that morning , I took my leave thereupon , saying , Well , what ever come on it , I must to my work . And this work proved to be that aforesaid ( Nov. 5. ) When having preached those Sermons , I was not long after summoned by a Pursuivant into the English Inquisition Court , the High Commission ; from which I presently appealed to the King : And because I foresaw that this would prove a publick cause , and putting no confidence either in my Appeale , or in the equity and innocency of my cause , or in the just lawes of the Kingdome , being fallen into such times , wherein nor law , nor conscience , nor innocency , nor justice , nor clemency , nor humanity , could take place ; but that some unjust , odious censure must stigmatize both the cause and the person : therefore I shut my selfe up in my house , as in my prison , and there did compile my two said Sermons , with my Appeale , in one Book , to the end it might be published in print , as it was , sheet by sheet as I writ it ; the while the Prelates Pursuivants , those barking Beagles , ceased not night nor day to watch , and rap , and ring at my doores , to have surprised me in that my Castle , nor yet to search and hunt all the Printing houses about London , to have prevented the comming forth of my Book , which they heard to be at the Presse . But God , by his good providence , so prevented them , as neither they could touch my person , before I had finished my Book , nor yet prevent the publishing thereof , for all their unwearied search . And here I may not omit to magnifie the great Name of God , especially for two things . First , for his admirable strengthning and supporting presence in so carrying up my spirit all the while of my writing that Book , ( entituled , For God and the King , together with the Appeale , &c. ) that not all the incessant roarings , and ballings of those beagles could either interrupt my work , or distract my thoughts , or discourage my resolution , by any the least apprehension or feare of danger ; but that with all cheerfulnesse and invinciblenesse of spirit the work was finished . Secondly , the Lords wonderfull Providence is here to be admired , in that the Pursuivants had no power , either to apprehend my person , or to prevent the publishing of my Book : but just that night , when I had received some dozens of Copies bound up , and the Books for the King and Councell were a binding up , and nor sooner , nor later , having also newly concluded the Family-duties for that night , came the Serjeant at Armes , with his Mace , in the Bishop of Londons name , accompanied with divers Pursuivants , and other Officers ; yea with the Sheriffe of London , with swords and halberds , and with pick-axes , fell a breaking up my doores , which being strong , and I making no resistance , held them work till eleven of the Clock ; They break in , surprise my person , ransack my study , carry away what Books they pleased , and carry me away prisoner to a Constables house for that night ; and the next day at night , being Febr. 2. they had got a new warrant from the Councell Board , to carry me to prison in the Fleet , where I was kept close prisoner from wife , or friend , and so remained for halfe a yeare , till I was removed to another prison , as you shall heare anon . During my abode in the Fleet , I was served with a Writ into the Starre Chamber , to answer an information there against me , drawn up by the Kings Atturney in the Name of the King , notwithstanding my said Appeale not yet repealed . But all is one for that . With much difficulty , being all along close prisoner , I get my Answer drawne up by Counsell , and the same by speciall Order of Starre-Chamber , admitted in Court upon my Oath to be a true Answer : Above a week after I heare , that the two Chiefe Justices , by appointment of the Court , have quite expunged my Answer and defence , contained in 80 sheets ; leaving only the negative part , and that also of their owne patching together , contained in some halfe a dozen lines . Thus my Answer in Court is left no Answer of mine . After this comes the Examiner for my Answer to his interrogatories , which was to be reckoned part of my Answer in Court : But I answered him , that my Answer in Court being wholly expunged , and so made no Answer of mine ; I was not bound to answer the interrogatories . Hereupon I was brought into the Starre-Chamber , to be censured by all those terrible ones , pro confesso , as having refused to put in my Answer , when indeed themselves had put it our . What I then spake for my selfe by leave of the Court , which had already the day before set downe my Censure in black and white ; and what the Censure was , and by whom , I referre to the Relation of all the passages of our three sufferings , set forth at large in Print , 1641. Only thus much , when I saw that they would proceed to censure ( notwithstanding they did not , nor could object the least crime in all my Book , For God and the King , but that they said , I was too sharp against the Prelates ) having obtained leave to speak , I said , My Lords , I perceive I am brought into a great strait , that of necessity I must either desert my cause and my conscience , or undergoe the Censure of this Honourable Court : and therefore I doe without any further deliberation , choose rather to abide the Censure of this Honourable Court , then to desert my Cause & my conscience . Here at the Audience gave a great humme . But when they came to the censure , it was so terrible , especially the perpetuall close imprisonment in a desolate goale ; that ( lest my spirits should faint within me ) I did there earnestly in my heart entreat the Lord , that he would strengthen me , and hold up my spirits , that I might not any way dishonour the cause , or give those terrible ones cause to triumph . And at that very instant the Lord heard me , he put such strength in me , as neither my selfe , nor my two Brethren did once change countenance before those terrible ones , so as some of them afterwards said , that they never saw three such men , who instead of being daunted , so stood before the Court , as if they had sit in the Judges place . And forasmuch as the night before a friend came to me in the Fleet , and told me he saw my Censure set down in their Book , as standing on the Pillory , &c. I did therefore that night * redouble my prayer to God , that he would strengthen me at my Censure , so as I might not dishonour him and his Cause the next day before that great Court . And immediately upon my prayer I was filled with a mighty spirit of courage and resolution , wherewith I was carried up farre above my selfe , even as it were upon Eagles wings . And hereupon again I prayed , intreating the Lord that he would be pleased to keep up my spirits at that height , to the which he had now raised them ; the answer of which Prayer I found , not only all the next day of my Censure , but throughout all my sufferings , which that Censure produced . After the Censure , ( which was Deprivation , Degradation , standing on the Pillary two houres , losse of both eares by the hangman , five thousand pound fine to the King , perpetuall close imprisonment in the Castle of Lancaster , restraint of all use of pen , inke , and paper ) I was brought back to my close prison in the Fleet ( June 14. 1647. ) where I waited till the day of Execution , which was the last day of June . In the interim , my wife , with Mr. Bastwicke , plyed the King with their pittifull complaining Petitions and deprecations , for the taking off , or at least the mitigating of the execution : but a little before the day came , a voyce was heard in the Starre-Chamber , uttered by the Atturney-Generall , That it was the Kings pleasure , the Censure of those 3. men should be executed to the uttermost : So as the execution proved to be as void of Mercy , as the Censure was of Justice . The night before the Execution , I did , as before the Censure , addresse my selfe by earnest prayer for divine support in the acting of that Tragedy upon the scaffold of publick reproach . Filled I was with exceeding alacrity of truly Heroicall , and Christianly magnanimous resolution . My two supporters ( next under God ) were , the noblenesse and pure innocency of the Cause , and the uprightnesse and integrity of my conscience With these I went on foot the next morning from the Fleet to the place of Execution at Westminster , farre better guarded , then with those many halberds and weapons that attended me . My wife had the favour to goe all along with me , going together with this equipage , as to the celebration of our marriage . When I came in sight of the Pillary , my spirit was mightily cheered , and my heart raised up to a higher pitch of joy . I said to one , a little before my going up to the Pillary , I shall this day preach downe Antichrist in the Pillary : And say nothing , replyed he : yea , said I , and say nothing . This was omitted in the Relation forementioned . All the while I stood in the Pillary , I thought my selfe to be in Heaven , and in a state of glory and triumph , if any such state can possibly be on earth . I found those words of Peter uerified on me in the Pillary , If ye be reproached for the Name of Christ , happy are ye ; for the spirit of glory and of God resteth upon you , which on their part is blasphemed , but on yours , glorified . For my rejoycing and glorying was so great all the while , without intermission , in the Pillary , that I can no more expresse it , then Paul could his ravishments in the third heaven : so as I could best , and most truly say Amen to those words of a godly woman , going along in the troope neere Charing Crosse , at my returne from banishment to London , ( which God was also pleased to cloth with so great glory ) she said to me , O Sir , this is a glorious wedding day ; to whom I replied , It is indeed , blessed be God ; I , said she , but your wedding day on the Pillary was much more glorious : I admiring the womans speech , answerd , It is indeed most true , good woman , blessed be our God . After the execution , I was carried againe the same day to my Fleet-prison , where mine eares , after the Chirurgions bloodletting , were a healing till towards the end of July ; when , before they were quite healed , I was hastened away to Lancaster , July 28. having said the night before to a religious Matron of London visiting of me , I must now ( said I ) prepare for my exile , not thinking then of any further exile , then Lancaster Castle , being an exile in mine owne Countrey . On the day appointed I passed on horseback from the Fleet through Smithfield , where for throng of people all along I could not passe , but very slowly , though the Keeper hastened all he could , who fretted to see so many thousands all the way we went , he reckoning the number to be forty thousand . By the way so many taking me by the hand , pressed the very blood out at my fingers ends , but with another minde then the great ones drew the blood out at mine eares . I rid to S. Albons that night , being accompanied all the way with above five hundred horse of loving friends , which the Keeper also much envyed . Many staid there all night , but were not suffered to sup with me , no nor to see my face . Nay the Keeper was so strict , that he would scarce suffer my wife , who went along , to dresse mine eares . Comming to Daventry , it exceedingly refreshed me , that I had the sight , and a little society of that holy and reverend Father , Mr John Dod , who came two or three miles off to see me ; as also his effectuall servant prayer for me and my wife , calling me his sonne , and her his daughter . At Coventry two worthy and reverend brethren , Mr Nalton , and Mr Hughes , with their wives , came also to salute me and bid me farewell ; In our short discourse , they rejoycing and congratulating Gods gracious and mighty assisting of me in my suffering , and my happinesse therein : I answered , I have cause to blesse God more for this suffering , then for all outward blessings in the world , and I account this to be one great part of my happinesse , that I have now cast off that yoke of the Prelates , under which I had so long groaned ; but I promise you , said I , it did cling and cleave so close to my neck , that I could not shift it off , but that it shaved off mine eares . And when at our parting they were very sad ; I laboured to comfort them , saying , Come be not sad ; for three yeares and a halfe hence we shall meet againe and be merry : which I spake alluding to the three dayes and a halfe , the time of the two witnesses lying unburied ; of which speech we shall have occasion to speak more anon . There also one of those godly women , saying unto me , O sir you are in a happy estate , you are past all danger , and sure of Heaven ; but for us , what shall we doe ? I replyed , that the assurance of Heaven cannot secure us from manifold temptations and afflictions , and snares of Satan , so long as we live in these houses of clay . And therefore we have need continually to stand upon our watch and ward , and to pray one for another , having so malicious and unwearied an Adversary , whom neither close imprisonment , nor Iron Gates and Barres can hinder from assaulting us . On the 3. of August , being sacurday , we came to Lancaster , and on the 5. being Monday , the Keeper brought me into the Castle , where the Keeper thereof , under the Sheriffe , received me . There he sitting in John of Gaunts old Chaire , fell to speak his pleasure of me , and to censure me for what I had done : To whom I said , Sir it is your office to be my Goaler , not my Judge . Well , in short , lodging he had none for me , no bedding , no furniture , so as if he had not been injoyned to keep me up close , that none should come at me , he would surely have put me among the common Theeves and Rogues in the common Jayle . For he would find no other roome for me , but a vast desolate roome within the Iron Gate of the Common Goale , where none had layne for almost twenty yeeres , where was nothing but bare cold walls , and those with wide and ruinous clefts to let in the cold winds ; and windowes , having iron barres outward , and wodden barres in the midst , both to let in the wind , and to let me from putting forth my head so much as to see , or take breath in a calme : So as had not my wife been there to provide a bed , and other necessaries for my better accomodation , the beastly man had suffered me to lye and dye by the cold walls . The doore also of the roome was open below , so as when the cold North , or North-east wind did blow , it fild it both with cold and smoake , that no fire could be made in the coldest time . It was such a miserable lodging , that when after my removall from thence , some Londoners , my friends , being at Lancaster , desired of the Keeper , to see the roome where I lay ; he would not suffer it , for very shame . Yea though the roome had a Leads over , and stayres leading to them out of the room , yet during all the time that I continued there , I could not obtaine one breathing while , or one turne on those Leads . And the room had one quality more , that I could not walk in it , for it was flooted with thick planks that were round upward , and so distant one from another , that I could not set one step , but I must look to every footing . Two poore men , whereof one was a Papist , lodged in the roome continually : I bought them two Primmers to teach them to read , but I could never get them to spend with me one quarter of an houre . One morning Lawrence the Papist comming up , and sitting downe , I asked him if we should begin now to learne to read ? he said , no Sir , not to day . Why Lawrence , said I ? For it is ( quoth he ) S. Lawrence day : I could not perswade him . My wife provided my diet , but they would not suffer her maid to bring it to the top of the staires , to my doore , th●t she might see it safely delivered , and see me also to carry her mistresse word that I was alive and well . Very jealous they were of conveying letters , so as when my maid brought a shirt ayred for me , they would shake it open , and so ayre it indeed after their fashion . One morning as soone as I was up , by reason of the coldnesse of the roome , I was taken with a terrible fit of the Collick , so as Lawrence comming up , told me I lookt like death . I went to bed againe , but nor he , nor any else must stay by me , to help me , or look to me : for in truth their intent was to take the advantage of any sicknesse , thereby to make an end of me . I was then extreme ill for two houres , even unto death . But my good Keeper was with me , and I pleaded with him , that seeing he had put me there , and that for his cause , and had deprived me of all outward helps and comforts , he stood charged with me ; so as if I miscarried , it must be under his hand , and the like . Thus I lay pleading , till at length it pleased him by a strange way to remove the malady . This was the only fit of sicknesse that I had in that prison . It was sufficient to discover their murtherous intents , and what I must trust to , if I were sick , none must come at me . And , to adde to their cruelties , there was a dark roome under mine , where they put five witches , with one of their children , which made such a hellish noise night and day , that I seemed then to be in hell , or at least in some Popish Purgatory , the Region next above hell , as the Papists tell us : so as now I was deprived of the sweetnesse of my privacy , and of the only solace of my solitary prison , when I could not either pray , or meditate , or yet sleep quietly . In the Goale I did often solace my selfe with singing of Psalmes , which ( as I afterwards understood ) did mightily , as on the one side comfort the better minded people , so on the other , vex the malignant or Popish party . And their malice herein appeared the more , that they had roome enough elswhere in the Castle to bestow these witches in , who had continued a long time there . But my wife , with great and long importunity , prevailed to have them at length removed . Well , in fine , my two Keepers brought it out very shily , that I was to be removed further off into banishment , into an Iland ; but they could not , or would not tell me whither ; For they were lessoned to conceale all things from me . Well , the time of my removeall approacheth : it must be some night ; I must not know it till over night late . My wife having some inkling of it , prepared necessaries for my journey , and sent them before to Leverpoole as I directed her . On the first of November very early , being yet dark , I was brought out of the Castle , where the Sheriffe was attending with horses . So soone as I was out at the gates of the Castle , I did before them all put off my hat , and solemnly blessed God , saying , Although I know not whither I am going , but whither God will ; yet I thank God , that I am out at these gates . The Keeper Couel , being vexed at this , said , But you are here yet : But I blesse God ( said I ) that I am out at these gates . My Children were there , for whom I had over night , with much importunity , obtained , that they might see their father , and he them , before he went ; but I must only salute them , scarce speak one word to them to comfort them . It was the last farewell of my deare daughter , whom I never saw after . So I parted from Lancaster , after I had beene there almost thirteene weeks . A prison it was , where for the extreme coldnesse of it , I could not in all likelihood have out-lived one winter . In which respect I took it as a great mercy of God , that I was soremoved thence , in hope I might come to a better place , I was sure not a worse . At Preston we lodged that night , where no importunity could prevaile with the Sheriffe for my wife to have one sight of me , much lesse to speak a word to me . The next day we lodged at Leverpoole , where on the next day after I was attended with the Sheriffe , with the Maior , and their Officers , who brought me to the water side , and there saw me safely imbarked : Only by the way one favour I had , that I could see my dear wife standing aloof all alone on the sand till I came and bid her farewell , and so passed away ; only I said unto her at parting , Wife , be of good comfort , God is working . At Leverpoole , and not before , they shewed me the Order for what place I was bound , which was the Ile and Castle of Guernsey . This put me in minde , and taught me the meaning of a dreame that I had in the Fleet , after the Execution . I dreamed , that I was assailed with a huge , fierce , and furious Bull , who came running full-but at me twice , but being tied at a great Cable rope , he could not passe the length of the Cable , but there stop raging that he could not reach me . Now I found , that this dreame did portend my voyage by sea , to such a place , beyond which the Ship-cable reached not , for the Bull to have his will on me , which was to destroy me . Another dreame , after this , I had in the Fleet , a night or two after , which was , that sundry friends being at dinner with me . I saw a Fox couching downe behinde them , and watching to snatch away their Victuals : wherupon I espying a book lying neere at hand , took it up and flapt it upon the Fox , taking him by the neck with my right hand , and holding him up aloft , and saying to the company , Loe , here is the Fox that would cousen us all of our Victuals . The Book was just of the same volume , binding , cover , colour and bignesse , that the Arch-bishop of Canterburies Book was , entituled , A Relation of a Conference &c. which I did first see at Gernsey . And when afterwards I saw the Reply to the same Relation published in Print ; what was this , but the discovery of the subtle Fox to all the company ? But this by the way as by anticipation . Now to returne to our Bark . When I was , by the Sheriffe , and Maior , coopt up close in my cabin , where they left me : about an houre after I was suffered to come forth upon the deck to take a little breath , the Bark then being a ground ; and there I could not containe my selfe , but brake out into a triumphant exultation before all the people , rejoycing that now I was , as it were , separated from the world , having forsaken my native Countrey ; and blessing God , that I had now overcome the world , bequeathing my wife and children to God , and my selfe to Heaven . Whereat all the beholders were astonished , and sundry of them much strengthned by my example . On the Lords day at night , being the fifth of November , lying still at anchor in the road at Leverpoole , the wind not yet serving , there was a most terrible tempest lay upon us , which made the Bark to crack againe , being anchor-driven upon a flat rock ; where it had like to have beaten it selfe to peeces , both in the flowing and ebbing of the water ; there being at that time , in the same broad river , another Bark wracked in our view : But it pleased God to preserve us . Yet our Bark had , with that storme , sprung a leake ; which though the Carpenter did his best to mend it , yet it troubled us all our voyage , and put us to pumping every halfe houre . The same night the storme drave away out of Dublin River twenty Vessels into the Channell , most of which were not heard of a month after , saving onely foure , and the rest not heard of at all , during our riding there . The man , appointed by the High-Sheriffe of Lancashire Mr. Kirby , to take the charge of me to Guernsey , was one Burton , the most notorious K. in all the Shire . He would have had my wife to send me 30 or 40. pound , but got of her 6. pound ( so much as she could , yet with difficulty , spare ) which he undertook to deliver to me ; but defrauded both her and me of it . When we came within the barre of Dublin River , there we lay at Anchor a whole month , all which time this Burton swaggered in Dublin with that six pound , and not once either came or sent to me so much as one Bottle of wine , or one joynt of fresh meat , to refresh me , while tumbled and tossed on those waters . But ( which is yet worse ) this Burton , with his mates , though the Barke was hired for the King , onely to transport me , yet fraighted the Barke with raw Hides , which so pestered & infested us , that for my part , it had almost poysoned me with the continuall stinch , a thing most odious to my nature . But all that I could doe ( which was just nothing ) would not not help it , I threatned Burton , that I would ( smiling to my selfe ) complain of him to the King for so abusing his prisoner , but hee cared no more for it , then if I had threatned to tell the Arch-bishop of Canterbury . Having thus spent just 28. dayes in Dublin River , the wind comming about a little , we set sayle and were in great jeopardy by the coast of Ireland , between the shoare and the shelves , or beds of sands that lye all along , the wind blowing hard from off the shoare , and the Barke often cracking under us , I lying all the while in the bottome of the Barke , as Jonas in the Whales belly , when almost all hope of safety was taken away , the Master crying to the Steers-man , and he answering , that he could doe no more . Still the Pumpe was going , but by Gods mercy we escaped . I was extremely Sea-sick both from England to Ireland , and from thence till we came almost to Guernsey , even nigh unto death . By the way we touched at Milford Haven , and last of all I tooke my farewell of England at the Bay of Dartmouth , being not permitted to take the least refreshing on Land after my embarking either at Leverpool ; where we floated 7. dayes , or in Ireland , or in England . In seven dayes more we passed from Ireland to Guernsey , and so , after our voyage by Sea from England thither , which was for 42. dayes , or six weekes , by Gods mercy we arrived at Guernsey , lodging the first night in the Towne in the Iland . The next day , being Saturday , I was conveyed over that part of the Sea , which divideth the Iland from the Castle , where I was received by the Lieutenant Mr. Nathaniel Darrell , a Noble Gentleman born in Kent , which gave me hope to find courteous usage , remembring the praise that Caesar of old gave to the people of Kent , that they were the most civill and courteous people of all Britaine . And truly so I found him : For although my first lodging in the Castle was in a low Chamber , the window whereof was on the out-side compassed in round with boards , a yard distant from the window , only to let in Light , so as I might not looke out to see either Earth or Sea , but onely up to heaven-ward ( like to a pinned Pigeon , to make sport for the Faulkoner ) and many times I was so scanted for ayre , as I was glad to stand upon a forme to suck in a little breath thorow a broken pane in the top of the window : Yet I assure my selfe it should not have been so , if either the Lieutenant , or the Governours of the Castle could have helped it . I merrily told the Gentleman porter of the Castle , my Country-man , one morning walking a turn or two with me in the room , pointing to the Boards before the window , saying , You deal with me here , as they do in our Country with a mad Bull , when they put a board before his face . I continued in this roome 16. weekes , not once going forth into the open ayre . And yet ( see the goodnesse of my heavenly Keeper ) I was not once sick in that roome , to keep my bed one day ; no nor was I ever more cheerfull in all my life , then in that very prison , as where I could every day dance my sinke apace , either when I was cold , or wanted breathing , or for exercise . So as the close prison was to me as a most princely Palace , or Paradise of pleasure ; and such as the old Serpent could not so easily cheat me of the happinesse of , as he did our first Parents of that earthly Paradise . For in all my straits , still as I reflected upon the cause for which I suffered all these things , my heart leaped for joy , and I could not contain my selfe , but that my body also sprang and jumped in my chamber , even with the like spirit of alacrity , ( I dare say ) as David danced before the Arke . And all this while from my first entrance into my suffering , and all along to the very last , in all my imprisonment , in all my banishment , in my separation from my loving and beloved wife , and children , and friends , this separation having no other bounds ( in the boundlesse tyrannicall Censure ) then perpetuity it selfe : yet I was so far from accounting all this suffering as any the least affliction to me at all , as that I held and valued , and injoyed it as my chiefe joy , my glory , and my Crown , and the greatest happinesse that ever God vouchsafed unto me in all my life ; and thus it continued without any intermission , or interruption untill God was pleased to release me from my bonds . And one thing I may not omit , how gentilely carefull and respective Mr. Lieutenant was of me all the time of my being prisoner in the Castle , to provide good and wholesome dyet for me , the best that the Iland and Sea afforded , which hee sent me warme from his own Table . Well , after 16. weeks I was preferred to a better lodging , where I might locke out at my window over the Sea Eastward . I accounted this a very high degree of preferment . Whence also , after one halfe yeere more , by the comming , and favour of the honourable Governour of the Castle and Ilands of Guernsey , I was advanced to the next Chamber above it , which was the highest Chamber in the Castle , and had one window Southward , and another Eastward , yeelding me a faire prospect to the Sea from South to North , which was a great recreation to me . Yea , God made every thing a Recreation ; the making of mine owne Bed , and the sweeping of my Chamber , was as an exercise of my body , so a recreation of my minde . For though it might seeme a strange alteration , from having been a publike * sweeper of Soules , to become now a poore sweeper of my prison ; yet the consideration for what , and whom I had undergone such a suffering condition , I rejoyced in this service , and was ready to become yet more vile for his sake , who humbled himselfe to become a servant for me , and who had honoured me with so high an office of a sufferer for his Sake . Being thus sweetly accommodated for lodging , quiet from all noyses , and having gotten about me my Bibles in Hebrew , Greeke , Latine , French , &c. As also the Ecclesiasticall History in Greeke , I made these my daily exercise ; It was my daily recreation to take my English Testament , and without the Greeke , to read the English into Greeke , which I did with the like facility , as to read English ; and then I did compare my Greeke with the Greeke Testament , to see wherein I differed in any word , putting one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for another , and the like . In which , and other conveniences , which that lodging afforded for study and privacy , I began now to see more clearely then before the speciall providence of God , in bringing me out of Lancaster Goale to that Castle : For had I continued in Lancaster Castle ( besides the hardship of lodging , cold , and other usage ) I could never have enjoyed that opportunity of study , which I had at Gerusey ; there being at Lancaster one Dr. Wildbore who had alwayes a malignant aspect , and watchfull eye over me ; I could not have a booke , but by his permission , he being one of the Prelates Priests and Creatures , a double Beneficed man , and an heire apparent to a Bishopricke , which he hoped to merit by his good service , in keeping a strict watch over me . But ( blessed , be God ) at Guernsey Castle , though none could be more carefull then Mr. Lievtenant in observing the Court-Orders to keep me from the use of pen , ink , and paper , even for my private studies , though I earnestly desired him , promising him , if I might enjoy that favour , I would write nothing that might procure him any displeasure or trouble : And surely had he upon my promise granted my suite , I had been true to him : But my heavenly Keeper provided otherwise for me what I desired . For through his good providence I had an art to make inke , and for pennes I had goose wings , which were to sweep the dust off my windowes , and for paper , a private friend in Guernsey towne supplyed me , for all the strict watch and ward that was kept about me by my keeper : in the use of all these I was so wary , that while any was comming up the staires , I had time to convey all away , that never any of my keepers could see either pen , ink , or paper , in my chamber . By this meanes , through Gods mercifull assistance , I writ the Reply to the Relation , which being finished , I sent away for England by the foresaid private friend . After this , upon a second revisall , I writ a Supply to the Reply ; but this was never printed : I writ also an answer to Dr. Halls Episcopacy by divine right : But neither was this printed . For the reply did very hardly escape the Bishops beagles , hunting it up and downe , while it was a printing ; but the same providence which preserved and produced that For God and the King , preserved this also , and brought it forth to light . I writ also sundry other things , some of which came to light , and some miscarried . The writings flowed from me with such an affluence and facility , that they were no labour to me , but a recreation : and neither did my writing abate my reading , nor my reading hinder my writing : For both I read so much every day ( being up early and late ) as if I had writ nothing : and I writ so much , as if I had done nothing else . Now concerning the Reply ; therein was verefied the dream I spake of , which I had in the Fleet , concerning the Fox : The fox proved to be the Archbishop of Canterbury : The Booke that was flapt upon the lurking fox , which was iust of the same volume , bynding , cover , colour , bignesse with the Relation , was Canterburies Relation it selfe retorted upon him ; the right hand that held up the fox by the neck , to shew his fox-like fraud to all the company , was the right hand which writ the Reply to that foxes Relation , whereby through his cunning sophistry , and notorious hypocrisie he thought to have gulled all England of the Gospell ; and set up the Romish Masse in stead thereof , as the Reply hath plainly discovered . Thus both my foresaid dreams in my Fleet-prison were made up in Guernsey Castle prison , where the strong cables end of Gods providence stayed the fury of that Beast or Bull from pushing at me , so as he could not , for all his Bull-like power , and fox-like craft and policy , hinder that worke , whereby the fox was uncased : which title I had given to the Reply , calling it , The uncasing of the fox ; but that I thought a more moderate title would better suit with the fury of those times , in case any sparke of common reason had been left for right reason to worke upon . Againe , although , when first I heard of an Order from the Lords to take my wife prisoner , in case she should come to Guernsey Iland to enquire after her husband , whether he were alive or dead , I thought it hard : Yet after it pleased God to enable and imploy me in those services aforesaid , I saw another cleare evidence of divine providence in keeping my wife from me for a time , that so her society might not be any impeachment or impediment ( at that time ) to my imployments there . Thus the Lord turned all these things to co-operate for good . In this interim , I heard of the good pleasure of God , in taking away my deare and only daughter . It was a little before supper that Mr Lievtenant began darkly to intimate the same unto me , untill I prayed him to deale plainly with me , which he then did : whereupon craving pardon , I immediately retired to my lodging , and there on my knees gave the Lord solemne thanks , that it had pleased him to translate my daughter , now his alone , into his Kingdome of glory , after he had fitted her to be a Virgin Spouse for her husband Jesus Christ . For a holy and sweet conditioned Maid she was ever from her childhood , being now growne marriageable , and now for ever married unto Jesus Christ . This was she that said ( as afore ) It must be so , it must be so . Now the reason , why I thus gave thanks to God upon this newes of the death of my daughter , was my assurance that she was now in heaven : so as I did not shed a teare for her death , no more then I did at my parting with her and her brother at Lancaster Castle , or with my wife at Leverpoole sands ; as not daring in publike to blemish the cause of my suffering with one teare for any worldly losse : Although otherwise I wanted not expressions , in my privacy , of both loyall affections to my wife , and naturall bowels to my children . On April 25. 1640. I set the day apart to seek God , especially for his Church , which then lay under great pressures ; wherein having spent the day till foure of the clock in the afternoone , I walked two or three turnes in my Chamber , and being very sad , and disconsolate because I had not , as at other times upon the like occasion , received an answer of comfort from God , and being somewhat faint with abstinence and closenesse of the roome , I opened that window which looks into the sea eastward , to take a little ayre , the sea comming as neere the shore on that side , as that I might from my window throw an apple into it : thus looking forth , by and by there was presented before the window a Rainbow , lying flat all along upon the sea , with the two ends close to the shore , and the bow from me ward : it was a perfect and entire Rainbow ; but because it did not , as ordinary Rainbowes , stand upright , but lay flat upon the sea , it filled me with wonderment ; and so much the more , because looking both upwards and downwards , I saw no cloud for the Rainbow to subsist in , neither was the ayre moist , it being a dry windy day . I observed indeed ( putting my head forth at the window , and looking upwards ) many broken little clouds driven away with the wind , but never a one large enough for such a Rainbow ; and the clouds moved apace , and passed away , but the Rainbow abode still for the space of half a quarter of an houre , keeping its posture , lying flat and steddy upon the sea ; whereby it plainly appeared to be no naturall and ordinary Rainbow , but super-naturall and miraculous . Mine eyes were taken up with beholding , and my minde with admiring it , till at length whole , as it was at first , it began to withdraw it selfe whole as it was towards the North-east , towards England : I saw it move thus for the space of two leagues , lying flat upon the sea , till it vanished out of my sight . Hereupon I began to be amused in my selfe , what this should meane : I was perswaded , that God had sent this Rainbow to me for some speciall use , that I should make of it : But I knew not , nor could imagine what . I prayed againe , that the Lord would be pleased to shew me what use to make of it . I hereupon cast my thoughts upon the first Rainbow in Genesis ; but that was set in the cloud , and for a signe of Gods Covenant , that he would no more destroy the world by a flood of waters . But what is this Rainbow to that ? This is without a cloud , and lies flat upon the sea . Well , this interpretation I made of it : That forasmuch as I had earnestly sought God for his Church that day , and had not received an answer of comfort , and being sad , God thereupon ( without any my seeking of a signe ) presented before me a miraculous Rainbow ; I took it to be sent of God , as an answer to my prayers that day , and to be a signe to assure me , that he would certainly and miraculously deliver his Church , which now lay floating upon the seas of affliction , ready to be swallowed up . Upon this interpretation I was so satisfied , and filled with present comfort , being fully perswaded of the truth thereof , that I was never sad after upon any such occasion : and when at any time since I have beene disconsolate for the Church , I have presently reflected mine eyes upon my Rainbow , and have therewith beene comforted afresh , and my heart remaines fully established against all doubts and feares . I say , my Rainbow , as having the sole propriety in it , seeing it was seene of none but my selfe alone . And how miraculously hath God wrought for us , by many deliverances since that time hitherto ? Soone after a Parliament was miraculously procured : and soone after againe it was by Gods wonderfull Providence miraculously broken up , in the very nick of an imminent danger , as all doe know ; so as the dissolution of the Parliament , in the prevention thereof , proved to be as the ashes of the Phenix , whereof is begotten another Phenix ; the dissolution of that proving the generation of this ( hitherto in many things ) happy Parliament , which we have now so long enjoyed , and which God hath so miraculously preserved from so many desperate Cut-throats , when they came armed , both with power , and bloody resolution , to make a massacre of that sacred Senate ; and when the Northerne Army was designed for the like execution . And should we runne over , and well weigh , and number the severall deliverances that God hath given , both in this Kingdome , and in that of Scotland , from so many treacheries , treasons , and rebellions , from the first till this present , both by Sea and Land ( taking in the late Spanish Fleet , and Armado for not the least , so miraculously defeated ) we shall finde and acknowledge them so many miracles , or miraculous deliverances ; and so much the more , when we consider on the one side the overtopping power , and undermining plots of the most cruell and trecherous sworne enemies , and home-bred vipers , and degenerate monsters , that ever hell hatcht , or Rome brought forth , machinating the utter ruine of both Parliament and People , Religion and Rights , Lawes and Liberties , City and Countrey : and on the other side , the weaknesse both of Parliament and People , to defend themselves , and the State from imminent ruine , when in our greatest dangers there were such divisions in both Houses ; so as for a long time , especially before the Prelates , ( those incendiaries , and make-bates , ) were cast out of the House of Lords , matters of maine consequence , tending to reformation , and preservation of the Kingdome , could not passe currant , no place could be found for the punishing of Delinquents , and the like ; their impunity proving a kinde of immunity to advance their Crest to such a heigth of insolency , as it is now growne intolerable , if not incurable . Yet notwithstanding all this , see how miraculously the Lord worketh for us : For hath hee not caused all the machinations of that miscreant and malignant party , to make against themselves , and for us ? What got the Prelates by their bold Remonstrance against all the Proceedings of this Parliament , as meere nullities ? Were they not thereupon cast out , as nullities in Parliament , and by this occasion each House better united in it selfe , and both Houses better accorded , and more firmely combined together ? What have they gained by attempting of Hull , by solliciting , ( by flattery or force , ) simple and credulous poore soules , by gathering Forces against the Parliament , and the loyall Subjects of the Kingdome , but thereby to discover to the world , what truth there is in all their Protestations , and faire false pretences to the contrary : so that the trecherons intentions , and bloody projects , and beastly practises of that selfe-damning Crew , might be found the more worthy every day to be hated and abhorred both of God and men ? So as it is apparent , that our God hath given up our enemies to be self-blinded , their hearts being hardned to their confusion : That in all their disasters , and our deliverances all along , we might sing with Moses ; Who among the Gods is like unto thee , O Lord ! Who is like thee ! glorious in holinesse , fearfull in praises , doing wonders . Thus hitherto we have seene the many miraculous things , which are so many miraculous deliverances of the Church , and so many steps and degrees unto a greater and a more miraculous deliverance , yet to come ; all which have in part answered to the interpretation of the miraculous Rainbow above mentioned . I say , in part , because the great miraculous deliverance is yet to come . And there is no surer signe of this great miraculous deliverance of Gods Church , then the fury and rage of Satan , and Antichrist , with all their confederate faction , making open warre against the Kingdome and Gospel of Christ . And now is this warre begun professedly in Ireland by the Rebels there . ( who have their Authors , Factors , and Abetters both in Rome and England ) for the rooting out of all Protestants , and the Protestant Religion ; which warre they intended to perfect in England and Scotland . So as this outragious warre in the ●ebellion of Ireland , and in the raising of Popish forces in England against the true Protestants , under the infamous name of Round heads , which warre is fomented by all Papists and popishly affected within the Land , and without ; among whom our Prelates with their Priests are not the least incendiaries , and bellowes-blowers , seducing also their blind-folded Ignorants , to make a party with them , to destroy themselves and families , together with their native countrey , and all the honour of it : This warre ( I say ) so furiously and universally by them prosecuted , is a most certain immediate fore-running sign of the imminent ruine of the whole Kingdome of the Beast , which is spiritually called Egypt ; even as the power of the Kingdome of Egypt , Pharoah and his Host , pursuing Israel to the red Sea , with resolution utterly to destroy the Lords people , was that which led them to their owne dismall destruction in that Sea : For the enemy had said , I will pursue , I will overtake them , I will divide the spoile , my lust shall be satisfied upon them , I will draw my Sword , my hand shall destroy them . The very language of our Antichristian enemies at this time ; the Cavaleers at Yorke divided among themselves , the streets , houses , and spoyles of London , they threaten the utter extirpation of all Round-heads ( as they call them ) to wit , all Protestants , even all such , as cannot away with Popery ; Therfore certainly the ruine of this cursed faction is neere at hand , which shall be with a fearefull destruction , forasmuch as they make open warre against the Lord and his anointed people : So as that which is prophecied of those Kings & Rulers , in the second Psalm , who with their heathenish rage , and tumultuous troops warre against the Gospel , the bands and cords whereof they indeavour to burst in sunder , & to cast away from them , hastneth now to be verified of them ; the Lord that sitteth in Heaven , laughes at their proud and vaine attempts , and with his iron Rod shall he breake them in pieces like a Potters Vessell . And even as Pharaoh with his Egyptians would not be warned , nor humbled with those 10. terrible plagues , which the Lord sent upon Egypt one after another , but their hatred against Israel still continued , till at last the Lord utterly rooted them out ; so seeing none of all these defeats , which the Lord hath sent upon the desperate designes of our new Egyptians one after another , disappointing them , and delivering us , will reclaime them , or appease their fury , but after all , they doe still seek to extirpate the people of God , and all true Religion : The like destruction must needs overtake them , that overtooke the old Egyptians . As the Prophet saith , O Lord , when thy hand is lifted up , they will not see , but they shall see and be confounded for their envy towards thy people ; yea , the fire of thine enemies shall devoure them . And this is the time , foretold of old , the time of the sixth Trumpet , sounding forth woe against the Beast , for slaying the two Witnesses , after whose reviving againe , there follows a great earthquake , after which followeth the destruction of the Beasts Kingdome under the sounding of the seventh Trumpet , when the Kingdomes of this world are become the Kingdomes of our Lord , and of his Christ , and he shall reigne for ever and ever . And this is the time wherein the battell of God Almighty is fought in Harmageddon , under the pouring out of the Plagues of the sixth Viall upon the Beast . Now is Michael and his Angels fighting against the Dragon and his Angels . Now is the Lambe and his party ( the called , and chosen , and faithfull ) fighting with the Beast and his party . Now is the Holy City begirt with the Forces of Gog and Magog , open , and secret enemie , whom fire from heaven consumeth , even the zeale of God , and of his people . And the Deliverance of the Church shall be the more miraculous , because it is wrought by the mighty hand of God , through many troubles and d●fficulties , which Gods people must passe through , as through a sea , before they arrive on their wished shore . And this I apprehend to be signified by the manner of the going away of the forementioned miraculous Rainbow , which manner was no lesse miraculous , then the Rainbow it selfe . For it went away , and so vanished at length , not as other Rainbowes , by peece-meale , as the cloud wherein it subsisteth , doth waste away ; but it passed away whole and entire , all along upon the sea as farre as I could see , and towards England it went : as if Gods Church in England especially should have a miraculous deliverance through a sea of troubles . And the expectation hereof yeelds me no small supportation in the midst of these tumultuous times , and dubious events , assuring my selfe , that he which gave the Rainbow such a subsistence without any cloud , will also performe and accomplish the thing , whereof it was sent to be a signe , even the glorious deliverance of his Church , how unlikely or defective soever the meanes be . Yea shall I adde one circumstance more ? When the same day at night I went to write this downe in mine Almanack for remembrance , I found that this day was the very day of the month wherein I was married , which I had not observed before to be that day . Hereupon I began to apprehend , that surely this was a signe , as of the Churches deliverance , so of mine also therein . For mine own particular deliverance I made no account of , unlesse I might enjoy it as a part of the Generall Deliverance of Gods people , as I professed to many at my returne home , when I began to enjoy my deliverance as a part of the publike , which I made as sure a rekoning of , as if then already fully accomplished . But at length , to winde up so much of the thread of my life , which was spun out in that my closse imprisonment and banishment , let me acquaint the Reader with those speciall cordialls , which were to me more sweet then my daily food . I had ever been from my youth up much acquainted with Davids Psalmes , in my private devotions , as wherein I ever found greatest sweetnesse and solace to my poore soule ; which as they afforded more matter of comfort to me , as my life had been all along much exercised with affliction : so most of all in my prison and exile . And although the Psalmes have all of them their severall excellencies , yet among the rest I had , from my very youth made choice of one Psalme especially , as which I was extraordinarily affected with , in that I could both most clearely read the generall estate of my life past , and present ; as also both feelingly pray for , and confidently wait for those promises and comforts which were therein presented to the eye of my faith , and which afterwards I began in my latter sufferings , in a great measure , to enjoy , which after my returne from exile seemed to have a more full accomplishment . As for the purpose ( to omitt many other passages of the Psalmes , which I leave to the readers judgement , and consideration , how farre forth they are remarkably applyable to the severall conditions of my life , if well weighed ) not only in my last and greatest sufferings , I found answers of God to all those prayers in that Psalme , which I had often prayed , in supporting me , and being my strong refuge ( v. 7. ) even then , when I was ( as on the pillary ) a wonder unto many ; when also ( v. 8. ) my mouth was filled with his praise , and honour all the day ; when in the time of old age ( v. 9. ) I was cast off , and even out of the world in a manner , so as the enemies said , God hath forsaken him ; persecute him , and take him , for there is none to deliver him ( v. 11. ) yet the Lord did not cast me off ; he forsooke me not . And ( v. 30. ) how was that fulfilled at my returne , Thou which hast shewed me great and sore troubles , thoushalt quicken me again , and shalt bring me up againe from the depths of the earth ? And ( v. 21. ) ●ow began God now to increase my greatnesse , and comfort me on every side ? And after this ( of which more anon ) I found that also verified ( v. 18. ) Now also when I am old and gray-headed , O God , forsake me not , untill I have shewed thy strength unto this generation , and thypower to every one that is to come ; which here is done in part , in this support of Gods strength and power , in carrying me , a weake man , through so many and great troubles to his eternall praise and glory . And besides all this , what mighty confusions have I since seen upon those enemies , against whom the Psalmist prayeth , v. 13. ? Not to mention more ( all being so notoriously knowne ) let me tell you one passage . I being with some friends walking in the Tower , where we were invited to see the Artillery , one came and told me , that the Arch-Bishop of Canterbury ( my grand adversary ) as he was going along to the Chappell to doe his devotions , was met by one , who told him that I was hard by in the Tower : whereupon the Prelate presently returned , hasting to his lodging , least ( it seemes ) I should meet with him ; who now not brooking to see my face , and eares defaced : how shall he look Iesus Christ in the face , whom he hath pierced ; when he shall come to Iudgement , in flaming fire , rendring veugeance to all miscreants ? This in briefe of this Psalme , wherein it hath pleased God to give me such an interest through Christ , in whom all those sweet promises have so full an accomplishment . In a word , infinite were the supports and comforts which I received by the Psalmes . As Psal. 40. wherein it is spoken of Christ , and of David ( v. 10 ) I have not hid thy righteousnesse within my heart , I have declared thy faithfullnesse , and thy salvation ; I have not concealed thy loving kindnesse , and thy truth from the great congregation : this , I could in the integrity of my conscience ( being not privy of baulking any truth in my ministry , which was forbidden by the Prelates ) so farre apply to my selfe , as that I could with the greater confidence take up the words immediately following ( v. 11. ) Withhold not thou thy tender mercies from me , O Lord : let thy loving kindnesse , and thy truth continually preserve me . &c. As I remember , how a little before my last troubles , Mr. Walker , my reverend and learned brother , being convented , and admonished by Dr. Lambe to preach no more of the Sabbath , and he being thereupon {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , halfe perswaded to it : I told him , Brother Walker , if you yeild herein , be assured they will some time or other get you in their snare ; and when they have you in prison , what comfort will you find , when your conscience shall check you , that for feare of man , you forbeare freely and fully to declare the truth of God ; and most of all then , when it was most opposed and oppressed ? And not long after my going into banishment , they catched him indeed , and put him in prison ; where I doubt not but he found comfort from God , according to my words , which he had upon that occasion followed . Againe , I was mightily supported by those words , Psal. 66. 10. 111. 12. For thou O God , hast proved us , thou hast tryed us , as silver is tried : Thou broughtest us into the net , Thou laidst affliction upon our loines : Thou hast caused men to ride over our heads ; we went through fire and through water : but Thou broughtest us out , into a wealthy place . Which wotds afforded me two great props to support me : The one , that God was the sole author of all those my troubles , as wherein no miscariage of mine had given any the least just offence to those men , who forcibly drove me ( yet witting , and willing ) into their net , where they rode upon my head . The other was , that as I saw the Lords hand leading me through the fire , as on the pillary , where the sun did extreamly beat upon my head , and through the water , passing through the seas ( as aforesaid ) so I did verily assure my selfe , that the same hand would deliver , and bring me into a wealthy place . According also to that promise , Isa. 43. ● . Yea when in my close prison and exile , I was as an owle in the desart , or as asparrow that sits alone upon the house top , yea as one free among the dead . ( Psal. 88. 5. ) like the slaine that lye in the grave : yet this was my comfort , that I could say , Thou O Lord hast layd me in the lowest pit , in darknesse in the deeps ; ( v. 6. ) lover and friend hast thou put from me , and mine acquaintance into darknesse . All contented me well , because the Lord had done all these things to me ; and that , not in his wrath , and displeasure against me , as D●vid there complaineth ; but in his loving kindnesse and favour , in his free grace calling , and enabling me to suffer soe great things , for his name sake . In a word , I did now and then in my prison , exercise my selfe with preaching to my selfe upon some text of Scripture , both for my present strengthening , and comfort ; and also to keep me from rust , in case it might please God to call me forth to preach againe in the great congregation . Hereunto ( if it be not tedious to the Reader ) I might adde a briefe narration of many other helps and supports , which I found throughout all my sufferings , as also throughout the whole course of my life : As first Prayer ; This never failed me at any time , and in greatest distresse it had most speedy and speeding answers . What blessings hath it obtained for me ? What victories over strong and masterfull corruptions , lusts , temptations , snares ? How often thereby Satan foiled , and sinne prevented ? How my spirits supported in all my sufferings ? I could here tell of many wonderfull returnes of prayer in the many passages of my life ; and particularly concerning Gods Providence in disposing of me in marriage , wherein his goodnesse marvelously appeared , partly by preventing some , and chiefely by providing successively two fit matches for me , who proved notable helps to me , both in my ministry , and in my sufferings , being both of them lovers , and valiant for the truth . And the second , yet surviving , can relate how miraculously Prayer brought us first together . O the excellent use of Prayer to all the purposes of this life , whether spirituall or temporall ! It is the most effectuall sollicitor of all our causes , having such an Advocate at Gods right hand . My second help in my sufferings was the testimony of my conscience ; which stood in these particulars . First , A sure beliefe that all my sins were forgiven , and washed away in the blood of Iesus Christ . Secondly , An infallible knowledge , that thē cause for which I thus suffered , was a most noble , holy , righteous , and innocent cause , as being the cause of Christ , of his Gospel , of his Church , yea and of the whole Land , my native Countrey ; which cause I was ( not only as a Christian , but much more , as a professed witnesse of Christ ) bound to maintaine , even to the losse of all things in the world . Thirdly , the testimony of my conscience sealed by my record from on high , that my continuall opposition in the course of my ministry , both by preaching and writing against the adversaries of the truth , was out of no other respect ( as either of an humour of contradiction , or ambition , or vaine glory , or affectation of singularity , or of malice to any mans person , or out of any discontentednesse with my present condition , as some have faflly and causlesly slaundered me , the Lord having beene so farre good unto me , as to set me farre above all such base lusts ( though I wanted not my corruptions ) not to prevaile over me ) but meerely out of the conscience of my duty , in zeale to Gods glory , and love to his truth , and service to Christ , and to his Church . There are sundry Ministers , yet living in London , who can witnesse , that I was not ambitious to shew my self alone in the cause , when my frequent sollicitations of them could not prevaile to have more fellowes to share with me . And fourthly , ( not to recount more particulars ) in that God hath given me these three comforts more . First , that before my last Censure ( as aforesaid ) I owed not a penny to any man , it having ever beene hatefull unto me to owe any thing to any man but love ; which love I am daily paying , while daily praying for all . Secondly , that in this respect I can say with the Apostle , I am free from the blood of all men , having kept nothing back that I knew necessary and profitable , but delivered ( though in great weaknesse ) the whole Counsell of God , even against all opposition of men in their expresse edicts , armed with terrours and threatnings to the contrary . Thirdly , although from my youth up I have not beene free from many humanefrailties and follies , lusts and vanities , baites and temptations without , and corruptions within , ready to betray me ; yet herein my conscience doth greatly comfort me , in this mercy of God I exceedingly glory , that his Grace still prevented me , and preserved me in my integrity ; that he might set me before his face for ever , even in the rank of those , of whom it is said , These are they that were not defiled with women . Thus have I shewed some speciall grounds of such comforts , as I enjoyed in my prison and exile : These were my sweet Associates , and Vade-mecums in that my solitary secluse : these the cordials and preservatives ( from and under my God ) of my life and health . Nay , shall I adde yet one more . For this our comfort comes in the reare , though late first ; yet at last , That all this my suffering was mainly from the malice and instigation of the Prelates ( to say nothing of Papall leagues ) who oppugned me with two powerfull Armies , the High-Commission , and the Starre-Chamber , and all for this cause ( cause enough ) that I testified the truth against their Prelaticall oppositions , and tyrannicall usurpations : so as their shutting me out from among them , their depriving and degrading me of my Ministry , I now accounted my greatest honour and priviledge , as being now freed from such an Antichristian yoak . As I told the Warden of the Fleet , as he carried me from my Degradation in Pauls , that now I thanked God I had cast off the Bishops Livery , and found my shoulders much the lighter by it . Now to summe up all my sufferings , that only God may have the glory ; herein let me deprecate the Censure of arrogance , if I make the great Apostle , next after my Lord J●sus Christ , my patterne to follow , though at a vast distance The Apostle having recited his many & great fufferings , as so many priviledges , wherein he had out-stripped the false Apostles , 2 Cor. 11. saying ( v. 23. ) Are they the Ministers of Christ ? I speak as a foole , I am more : in labours more abundant , in stripes above measure , in prisons more frequent , in death oft , &c. he concludes , ver. 30. If I must needs glory ▪ I will glory of the things which concerne mine infirmities . And chap. 12. 9. Most gladly will I rather glory in mine infirmities , that the power of Christ may rest upon me ; Therefore I take pleasure in infirmities , in reproaches , in necessities , in persecutions , in distresses for Christs sake ; for when I am weak , then am I strong : so the Apostle . And who shall deny me ( though but a dwarfe to such an Apostle ) the like liberty to glory the rather in my infirmities , that the power of Christ may rest upon me , and be the more glorified in me ? seeing Christs power is most seene in greatest weaknesse , yea his strength thereby made perfect . And Mat. 21. 16. Out of the mouthes of Babes and Sucklings thou hast perfected praise . But what are my sufferings to those of the Apostle ? surely whatever proportion they may hold , or if any at all , let not envy grudge us the ballance of the Sanctuary to weigh them in ; if by this ●…eans Christs power shall appeare the greater , in equally supporting one so unequall to his Apostle in gifts , and graces ; and yet in sufferings not altogether so unequall . Shall we be bold to take a paralel view of them ? Pardon me good Reader . First , the sole cause of all Pauls sufferings , was his witness-bearing to the truth of the Gospel , and for none other cause were all my sufferings . Secondly , Paul was in prisons more frequent : so have I been ; yea confined to perpetuall close imprisonment . Thirdly Paul suffered stripes above measure : and I have suffered losse of very much blood on the pillary , equivalent to many stripes . Fourthly , Paul fuffered thrice shipwrack : and I suffered the losse of all at once , with imminent danger of shipwrack two severall times . Fifthly , Paul was in perills by sea : so was I in my tedious voyage by sea on a stormy winter season , and through perillous seas between Lancashire and Guernsey , for six weeks space , sundry times very neere perishing in the Irish seas . Sixthly , Paul was in perills among false brethren : so was I , never free from perills of false brethren , or false Christians , who used to watch me in my Church to catch something from my mouth , to carry to the Prelates , and so bring me into the lions pawes . Seventhly , Paul was in perills of his own countrymen , the Jewes , who sundry times way-layd him , to kill him : so have I been sundry times in perills of the Jesuites , my countrymen , who in the City apparantly two severall times , layd their ambush to take away my life ; also of false ministers , pretended friends , who privately brought me into the Prelates mercy , for preaching against bowing at the name Jesus , for which I was suspended , as afore . Eighthly , Paul suffered hunger and thirst , cold and nakednesse : so had I nothing left me of mine own , to preserve me from hunger and thirst , from cold and nakednes ; se ; lying under the formidable fine of 5000 l' payable to the King , had it either been extended , or I able to have paid the tenth part of it . And with meer cold had I perished in Lancashire Goale , had not God in his providence translated me thence : and with hunger had I perished in Guernsey Castle , had I not been fed by the Governors allowance , from Mr. Lievtenants table ; for the which no recompence could be obtained from those , by whose authority I was there committed close prisoner , where I could not help my selfe . Ninthly , Againe , Paul was rescued from the hands of the cruell Jewes , High Priests , and Pharises , by his appealing to Caesar , a heathen Emperour , who protected him from their violence : but I , by appealing from the cruell Prelates , was not rescued from their bloody hands . Tenthly , Paul , when the Jewes laid wait for him , without the gates of Damascus , to kill him , was in a basket let downe over the wall , and so esaped : but I being in mine own house beset with bills , and swords , and threatened with a Prelates mace , had my house violently broken up , and my person carryed away to prison , although I might have the same time escaped their hands . Eleventhly , Paul was persecuted by the Jewes , who were professed enemies of Christ : but I by those , who professe to be Christians , yea Protestants , and to be for Christ , yea to be for the very Church of Christ . Now a professed enemy is lesse dangerous , then a professed , but false , friend . Twelfthly , Paul ( if the story be true ) suffered death , by being beheaded , with the sword , under Nero at Rome : And I suffered that on the pilary in England , my native Country , which was more painefull , and no lesse , if not more disgracefull , then such a death . For my head hung two full hours on the pilary , as if it had been separate from my body ; and there were my two eares disgracefully and butcherly cut off with the hangmans knife , whereby my blood was abundantly shed , even to the expiring of the soule ; all which was , both for the present , and afterwards in the time of healing , much more painfull , then the chopping off of the head with one stroke . Thirtenthly As God indued Paul with an excellent spirit to undergoe and overcome all his affliction with a singular alacrity and constancy , so as he sung Psalmes in the prison , and accounted his life , and all outward things , but as dung , in comparison of Christ : so the same God poured into my soule abundantly the like spirit , of fortitude and magnanimity , not only cheerfully and constantly , but even triumphantly , to be more then conqueror in all my sufferings ; as also the Apostle said of himselfe , 2. Cor. 2. 14. and Rom. 4. 37. Besides all this , First , Paul was never haunted , hunted , and vexed by Pursuivants , as I have been . Secondly , Paul was never bound in bonds of two or three hundred pounds to answer the High Priests in their synedrion , as I have been in the high Commission Court . Thirdly , Paul , when he was a prisoner , and that under Nero ; yet had liberty to visit his friends and acquaintance ; and they to come and visit him : but I was shut up in a close prison , where neither my selfe could visit others , nor they me . Fourthly , Paul had his fellow prisoners with him to be mutuall comforters : but I was shut up all alone , without a fellow , or compainon . Fifthly , Paul was never fined in more then he was worth : but I was . Sixthly , Paul was never deemed to more punishments then one , at once : but I to many , and those most griveous punishments ; and that contrary to the law of the Medes and Persians . Ezra . 7. 26. Seventhly , Paul was not condemned before the hearing of his cause , nor himselfe condemned , for refusing to assent to the condemning of his own cause before hearing : but both I and my cause were thus condemned , contrary to the law of the land , and of all nations . Eightly , It was lawfullfor Paul to have carried about with him a sister a wife , if he had had one : but I having an honest , godly , most loving , and tender hearted woman to my wife , was not suffered to have her with me according to Gods Ordinance , for our mutuall comfort and support , in our great affliction ; but wee were violently separated one from the other , without any the least colour of cause . Ninthly , Paul was suffered to write to his friends , and to those his children , whom he had begotten by the Gospel , and to those Churches , which he had planted : but I was not permitted the use of pen , inke , and paper , so much as to write to my friends , or to my disconsolate wife , or my poore orphan-children , whom God had given to me in lawfull wedlock . Tenthly , Paul never was banished from his native country : but I was , and that extrajudicially , sent into perpetuall banishment . Eleventhly , Paul , though a prisoner , yet was not forbid to preach ; but exercised his ministry in the prison , to all that came unto him but my mouth was by Decree for ever stopped ; which one affliction was to me , as in it selfe , so heavy , as is sufficient to counter-ballance all Pauls afflictions Twelfthly , Nor did Paul live to know experimentally those sufferings , which Antichrist ( foretold of by him ) should both craftily invent , and cruelly inflict upon Gods servants , in these last times ; which my selfe have now lived both to see , and suffer . Antichrist was then but a cockatrice in the egge : but now he is broke out , and growne to be a great red dragon . Thirteenthly , Paul once by pleading the priviledge of a Roman ; escaped the whip : but I , though once by pleading the benefit of a subject , I obtained ( which yet cost me ten pounds ) a Prohibition , whereby . I was delivered from a double lash of the High Commission : yet the next day after as aforesaid ) I fell under the Prelates lash ; who suspended me from my ministry , for preaching the truth ; for the which truths sake I have also suffered all these things . Finally , Fourteenthly , Pauls Judges would not condemne him , for the bare accusation of his adversaries , saying , It was not the manner of the Romans to condemne any man , before that he which is accused , have the accusers face to face , and have licence to answer for himselfe concerning the crime layed against him : but I ; though I had permission by the Court to make my defence in writing , and at the censure to speake for my selfe , yet all was as nothing , but without either accusers , or witnesses ( saving only a counterfet information in Court , charging many things , but proving nothing , but serving only for a snare , which innocency it selfe could not escape ) I underwent the most terrible Censure that ever was inflicted in the world . But though I underwent it , yet through the power of Christ I overcame it . To him alone be all the glory and praise of a suffering , which only his power and grace made so great , so glorious . After a●l this , let me a little recreate my Reader , with a smale story of a passage falling out , while I was in Guernsey Castle . On a time , a pigeon sitting neere my chamber window ( where my daily feeding of them made them so familiar , as they would follow me up and downe the Castle ) a wild hauke suddenly plunged upon her , and beats her downe to the ground , above four stories , and falls a preying on her . I beheld it a while from my window , and presently thereupon ran downe to rescue the dove , though I was to run above a flight shot off ▪ I ran , and sound the hauke still upon the pigeon , and when I was ready to cease on the hauke , she flew off , and then the poore Pigeon took her faint flight also , the bold hauke pursuing her about the Castle ; but the dove escaped , for any thing I could heare . This use I made of it ; I compared the Dove to the Church , and the Hauke to the enemies of it , hoping that , though for a time the Hauke get the Dove under to p●ey upon her ; yet deliverance shall come in the nick : in the Mount will the Lord be seene , and the Church shall escape , but hardly ; but whether by flight ( as Revel. 12. ) or otherwise , that rests only in our Great Deliverers hand . This by the way . But now it is high time to close it up . For November 15. 1640. being the Lords day , a Bark comes to Guernsey from England with friends , and an Order from the Honourable House of Commons for my enlargement , and returne for England . Blessed tidings indeed , and the more , because it came from a Parliament ; and yet more , in that it was the Parliaments handsaile , presenting much good , but promising much more . The Newes filled the Castle with joy , and so the Iland . The first observation I made of it , was of the day , on which this tydings came . First , I noted it was the Lords day , which day I had mightily propugned and defended , both by preaching and writing against the malignant and profane adversaries of the sanctification thereof , and of its morality . And when the book for dispensation , and allowance of sports on that day , came with an injunction to be publikely read in my Church upon a Lords day ; that very day , in stead of reading of it ( which I utterly abhorred to doe , as an abominable thing ) I turned my afternoon preaching into an opening of the fourth Commandement , therein proving the Lords day , to wit the first day of the week , to succeed the seventh , or last day of the week , both for Sabbath , and Sanctification under the Gospel . Now the newes and Order for my enlargement comming to me on the Lords day , I took it as a gracious reward of mercy from God , whose day I had formerly stood for against all the adversaries thereof . Againe , secondly this day was the fifteenth day of the month , to wit November , which was the first day of the last month that made up the three yeares and a halfe from the day of my Censure ; and so was fulfilled that which I spake before at Coventry , to the said Reverend Ministers , Mr Nalton , and Mr Hughs , that three yeares and a halfe hence we should meet againe and be merry . For June 14. 1637. was my Censure , and November 15. 1640. was the first day of the last month that made up three yeares and a halfe : so as the Parliaments Order calling me forth of prison to be presented before them , seemed to me to be that great voice from heaven , saying to the two Witnesses , after their lying dead three dayes and a halfe ( three yeares and a halfe ) unburied , Come up hither . Moreover I observed , that I had come to Guernsey on the fifteenth day of the month and three yeares after , on the fifteenth day of the month , taking that month current from the fifteenth day , came my release . And the like did my brother Prin of his comming to Jarsey , which was on the seventeenth day of the month , and his release came to him on the seventeenth day of the month : so punctuall is God in doing all things , in number , weight , and measure , could we but take a right measure of his doings in all the passages of his Providence . On Tuesday the seventeenth , the messengers came to my brother Prin , so as by Thursday after he came to me to Guernsey , where we being feasted by all the Ministers there , and more especially by Mr Delamarch at his house , and my selfe by some worthy Merchants in the Towne : we were no sooner ready to set saile , but the wind came about for us to goe for England . And here I cannot omit to observe the sweet Providence of God , in bringing our friends from London so prosperously . They came on Thursday from London to Southampton , the next day they provided a Bark , the while the wind was opposite , but Saturday morning , the fourteenth , they being ready , the wind came about and brought them the next day to Guernsey . They staid not one day for the wind in comming , nor we for going for England . On Saturday the 21. about two of the clock in the afternoone , taking our leave of the worthy Lievtenant , and the rest , we set saile for England ; where the wind , by a gentle gale , brought us the next day at night , being the Lords day , to arrive . And here againe I observe two speciall passages of the divine Providence . First , that the wind blowing slack , and the night comming on , and we being now distant from from the maine land three or foure leagues , so as the master was somewhat perplexed for want of wind ; we encouraged him , and thereupon all our company went into the hold , and fell to sing Psalmes : Wee had no sooner begun to sing , but presently the wind began to whistle up , so that we might heare the Bark to rowse through the waves : we continued our singing , and the wind continued his blowing , untill just as we had done singing , the master had cast anchor , we not knowing it , till we came upon the deck , for which we blessed our God . The second Circumstance was , that in the very same place , where I had parted last from England , did our Bark now cast anchor for England , God so disposing it by his wind . And this was in the mouth of Dartmouth , where leaving our Bark to goe for South-hampton with our Stuffe , we lodged in Dartmouth that night , concluding and refreshing our long Pilgrimage with the close of the Sabbaticall rest of that day . The next day , being courteously entertained of some of the best of the Towne , who also provided us horses , being nine or ten in company , we hastened for London ; and came that night to Exceter , within night , where we saw the faces of many religious people , who most lovingly entreated us , many of them accompanying us the next day out of the City . We rode the next day to Lime , where comming , though somewhat late in the evening , we were kindly entertained by the reverend and godly Minister there , Mr Geere , and by a worthy Justice of the Peace . Thence we set for ward the next morning before day , hastening to come to the Lecture at Dorchester , which we did ; being there refreshed both in soule and body , where we were saluted , and entertained by many worthy Christians . After dinner the same day we rode on our journey , lodging at a private Towne betweene Dorchester and Salisbury . The next day we dined at Salisbury , where we visited Mr Thatcher , a reverend and laborious Minister there , but very sickly at that time , and since deceased : whence in the afternoone , being accompanied by sundry good Christians in the City , we rode to Andover that night , being in the way met by sundry good Christians of that Towne , who entertained us very courteously , and accompanied us on in our journey the next day ; on which , being Friday , we reached to Egham that night , being met by the way , before we came at Bagshot , by many of our loving friends and neighbours of London , and especially my Friday-street neighbours , my old Parishioners ; and when we were not farre past Bagshot , we were met by my most loving and dear wife , who came accompanied with many loving friends , and worthy Citizens of London ; among whom was that most affectionate friend , Mr Willingham , and his loving wife , who came with my wife in the Coatch , which he had provided for that purpose . What expressions of joy and love there were at our meeting , cannot be expressed . Well , to Egham we came in the close of the day , where every house brought forth a light to light us to our lodging , where we were most nobly entertained by multitudes of friends , that from London met us there . They called it our wedding night , which was principally celebrated by that worthy and reverend Minister of Egham , Mr Rayner , who prayed with us , with solemne giving of thanks , expressed also in singing of Psalmes , which he had most fitly and sweetly composed of many parts and parcels of Psalmes , very admirably accommodated to the present occasion ; and all which , continuing almost a whole houre , Mr Rayner repeated without book . The next morning very early all our company was ready , and after prayer took horse , being on our journey for London before the Sunne arose . Of the whole traine , consisting of two or three hundred , many went out of Egham , not without their branches of Rosemary and Bayes , as Ensignes of the wedding : insomuch as all the way as wee rode , the poore people brought forth whole baskets of Rosemary and Bayes , to furnish every one in the traine , which continually was encreased by the way . At every Towne the Bells were rung as we passed through , the streets being strowed with people to see our faces . But by the way I observed the Sunne rising with an extraordinary brightnesse by reason of the clearnesse of the ayre , the whole skie notwithstanding being covered over from side to side round about with one entire cloud , as it were a seamlesse mantle or vaile upon the whole hemispheare , only the Sunne unclouded ; But still as the Sunne mounted higher and higher , this mantle or clould did by degrees draw back , and give way to the Sunne , and so passed before it , untill the cloud did , by degrees , wholly vanish , as driven away by the Sunnes brightnesse , without the least breath of wind to cause it so to passe away . This was observed also by many in the company ; so as , though it were the end of November , yet after the Sunne had chased away the cloud which fled before it , never was there a day in Somer more cleare , more bright , more sweet and comfortable then that was . And it was the more to be observed , because all the dayes in our journey , from our first landing , were much clouded , and thickned with mists or fogs , only beginning to cleare up as we approached to Egham , where our friends met us . So as the extraordinarinesse of this dayes brightnesse and beauty , so cleared up as before , made some impression in my minde of a sweet and glorious day , or time , which the Sun of righteousnesse , arising over England , with healing under his wings , was now about to procure for us , after once that black cloud which hanged over the Land , was by degrees chased away . But this by the way . Nor did the cloud faster wane before the Sun , then the faces of our friends from London began more and more to shine , being now multiplied , as it were into so many constellations of bright starres ; by the reflection whereof , our way towards London seemed to be another via lactea , or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as the Philosopher calls it , that milkie-white brightnesse , which we see in the heavens in a cleare starty night . But now in the midst of all this glory and favour cast upon us , and shining forth from the faces and affections of Gods people , I began to fee , and to be sensible of a farre greater danger , then I had beene in during all the time of my imprisonment and exile . For then and there I displayed all my sailes , to be filled with the gentle gales of comforts breathing from heaven upon me : but now I saw a necessity of taking in my sailes , lest the wind of Gods favour , and of his peoples affections blowing so strongly , yet sweetly , upon me , might overturne , and sink my brittle Bark now in the very bosome of the haven . For I began now to feele some stirrings within me , Satan now labouring to overthrow me ( as he did Adam ) in this my seeming Paradise ; which he could not doe while I lay on Jobs dunghill . Therefore as the Mariner , seeing an Herican approaching , presently takes in his sailes : so did I now , I descried in this calme a storme abrewing ; hereupon I did retire my thoughts inward , and did earnestly pray to the Lord , that he would no lesse strongly support me with his hand now in this prosperous condition , then he had done formerly in all my sufferings . And the Lord heard me ; for both for the present he answered me , My grace is sufficient for thee , my heart all the way as I rode , putting it selfe in a posture of defence against Satans fiery darts , and couching so low , that his bullets flew all over my head : and afterwards , lest I should be exalted with abundance of salutations in London streets , and abroad , a messenger of Satan was sent to buffet me , as we shall heare anon . Thus we are in our way to London ; we dine at Brainford , where not only all the Innes , but streets were filled ; the company flowing in as a maine springtide , not only filling the high way , but overflowing the banks all along . They were multiplied at Brainford to many thousands , horses and coatches filling the Road from thence to London ; which no lesse filled the Adversaries hearts with envy and madnesse , who for so long time before had rejoyced and made merry , during our durance . A little before I came to Charing Crosse ( as before is touched ) a woman being on foot in the midst of the horse , called to me , and said , O Sir , this is a glorious wedding day : To whom I replied , It is indeed , good woman , blessed be God . Yea , said she againe , but your wedding day upon the pillary was more glorious . I admiring this speech of the woman , answered , indeed it is true . And truly so it was ; for my suffering on the pilary was made glorious by an inward spirituall power , and hand of heaven upon my soule , makeing it to ride as it were in triumph , in that charret : but this my returne from captivity was attended with an externall glory shining forth from humane favour ; although all was the effect and fruit of Gods mercy and providence , causing the same ; who in all , is to be blessed for ever . And when I was newly past Charing Crosse , over against the Mewes , Sr Peter Osburne , Governor of Guernsey , where I was prisoner , was staying in his Coatch , with the boot downe ( no doubt as he was appointed ) to receive me into his coatch , and so to carry me to his house , at Chelsey ; which he tendering unto me , I desired his honour to excuse me , seeing I was all in a sweat , and fit to goe no where , but to my owne house , lest my health might be endangered . He pressed me againe and againe : I answered still as before . Then said he , take notice that I have required you to goe with me : I replyed , And I pray you Sir take notice of the answer , and reason I give you , why I dare not goe with you . So he dismissed me ; and we rid on ; the streets all along , on each side thronged with people , and all the houses , and windowes from the Mewes , to my house in Alderman-bury , full of beholders of all sexes , and ages of all sorts ; we were three long houres in passing from the Mewes , to Alderman-bury . Against my comming home that night , some friends waiting in my house for my comming , one of them espied there a strange man in a scarlet cloake , musled about his face ; and being demanded what he was , and not giving a cleare answer , they wished him to be gone ; whereupon he went his way . So I comming safely home , enjoyed naturall rest in mine own house ; and the next day , being the Lords Sabbath , spirituall , and corporall rest from all my labours past . On the monday following , my brother Prin and I went to attend the House of Commons ; my brother Bastwick being not yet returned from Sillie . We presented our persons with our petitions to the House , for the hearing of our cause . It was granted ; a speciall Committe was appointed for the examination of our cause ; and in the same Order of the House to the same Committe ( a thing wherein the hand of divine Providence is not a little seene ) it was ordered , that after the examination of our causes , the Courts and proceedings both of the High Commission , and starre chamber should be examined ; and the issue was ; our cause was declared and voted first by the Committee , and after by the whole House , to be innocent , and all the proceedings of those Courts against us illegall , against the lawes of the land , and the liberties of the subject : and on the other side , both those Courts were alike voted to bee illegall ; and thereupon an Act was drawne up , and passed , and stands now in force , for the utter abolishing of both those Courts . So they are brought downe , and fallen , and we are risen , and stand upright . And blessed be the Lord , that both those Courts fell under such a Cause , as gives them no just cause to complaine . But for our cause , although the honourable House of Commons have voted it so farre for the clearing of us , as it can yet goe : yet the Transmission thereof to the House of Lords is not hitherto passed , for a recompence of our wrongs sustained . But herein we are patients with the whole land , which lyes a bleeding , while the cause of innocent blood cannot find redresse . Yet blessed be God , that by vertue of that vote I have liberty to preach ; although I have suffered not a little for that first Sermon I preached , after my liberty obtained , as my first-fruits paid to the Parliament at Westminster . Clamors were raised by some malignant spirits , and received too credulously by some of the better minded , who had not heard the Sermon ; which the more grieved me . But how justly fame did censure me , the Sermon it selfe ( if once it may obtaine licence to be printed , which it hath a long time waited for ) will clearly show . Many other wrongs have I suffered , both by false reports , and by bookes published under the name of Mr. Burton in generall , which the simple hearted people took to be mine ; being only counterfeited to get away their farthings . But the righteous judge will one day cleare all . When the next day after that Sermon I was taken with a fit of the stone , the first sensible fruit of my long close imprisonment ; fame gave it out , that it was for griefe and shame of my said Sermon . Though after this , I have had sundry fits of the stone . I might mention many other reproaches cast upon me , since my enlargement , which I have learned the more easily to digest , and contemne , ( saving only that I take them as messengers of Satan , sent to buffet me ) by my experience in my greater sufferings . He that hath stood an innocent upon the pillary , and the●e had his eares cut off ; which he endured with not only patience , but alacrity and triumph : cannot he ( trow you ) brook to be unjustly branded for an Infamous person , and that by such as were the prime authors of such bloody , and barbarous cruelty , but he must needs be sick for sorrow of that , which he accounts his glory and crowne ? Or shall such a one be ashamed to beare in his body such glorio is marks of the Lord Jesus ? Or , he that chose rather to be deprived of all , liberty , livelyhood , eares , credit with the malignant world , degrees in schooles , yea his sweet native country , wife , children , friends , all outward comforts , rather then betray the cause of Christ , and basely yeild to unreasonable and absurd men : after the suffering of all these , is it so easie a matter ( thinke you ) to overthrow such a one with the impotent breath of a man that shall dye ; or of the son of man , that shall be made as grasse ? should I now at last so forget the Lord my maker , as to feare continnually every day , because of the fury of the oppressor , as if he were ready to destroy ; of whom the Prophet saith , And where is the fury of the Oppressor ? Behold my witnesse is in Heaven , and my Record is on high . And certainly , if witnessing the Truth against Falshood , and openly detecting the machinations of Apostats ( if ever they were other then dissembling Hypocrites , before their vizards were pulld off ) deserve the brand of An infamous disturber of the peace of this Church , and State ; I will weare it as a badge of the greatest honour of my service to Christ in this World . And I blesse my Lord who accounted me faithfull , and put me in this service , and enabled me so therein , as to deserve to be reproached no otherwise then the Prophet Eliah was by the grand disturber and troubler of Israel , to whom the Prophet replyed I have not troubled Israel , but thou and thy fathers house , in that ye have forsaken the Commandements of the Lord , and have followed Baalim . And if by [ This Church ] be understood the Prelaticall or Hierarchicall and by [ State ] a Tyrannicall , and lawlesse Government , I heartily thank God , that I have bin a disturber of these so , as never since that time they could peacably go on ( as before they did ) in their rebuilding of Babel , the end wherof wil be confusion , or in reedifying of Jerico , the curse wherof was the rooting out of the whole race , and posterity of the Rebuilder . What should I speake of the many reproaches and infamies , which I have undergone since the cleering of my Cause in the honorable House of Commons , ever to be honoured of all posterity ? But this was my comfort all along , even the clearnesse of my Conscience , being not guilty to my selfe of any just cause by me given , why any , ( unlesse Prelaticall and Iesuiticall spirits , or such as are through ignorance seduced by them ) should fall so fowle upon me , saving that the more any man endeavors to come neerest to Christ , and so to shake off the shackles of sinne and yoake of Antichristian usurpation over the soules of men the more necessarily and unavoidably he must passe the pikes of all those whose conversation in the world cannot find elbow-room enough to walke in Christs narrow way , which leadeth unto life . Nor need this be made a wonder in our dayes , which hath bin the perpetuall practise of the world in all ages since Christ had a Church upon earth since the Lord himselfe put that enmity between the Serpent and the Woman , and between her seed and his ; yea in this Age of ours ( wherein Satans wrath is so great , because he knoweth , that he hath but a short time , and wherein the ten horned Beast , and his limmes are fighting their last battell in Harmageddon , whither the Almighty himself brings them , that he might shew himselfe to be the Almighty in giving the last and most terrible defeat to all their power and plots ) not to see such an enmity were a wonder , when we have already seene what a wonder-working age it hath been ( as before hath been touched ) and certainly shall yet see greater things then these . And therefore for poor me to be set in the Front ( as it were ) of this battell between Christ and Antichrist , and to be shot at , as a prime kindler of the coals ; what wounds I receive from the adversaries , I shall weare them as crownes upon me , whose weight the greater it is , the more sensible thereof is my weaknesse and unworthinesse to bear it . Again , how I have been reproached and reviled by those two Champions of Canterbury , to wit , Dr. Heylin , and Dr. Dow , whom the Prelate imployed in the writing and publishing of their two Bookes in answer to that of mine , For God and the King , I referre to every judicious , ingenuous , and Orthodox Reader of my Book and theirs . And they writ against me , when I was fast close Prisoner in the Fleet , beating and wounding me at their pleasure , when I was bound hand and foot ; and when ( though I had had opportunity , which I had not , to answer them , yet ) I could not have got my Book licensed for the Presse , or yet any man that durst print , when they saw the Author to be so used . As for their Answers to the Doctrinall points in my said Book , not onely the Reverend Ministers of London in their late Remonstrance , exhibited unto the Honourable House of Commons , and openly debated and proved from point to point , have among other things taxed as erroneous , but my Doctrines themselves doest and still unshaken , intire , and orthodox , notwithstanding all their proud and bold attempts to batter them downe . But where they cannot ( as all along ) fasten their envenomed darts against the Doctrines , they have sharpned their virulent stile against my person , sprinkling it all over with as black disgraces , as the Gall and Vinegar of their Inke , but much more of their imbittered and galled Spirit could poure forth . D. Dow spends his whole second Chapter professedly in going about to grace my whole course and manner of life ; doing therein , as a Declamatory Orator , who having a bad Cause to plead , falls fowle in the first place upon the Person of his Adversary . As the Orator Tertullus , whom the High Priests had feed to plead against Paul ; who , after his colloguing Preface to Foelix , for a favourable audience , he begins thus against Paul , saying , We have found this man a Pestilent fellow , and a mover of Sedition among all the Jewes , &c. And so this Doctour hath farsed his Chapter with many sore charges upon my Person . One is , I can devise ( saith he ) no better Apologie , nor other way to free him from the just imputation of imbittered malice , and traiterous intention , then to say , that discontent at once hath crackt his brain and his conscience . To which I answer , The Lord rebuke thee But he begins at my breeding in Cambridge , for some short time ( as he saith ) surely that some short time was six yeares together intire , taking my Degree of Mr. of Arts the next yeere . Well , what then ? Where he was never observed for any excellency , but that he could play well on an Instrument . Surely I plead not excellencie in any thing . What God hath freely given me , I blesse him for . Yet this there be some yet living can testifie , that I was so observed for a Ciceronean , that I was in request for making Orations for Gentlemen in the Colledge ; which I speake not to glory of , but to tell Dr. Dow , that H. B. will at this day dispute with Christopher Dow ▪ either in Latin or Greek . That I could play well on an Instrument , I thank God also ; and the rather , because that quality was borne with me , and it never was any hindrance but a furtherance to my studies . But after he was a Schoole-master in a Noble-mans house , ( saith he ) hee found the favour to be admitted to a meane place in the Closet of his Majesty that now is , then Prince of Wales : which sometime he was wont to execute in his hose and dublet , with a perfuming pot in one hand , and a fire-shovell in the other ; and as I have heard , received for his paines 5. pound per annum , and a Livery . Now all these particulars he relates , as so many disgraces upon my person . Why ? was 't a disgrace for a yong man as I was , for a while to teach the two Noble sonnes of a Noble-man in a Noble house ? And for the favour I found in Court to be admitted to a mean place , in the Closet of his Majesty that now is , then Prince of Wales : our Doctor here is quite out . For first , the place in the Closet , how meanesoever he accounts it , which I was admitted into , was the whole office of the Princes Closet , both the Great and the Privie Closet , intirely . I had the Charge of all , to provide furniture and Books , and all requisites for those Closets , which came to no small value . 'T is true indeed , that by the Prelaticall party working in the Kings Court , and which ever had a malignant eye upon me , I was kept from the Title of Clerke , but I had the Office of Clerk : So as when the Princes servants were to be allowed two parts of three , proportionably to the Kings servants , I had for 20. nobles ( the Clerkes wages of the Kings Closet ) 5. pound allowed to me . For the Livery , it was just the same that the Kings Clerke had ; but for my part , I never received it , because I never demanded it , being a red Jacket , and I wot not what else , an old obsolete Livery for the Clerke : But the Doctor hath ( I know not through what errour ) quite omitted the best part of the time that I spent in Court . For my first Court service was to that most noble , and of ever most glorious memory , Prince Henry , whom I served upon seven yeares space ; and which I would have been willing to have served many seven yeers in my dublet and hose , even in a far meaner office , conditionally it had pleased God to have continued his life so long . A gratious Prince and Master he was to me ; hee was pleased often to admit me to speake with him alone , and for any motion I made to him , I ever received a most gracious answer . I could tell the Doctor , how when some Officers had in my absence given way to the Players to bring their bag and baggage into the Closet , there to dresse themselves , upon my complaint to his Highnesse , he did forbid it . Another time , from an old custome ( and I being then out of the way ) some of the Gentlemen dancing in the Great Closet , his Highnesse upon my complaint to him , quite for bade that also , saying ( being with me alone in his Privie Closet , where he used me with the most sweet carriage and communication , that even one familiar would use unto another ) that he would not have any to dance in his Closets , and bid me so to tell them from him . I could speak much more in this kind , but I forbeare . Now if ever I waited in my hose and doublet , it was to that Noble Prince Henry . But be it knowne to Dr. Dow , that for all such offices , as of perfuming , and the like , I kept a servant to doe them , as the Kings Clerke did . I ever carried my selfe sutably to my degree , as a Scholler though living in Court , where I studied no lesse then if I had been in the University ; Yet I remember , that one time my man being out of the way , and the Prince comming suddenly to Chappell , before we were aware , I not having my Cloake or Gowne on , snatcht up the perfuming Pan , to sweeten the roome where the Prince was to passe , as the manner was . And this is all that sometime , that I did so , it being also a solemne time , when a great Prince ( as I remember , the Palatine ) came along with him . But ( saith he ) upon the Prince Charles his going into Spaine , H. B. whether his indiscretion did minister cause of suspition , or what ever the cause were , certain it is , he was put out of the list for that voyage , and that when his goods were a Ship-board . Here the Dr. againe is wide for my goods were not a Ship-board ; hereof he cannot say , Certain it is ; but certaine it is , I confesse , that I was put out of the List , and that also when my goods were truncked : But inter pontem & fontem misericordia Domini : Between the City and the Ship was Gods mercy seene , which yet he imputes to some suspition of my indiscretion . Indeed , if my plaine dealing against Popery , be indiscretion , I can hardly to this day , as old as I am , and as bitten as I have been , so avoid the suspition , as not to make manifestation thereof , yea although it had been in Spaine it selfe ; as Paul did in Athens , when he disputed with the Philosophers in Areopagus . And therefore I have cause to blesse God to this day , that I was unlisted for that Spanish Voyage , where perhaps some such indiscretion might have left me in the lurch of the Inquisition , where our Country-man Mr. Bedle had been for so many yeeres immured , whence no more redemption then from the Infernall Prison . And why should I have escaped in Spaine that Babylonish prison , when I could not escape the like in England ? But what ever other cause it was on mans part , Certaine it is , that Gods good providence prevented that , that so this should not be prevented . But this he calls a little after , His hoped Voyage into Spaine . Indeed if Dr. Dow had been the man , well might he have called it , His hoped Voyage into Spaine , and so of his desired preferment thereby a Bishoprick at least ; and I blesse God , that both I escaped the Voyage , and the Preferment too . But His Majesty upon his misbehaviour dismissed him the Court , whence being cashiered , and all his hopes of preferment dasht &c. These malicious misconceits of the Doctor are detected of wicked falshood before . And so I will follow him in his Wild-goose Chase no further . And now that he hath spit all his spite , what is all this heap of disgraces , being summed up together ? All doth not amount to this ; that Mr. H. B. is either a drunkard or a whore-master , or any such vitious person , or an idle droane in his Ministry , or one that was ever , or would be a double beneficed man , or one that favours Arminianisme , or Popery , or one that suffers his wife ( had he such a one ) to be his master , or his Curate hers . And now should I as diligently trace the steps of this Doctor , as he hath hunted mine ; O Doctor , I will say no more , but draw a vaile over the rest : Nolo in hoc ulcere esse unguis . And so I leave both the Doctors to the righteous Judge of quick and dead . And what shall I say to the grand master of these two Doctors , who for their so good service hath so richly rewarded them ? But God reward both him and them according to their deeds . And now it is time for me to shut up my discourse of the course of my life , it now drawing on apace to its finall period . As for the reproaches I have undergone by false brethren about my suffering , as that it was just , I will bundle them all up , either to burne them , as Constantine did , or to leave them in the hands of the righteous Judge of all the world , who will doe right . And here let me close with a story concerning my suffering ; wherein it will appeare , that the righteous Judge from heaven hath set to his hand to the House of Commons , in the vindication of my Cause . Since my returne from exile , a certaine Atturney at Law being then in the house of one Mrs Monday , then dwelling a little within Aldersgate in Little Brittaine , Febr. 17. 1640. and mention being made of my name and sufferings , and Mrs Monday saying , that England had never thriven since he suffered ; and that though she had never seene him yet she had shed many a teare for him : the said Atturney replied , Could so many wise men and Judges be deceived ? for he suffered no more then he deserved , nor so much neither ; and therefore what a pox ( such was his language ) should you be sorry for such a man as he ? No sooner had these words passed from him , but his right eare suddenly and strangely fell a bleeding at the lower tip of it ; and so long it bled , as it wet a whole handkercher , so as it might have beene wrung out ; whereat his heart so fainted , that he sent for halfe a pint of Sack , and drunk it up himselfe alone . Whereat his brother then present , with sundry more , said unto him ; You may see brother what it is to speak against Mr Burton : Yet such was this mans spirit , that in stead of taking notice of the hand of God herein , he continued cursing , saying , what a pox , had I not spoken a word against Burton , my eare would have bled ; though he could not at that time shew any reason , or naturall cause , why his eare should then bleed , it being whole and sound ; so as upon the ceasing of the blood , Mrs Mondays maid wiping the blood off his eare , and looking wistfully upon it , could not discerne whence the blood should issue , but only a small pore , or hole no more then a pins point could goe into , there being neither scratch , nor scab , nor scarre upon his eare . The persons then present that saw this , were these ; the Atturneys brother and his wife , Mrs Adcock , Mrs Anne Roe , Mrs Ioan Monday , and Ellin Hutton her servant . All this Mrs Monday and her maid testified before sundry Christians of good credit , my selfe and wife being present . Yet after this , within some few dayes , the said Atturney had found out a flamme , to make Mrs Monday , and others , beleeve , that the cause of that bleeding of his eare was by a razor , which he had borrowed two or three dayes before ; wherewith he having cut his eare , and at that time rubbing it , it fell a bleeding . But neither was this put ▪ off ready at hand when his eare so fell a bleeding , nor did the maid discerne any such thing , save only one little hole no larger then a pins point , which could not possibly be made with a round razor . But after this , for all this shavers device , he forbore any more to come to Mrs Mondays house ; who asking him at her doore , why he was grown such a stranger , and praying him to come in , he refused , saying , No , I will come no more to your house to work miracles . But I pray God he may sinne no more , lest a worse thing happen unto him . And now to stoppe the mouthes of this , and all other reproachers of my sufferings as just , I will only referre the Reader to those votes of the Honourable House of Commons , whereby he shall finde in the Book , entituled , A New Discovery of the Prelates Tyranny , pag. 139. &c. my innocency is cleared to all the world , by that representative Body of this Kingdome . FINIS . Notes, typically marginal, from the original text Notes for div A78025e-110 Gen. 47. 9. Psa. 107 30 1 Cor. 13. ● * To wit , Death . 2 Cor. 5. Ioh. 14 2. Exodus . Psalmes Act 2. 2 Cor. 11. &c. 2 Cor. 1. 3 , ● Psal. 66. 16 2 Cor. 9. 10. Notes for div A78025e-570 * Mrs B●w at Aske , neer Richmond in the North . 2 Cor. 2. 16 M. Montague after B of Chichester , then of Norwich . London , Lawd . * Dr. Lawd then Bishop of London . Ier. 11. 21. 〈…〉 * 〈◊〉 〈◊〉 〈◊〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Exod. 19 4 Mr. Price in Coleman Pre●t L●ndon . 1 Pet. 4. 14. 2 Cor. 12. Iul. Caesa . Comment. * Act. 19. 35 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Siccis oculis ad Christi vexillum vol● . Hier. A strange and miraculous Rainbow . Gen. 9. 12 , 13. Exod. 15. 1● . Exod. 15. 9. Isa. 26. 11. Revel. 11. bee my book , entit●led , The sounding of the sixt Trumpet . Rev. 16. 16. Revel. 2 7 , 8. Rev. 17. 14. Rev. 20. 9. As 2 Sam. 11. 11. Esa. 8. 18. Greck . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c. Thou hast set riders upon our heads . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c. Phil. 1. 29. Acts 20. 20 26 , 27. Psal. 41. 12. Rev. 14. 4. 2 Cor. 12. 9 Mat. 21. 16 A paralell betweene Pauls sufferings , and the Authors . Psal. 55. 12. 13. 14. Acts 24. 23 & 28. 30. 31 2 Thess 2● Act. 25 : 16. Psal. 2● , ● . 1 Cor. 12. 9 Esa. 51. 12 , 13. Iob. 16 19. 1 Kings 18 17 , 18. Iosh. 6. 26. Rev. 18. 13. L●● . 13. 24. Gen. 3. 15. Revel. 16. 14 , 16. A●… . 2● . Acts 17. 
A17306	----	A plea to an appeale trauersed dialogue wise. By H.B. Burton, Henry, 1578-1648. 1626 Approx. 268 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A17306 STC 4153 ESTC S106969 99842675 99842675 7352 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17306) Transcribed from: (Early English Books Online ; image set 7352) Images scanned from microfilm: (Early English books, 1475-1640 ; 708:03) A plea to an appeale trauersed dialogue wise. By H.B. Burton, Henry, 1578-1648. [24], 93, [3] p. By W. I[ones], Printed at London : 1626. H.B. = Henry Burton. A reply to: Montagu, Richard. Appello Caesarem. Printer's name from STC. The last leaf is blank. This edition has errata on A4r and N3r; the heart in the title page woodcut is upside-down. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Montagu, Richard, 1577-1641. -- Appello Caesarem -- Early works to 1800. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Rina Kor Sampled and proofread 2004-07 Rina Kor Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A PLEA TO AN APPEALE : Trauersed Dialogue wise . By H. B. August . De Tempore . Sermo . 98. Idcirco Doctrinam Catholicam contradicentium obsidet impugnatio , vt fides nostra non otio torpescat , sed multis exercitationibus elimetur . Ibid. There must be heresies euen among you , that they which are approued , may bee made manifest among you . 1. Cor. 11. 19. Printed at London , by W. I. 1626. TO THE HIGH AND MIGHTY PRINCE , CHARLES , KING OF GREAT Britaine , France and Ireland ; Defender of the Faith , &c. Most gratious Soueraigne : IF it be a mans glory to passe by an offence : how much more a Kings ? who being armed with power to reuenge , his pardon is the more glorious , the more gratious . This is Your Maiesties glory : that You haue passed by the offence of Your seruant : and Your glory how beautifully shall it shine forth , if Your noble pardon shall be sealed with Your Royall Patronage of this poore Plea ? which if it passe not vnder the Priuiledge of the Caesarean Maiestie ; it is like to fare the worse for the Atturneys sake ; whom ( besides his many personall imperfections ) the very scarres of his late disgrace with so gracious a Maister , expose , with his Plea , as no lesseridiculous to the Antagonists , then Dauids sling was to Golia● , and his Philistims . Who , if they aske me , vpon what hope I presumed , to impleade an Appeale to Caesar : I cannot answere with Solon , vpon old age ; rather , vpon pouerty ; rather , vpon Caesars equity ▪ rather , vpon the causes verity . Yea , my duty to God , to your Maiestie , to the sacred memory of your Royall Father , to the Church of God , to my Mother Church of England , to the State , to my Reuerend Fathers , to my reproached Brethren , all these summon me from my sweete , safe Priuacy , to runne a hazzard vpon the Theater of importune opposition . And see also , Dread Soueraigne , how deeply You stand ingaged in this Plea. Therein seuen Plaintifes sollicite Your Grace for justice . First , Truth : she complaines of hard vsage , how shee is driuen to seeke corners , sith shee cannot passe the Presse Cum Priuilegio , but must be silēced , yea Gagged , least , while shee refuseth to subscribe to An Appeale , she should by writing , cleare her Doctrines from the infamous terme of Puritanisme , and her selfe from being reproached for a Puritan . The next Plaintife , is Gods Glory , Grace , Gospell , complaining they are vndermined , ouerturned , by an Appeale : wherein Gods foundation of his free grace and mercy in electing vs in his Son to saluation , is laid vpon the sandy ground of Mans freewill . his eternall and vnrepentant loue to his Elect , made to depend vpon the haire of humaine mutability , standing on its owne vnsteddy bottome to fall totally , finally . The third Plaintife , is the Sacred Ashes of Your Royall Father of famous memory , complaining His honor is polluted , prophaned in a high degree by An Appeale , so much depressing the Synod of Dort , which His Maiestie so much graced , and exalting Arminianisme , which His sacred Maiestie so much detested . The fourth Plaintife , is Gods Church , especially our Mother Church of England , iustly complaining , how impiously she is abused , and her Doctrines traduced , by an Appeale , as if in the very Fundamentalls , ( as Praedestination , Election , Freewill , Iustification , Faith , Perseuerance in sauing grace , Certainty of saluation , and the like ) shee iumped with the Apostatized Church of Rome , and her confederate Arminians : as if her Doctrines were not the same with the holy Scriptures : as if they must be rated by a few priuate spirits , ingrossing , as by a Monopoly , the name of the Church of England , reducing Ecclesia Romana to Curia Romana : as if her Doctrines were as mutable , as their vniust Iudges , who Cameleon like will change colour with euery obiect of time . The fifth Plaintife is the State , complaining of a ruefull distraction and rent it suffereth , by a most factious and seditious Appeale , which coming very vnseasonably , like a disastrous Comet , portendeth vniuersall ruine both to Church and State , if the vast breach made thereby , for the grand enemy to enter , bee not all the sooner and surer ( if possible ) made vp againe . The sixth Plaintife is the Ghost of some of the Reuerend forefathers of our Church , as Doctor Bancroft , once Bishop of London , and Doctor Ouerall , once Deane of Pauls , and Bishop of Norwich , complaining , that their speeches in the Conference at Hampton Court ( Ianua . 14. 1603. ) now lately printed , the one about Praedestination , the other , Perseuerance in grace , are pitifully and palpably peruerted in An Appeale , to the great reproach of their owne Credits , and in them , the scandall of the Church of England . The seuenth Plaintife is the Communion of Saints militant , in this Church , and elswhere ( yea some , now Triumphant in heauen ) complaining , that notwithstanding they striue both in faith and practise to come as neere , as is possible for humaine frailtie , to Christ and his Apostles , yet for that very cause they are persecuted and reproached in An Appeale , with the odious name of Puritan , and what not ? Now all these Plaintifes , most noble King , do as by speciall interest , craue iustice at Your Maiesties hands . Truth claimes it , as You are King of England , Defender of the faith ; that as It makes You free , so You would it , with full priuiledge to plead its owne cause . Gods glory claimes it of You , as whom ( aboue all Princes in Christendome ) He hath put such a rich crowne of grace and glory vpon , that thereby Your Maiestie might learne how highly to prize His infinite glory , which the more You stand for against its enemies , the more firmely it shall make You to stand against all Your Aduersaries . The Sacred Ashes of Your royall Father of pious memory require justice of You , not onely as you are a King , but as the most pious Son of such a Father , that as by An Appeale , You are called to be an vmpire , You would accordingly determine , whither in Your judgement the Synod of Dort , with the Decrees of it , be rather to be reiected , and set at nought , for the Appealers vilifying and disclaming of it : or religiously maintained by Your Maiestie , at least for the incomparable judgement of King IAMES , who both sent thither a learned select representatiue Church of England , and Himselfe also gaue His royall assent to all the conclusions of it , as being in all points consonant to the Doctrine of the Church of England . The Church of England , with the State ( like Hipocrates twinnes , mutually affected with each others weale or woe , both liuing together , both dying together ) with one heart and voyce humbly craue justice of Your Maiestie , as being next vnder Christ ouer both , in all causes , ouer all persons , the onely supreme Gouernour ; that You would chastise their contumacious children , who fasten reproaches , and hasten ruines to both . The fame of our Forefathers craveth justice of Your Maiestie , to free them from the false aspersion of blasphemy , and from the opinion of being Arminians . All Gods children , co-heires with Your Maiestie of the same Kingdome of glory , implore Your iustice , to rescue their innocency from the reproach of Puritanisme , the very name , being enough to cause Truth to be taken for Heresie ; sincerity , for hypocrisy ; a peaceable Conformitant , for a seditious Schismaticke ; a loyall subiect , for a traitor ; an honest man , for a varlet . Thus by iustice , shall Your Maiesties throne be established . Thus may fearefull consequents bee preuented , if the causes be timely remoued . I reade but of two maine things , which wrought Ierusalems wracke : the one , Idolatry , causing often desolations , and miseries vpon that Church and state : the other , Heresy , in reiecting of Christ , and his righteousnesse , seeking iustification by workes . This later alone , euen without the other ( for in Christs time , and after , not an Idol , or Image was found in Iudea ) caused that fatall and finall irreparable ruine , once for all . Parallel to these two , are Pontifician Idolatry , and Arminian Heresy , the summe whereof is to abolish the true , and to establish a new Religion . For the first , it is grosse enough to bewray it selfe , and to deserue to bee cast out , least such lading not onely cause , but conspire with the storme to drowne the ship it is carried in . For the second ( because it is somewhat more refined , and hath learned to goe vailed vnder the Maske of the Church of England ; the more dangerous both for seducement and sedition ; as a poyson , the more subtile , the more mortall ) be your Maiestie pleased to take aduertisment of the more proper markes of an Arminian . An Arminian is in his personall qualities , just like his Religion . First , he is no lesse ambitious of head-ship ouer men , then his Religion is of copartnership ( at least ) with God , in His glory . Secondly , as his Religion flatters him , so he men ; very officious in soothlesse soothings , the Spaniels , that finde his ambition game . Thirdly , as his religion is contrary , so hee cannot away with Reformed Churches , and their learnedest and foundest writers , as Caluin specially beyond the Seas . Fourthly , as he hates to be reformed , so one peece of his Sermon must be an inuectiue against a reformed Christian , his Puritan . Fifthly , sith his Religion complies so well with Popery , he will therefore euer preferre the Church of Rome before any , yea , all Reformed Churches . Sixthly though he loue to be a droane , yet brings he a kinde of honey to Preferments hiue . And he is now so fleshed with confidence , that ( as euery where abroad ) hee will more frankly at Court make the theames of his Sermons to be , Uniuersall grace , equally offered to all , to receiue if they will : when a man hath receiued grace , he may fall away totally , yea , finally from that grace of God and iustification : Hee teacheth also , that man can haue no other certainty of saluation , but coniecturall : that God hath predestinated none to glory , but those , whom hee foresaw would both by their Freewill receiue grace , and would or could of themselues perseuere to the end : that in the maine and fundamentall points of religion , the Doctrine of the Church of England agreeth with the Councell of Trent . These , and the like , bee the Doctrines of the Appeale ; which how true , this insuing Plea will plainly shew . Pardon my plaine zeale , gratious Prince . The Romaines despised not the noyse of their geese , whereby their Capitol was preserued from the Gaules . Let mee be accounted one of them for telling truth , so our dangers may thereby bee preuented . Yea , those geese were highly rewarded : I desire no other , but that I may bee a common sharer in those blessings , which shall attend both Church and State , if but those Plaintifs bee righted , whose satisfaction shall bee Your Maiesties honour , the setling of Your Crowne , the comfort of Your best friends , the confusion of Your greatest foes , the retaining of Gods fauour vpon Your Maiesties Person for grace , peace and prosperity here , for glory and immortality hereafter : for all which , I shall be , as I am euer bound , Your Maiesties most humble Orator , though vnworthy seruant , HENRY BVRTON . The Preface to the Reader . CHristian Reader , I present thee here with a Plea to an Appeale . That Appeale I meane styled , An Appeale to Cesar. Which is such , as I confesse ( sauing for the Titles , wherein I find the Sacred name of Cesar ) I had filed my feete , rather then my hands with it , if after my long frustrate expectation of seeing it burned , I had not , to my great wonderment , seene the contrary , namely , that it found so many friends and favorites . Besides sundry things therein , which at first might haue passed onely for errours , as falling from some distemper of hastie passion : being now stoutly and stiffly , in cold blood , defended , they grow to be flat heresies , and so no further to be tollerated , as S. Augustine speaketh . For my owne part , when I perused the booke , my spirit was not a little stirred in me , to see Gods glory defaced , our Salvation vndermined , our Church scandalized , and popish Arminianisme triumphing , even vpon the open Theater . Faine would I haue beene dealing with it , but both the consciousnes of my many both naturall disabilities , and personall infirmities , as also the hope I had of so many my worthy and able elder brethren ( who I trusted would , and still hope will , vindicate at least their deare Mothers credit , the Church of England ) held me backe . Notwithstanding at last ( though the least of all ) I gaue the on-set ( nec tardum opperiens , nec praecedentibus instans ) as , well knowing , that Hosanna is accepted of Christ , as well from the mouthes of little children , as of others ; Yea , and sometimes , ( if those should hold their peace , the very stones would cry . And where as not only my personall imperfections , but my naturall corruptions also stood vp to disswade me from such a Taske : yet even from them also , did I draw motiues vnto it . First , because I thought my example of shewing willingnesse to my weaknesse , might provoke the more able , to be the more willing to supply my wants . Secondly , out of the sense and conscience of my many corruptions , that Law in my members , leading me ( miserable ! ) captiue to the law of sinne ; having such abundant experience of that superabundant grace of God , which hath mightily borne me vp even against the streame of rebellious nature , so that when my foote slipped , his mercy held me vp : I have learned hereby how deepely I am bound to expresse my thankfulnes to God , in setting forth to the vttermost of my power , the praise of the glory of his Grace , sufficient for me , against those thornes in my flesh , against those buffering messengers of Satan , threatning to overthrow me , if the Lords never fayling grace had not made me to stand . Yea how many stormes of temptations hath my brittle barke indured , yet blessed be God , it is not wracked . Those Reliques of rebellious Canaanites dwelling in me , as thornes in my side , and pricks in myne eyes , by Gods grace humble me onely , overcome me not . So that God having put in my hand , such a tryed weapon of infallible experience of his saving grace : I should be very ingratefull to let it lie rusting in the sheath , and not to use it with my best strength , courage and skill , against the adversary of this grace , who saith , that the Child of God ma● fall away totally , and possibly also finally from grace and justification . Which one Heresy overthroweth the whole tenure and truth of the Gospell ; it turneth vpside downe the very foundation of our salvation , grounded vpon Gods eternall loue , in Electing and Predestinating vs in Christ to Grace and Glory , those gifts and calling of God without repentance ; it revineth ( directly in part , and by consequence , altogether ) that wicked heresy of the Pelagians , noted by the Reverend Bishop of Chichester , and the worshipfull M. Francis Rovs , two noble champions of Gods Truth ; it comes close vp also to make a league with the Councel of Trent , to truck with Rome , in all that fard●ll of Apostaticall doctrines , packed vp in the sixt Session of it , as of Freewill , Iustification , Predestination , Cortaintie of salvation , Perseverance in grace &c. In which poynts and many more of that nature , coincident to the doctrine of Iustification , the subiect of that whole Session , I had ( I confesse ) formerly taken some paynes , in setting downe the true difference betweene vs , and the Church of Rome , in this mayne fundamentall . And having the Treatise by me , already finished , and priviledged also , ( while the season served ) for the Presse , onely prvented by the last visitation : I haue ben the more willing to take this new occasion to borrow at least some Artillery from that greater worke , to encounter these fresh Assaults , made against the Truth . And see , how the same motiue , that put me vpon the former worke , hath drawne me also to this . Shall I tell the plaine truth ? Why not ? But I must name Doctor Francis White then , and discover something , which passed betweene him and me in private . But this I hope shall not violate the Law of fidelity , sith I shall say no more , but what himselfe , in his Approbation prefixed to the Appeale , hath not stuck to make open profession of to the world . It is this , I having about foure yeares agoe , taken a thorow survey of the sixt Session of the Councel of Trent , and finding therein Romes Apostacy from the faith of Christ cunningly couched : I tooke occasion ( simply suspecting nothing , as then ) to goe to the said Doctor , wishing he would vndertake so worthy a Taske , as to declare fully the true difference betweene vs and the Church of Rome , in the doctrine of Iustification , according to the Councel of Trent . But his answer was , that the difference was but small between vs. I wondring at his answere , No Sir , said I , then let vs shake hands with them , and be good friends . For on this foundation stands the maine fabrick of Romes Religion , consisting in humaine satisfactions and merits , all devised to fill vp the vast emptines of their Iustification , from which Roote they all , as branches , doe receiue life and growth . Yet to be sure , another time I propounded the same question vnto him ; his answere was the same ; and so was my reply . Hereupon , farre aboue my strength , I tooke courage to attempt that taske my selfe , leuelled against Pontifician and Arminian Doctrines ioyntly all along : and now againe am I no lesse , if not much more , iustly prouoked , to reuiew and reuiue something of that former worke , being spurred thereunto , more ( I confesse ) by Doctor Whites Approbation , then Master Mountagues Appeale . Nor , in such a Cause , am I a whit moued with the name and fame of Doctor White . He is a learned man , I confesse ; but Truth is better learned . Hee is an ancient graue Diuine , crowned with an hoary venerablenesse ; true : but Salomon saith , The hoary head is a crowne of glory , if it be found in the way of righteousnesse . And howsoeuer the world may value Truth according to personall respects : yet God is no Accepter of persons . My brethren ( saith Saint Iames ) haue not the faith of our Lord Iesus Christ , the Lord of glory , with respect of persons . He condemnes those , that in points of faith , preferres the Gold-ring , the soft or white rayment , before the poore man Tertullian saith , Quid si Episcopus &c. What if a Bishop , if a Deacon , if a Widdow , if a Virgin , if a Doctor , if also a Martyr , shall fall away from the Rule : therefore shall haeresies seen e to obtaine the truth ? Ex personis probamus fidem , an ex fide personas ? Doe we approue the faith by the persons , or the persons by the faith ? Nemo sapiens &c. No man is wise , but hee that is faithfull ; none great , none a Christian. Nemo autē Christianus &c. And no man is a Christian , but hee that shall perseuere vnto the end . Auolent , quantum volent , paleae leuis fidei &c. Let the chaffe of light faith fly away as fast as they will , with euery breath of temptation , the cleaner heape of graine shall be laide vp in the Lords Garner . Nonne &c. Did not some of the Lords Disciples forsake him , being scandalized , and offended with his Doctrine ? Yea was not Iudas the Traitor one of the twelue Apostles ? What then , if any great Doctor , yea or Bishop fall away from the faith , they once professed ? Is this a sufficient proofe , that Gods saints may fall away totally or finally from sauing grace and iustification ? Will any Appealer , or his Approuers make this good by their owne examples of falling away ? No , saith Saint Iohn , cited by Tertullian in the foresaid place , Phigellus , Hermogenes , Philetus , and Hymeneus forsooke the faith ; they went out from vs , but they were not of vs ; for if they had beene of vs , they would no doubt haue continued with vs ; but they went out , that they might bee made manifest , that they were not all of vs. And why wēt they out ? Saint Iohn a little before admonisheth Gods children to beware of the loue of the world ; whereupon he giueth them examples of Apostates ; inferring , that the loue of the world drew them away . Demas forsooke Paul , and imbraced this present world . So easie a thing is it for a louer of the world to fall into all heresy , the God of this world hauing blinded his eyes ? Therefore when we see a starre shoote , as the vulgar call it : doe we , as they , thinke it to be a very starre , falling from the firmament ? Nothing lesse . We know it to be nothing else , but an earthy slime , falling to the earth , whence it ascended in a vapour . For earth will to earth . Stella cadens non est stella , cometa suit . Such acry vapours then , when you see ambitiously mounting aloft towards the vpper part of the lowest heauen , well may they shine there for a time like starres , but maruaile not when you see them fall backe againe ; they were no true starres . Sacerdotium , quod intus cecidit , diu foris stare non potest . It was Gregory the greats saying of ambitious simoniacks . Was Iudas once in the state of grace & iustification , because he was an Apostle ? Indeede Andreas Vega , one of the champions of the Trent Councell , puts him downe f●● an in instance , that the Elect may fall away finally from grace : because Christ said , Haue not I chosen you twelue ? Iudas then ( saith he ) was one of the Elect. But as Saint Augustine answereth well , it is one thing to be elected to the office of Apostleship , another , to the fellowship of the Saints . For there is , as a twofold vocation , so a twofold election ; externall , and internall ; temporary , and eternall . Iudas was of the externall and temporary , but not of the internall and eternall election . For of this , Christ said elsevvhere , I speake not of you all ; I know whom I haue chosen . There Christ puts a plaine difference between Iudas an elect Apostle , & the rest , who were also elect Saints . But how came Iudas , an elect Apostle , to fall away ? hee was a theefe , and bare the bagge . Yet he b●ught not his Apostleship , he was elected by Christ. He had a faire , and lawfu●l calling . Yet his coueteousnesse brought him to Apostacy , and euen to betray the innocent blood of the Lambe of God. Then wonder not at the Church of England . The sa●e Rebecca brought forth as well a rough Esau , as a smo●th Iacob . And , as Tertullian saith to the same purpose , Of the kernell of the milde , and fat , and vsefull oliue , doth spring the rough wilde oliue : and of the most pleasant , and sweete figges seede , doth grow the windy , and empty wilde figtree . So heresies ( saith hee ) haue fructisied of that , which was ours , but they are not ours , being degenerate from the graine of truth , and by lyes become wilde . They went out from vs , but they were not of vs. What then , if wee shall see some of the Apostles , or such as would bee accounted Apostolicall , to proue Apostaticall from the faith ? shall this stumble Gods Saints ? Or shall an impotent admiration of their persons draw beliefe to their heresies ? God forbid . For as the same Tertullian ( for I finde not an acuter authour for this purpose ) comparing champion-like hereticks to wrastlers , or sword players , which many times ouercome , not by their owne strength , but by the others weaknesse : no otherwise ( saith he ) doe heresies preuaile ouer the infirmities of men , but haue no power at all vpon a sound faith . Yea , of what qualitie or dignity soeuer hereticks be , whether for personall , or politicall respects , the holy Ghost warnes the Saints to auoid , and contemne them . Auoide an hereticke , saith the Apostle . And St. Iohn , If there come any vnto you , that brings you not this Doctrine , receiue him not to your house , neither bid him God-speede : for hee that biddeth him God-speede , is partaker of his euill deedes . And Saint Paul doubles his admonition , If an Angel from heauen preach vnto you any other Gospell , then that which we haue preached vnto you , let him be accursed ; which is not another Gospell ; but there be some that trouble you , and would pervert the Gospell of Christ. Into this condemnation be the new Pontifician Arminian ( shall I say Hereticks ? I need not , if they persist ; I will not , if they * recant , and desist ) Approvers of the Councel of Trent fallen : the doctrine whereof is a fowle and flat Apostacy from the Mystery of godlines . They would bring in another Gospell , though no Gospell , but they would obtrude it far the true and only Gospell of the Grace of God. And if the Galatians were said to be fallen from Christ , onely for mingling Circumcision with the Gospel , as requisite with faith to their iustification : how fearefull is that Apostacy from Christ , which quite ouerthroweth the effectuall and free grace of God , excluding , yea , accursing the true sauing faith , in our iustification , as the Doctrine of Trent doth ; so dangerous it is , to be any way accessary by yeelding the least assent vnto it . And what execrable heresies will these proue to be , that goe about to pluck vp the tree of life , by the roote , out of the Paradise of Gods Church , and would plant instecde thereof , the forbidden tree of knowledge , teaching and perswading the eaters , that they are made thereby as Gods , selfe-sufficient , selfe-wise , selfe-able to saue themselues , not onely in their receiuing , but retaining grace , which worke of their owne wills being foreseene of God , was ( say they ) the first mouing cause of electing and praedestinaring them to saluation ? which what is it else , but a meere making voide of Gods vnchangable Decree of Praedestination , and free grace of Election , no farther fixed and certaine , but as mans receiuing and retaining of grace , and perseuering therein is certaine , which ( say they ) is vncertaine . Pardon my zeale , gentle Reader . Impute it not to any bitternesse of spleene . I beare it not to any mans person liuing , God is my record , much lesse to the Authours of the Appeale , and the Approbation . I know none whom I hate more , then my sinfull selfe . But the Lord knowes , it is no small greife to me , that I am thus forced to sharpen my style . Which if it seeme tarter to thy Palate , then may sure with Christian moderation and modesty : examine I pray thee , whether the long custome of Court-smoothing , and eare-pleasing , specially in Diuine matters , haue not bred such a delicacy in the soules tast , as that downe right zeale for Gods glory , can hardly finde a slomack to take it downe , or digest it , but is reiected as a bitter pill , or potion , of such Patients , as account the remedy worse then the disease . Zeale will not passe now but for fury , or rude incinility , at the best . But ab initio non erat sic . In old time , it was lawfull to call a spade , a spade . Saint Peter dealt roundly with Simon Magus for his Simony , Thy money perish with thee . How sharpe was Paul with Elimas the Sorcerer , for going about to turne away the Deputy fiō the faith ? O full of all subtilty , and all mischiefe , thou child of the Deuill , thou enemy of all righteousnesse &c. And what would he haue said ( trow we ) to those men , who goe about to turne away , not a Deputy , but a whole kingdome , & a well settled flourishing Church , from the faith ? What if they were graue & learned Diuines ? So much the worse . If an enemy had , done this , it had ben more tolerable ; but it was euen thou , my guide , and familiar freind . I will not adde Dauids imprecation , but rather aduise them , as Peter did Simon , to pray , that if it be possible , the sinne , not of their heart onely , but of their hand , may be forgiuen . How did Paul , though but a young Apostle , reproue the prime Apostle Peter , onely for a matter of dissimulation in his conuersation , not any default in his preaching ? And shall wee not zealously resist those to the face , that , no● now dissemblingly anymore , but with opē profession , approue , auow , & stafly maintaine grosse and greiuous heresies , deuised by the Deuil , to betray Gods glory , and mans saluation ? That sticke not to call the Doctrinas of Pradestination , freewill , and the like , Scholasticall speculations meerely , questions of obscurity , not fit for pulpits , and popular eares ; but procuring rather discord and troubles in Church and State , then serue to edification , &c. ( Appeale pag. 42. 78. 80. ) Which speeches , and the like , whether doe they tend , but to suppresse those Doctrines of the Gospell , whereby God is most glorified , and man most humbled ? shall we spare such ? When Policarpus met Marcion the hereticke casually , and neglecting him , was asked of him , Dost thou not know vs ? He replyed , I know thee for the Diuels eldest childe . Such was the zeale of holy men in times past , against , not onely those that were Hereticks , but hinderers of the truth . The Apostle wished , that those false teachers of legall righteousnesse , were euen cut off , which troubled the Church of Galatia . Therefore what cause any faithfull Minister of Christ hath to vse sharpnesse of stile to seditious seducers , and troublers of Church and State , in so famous a Kingdome , in so perilous a season too , let any indifferent man iudge . And consider iudicious Reader , if we had not a King , seasoned from his very cradle with the knowledge of the true faith of Christ , hauing now growne vp therein to a goodly ripenesse , in regard whereof we haue small cause to suspect his constancy herein : i●to what danger were we , and Gods religion brought , when such kind of Ministers are not wanting to helpe forward the reerecting of the Romish Baal in our Land , had they but a young Manasses to restore the Altars and Groues , which the good King Ezechiah his Father had pulled downe ? But to conclude : sith these two fore named Worthies , worthy to be named againe , the Reuerend Bishop of Chichester , Dostor Carlton , and the Worshipfull Maister Francis Rovs , haue so learnedly and zealously confuted some materiall points in the Appeale ( which like expert archers , making speciall choyse of for their marke , they haue hit home ) although I could haue wished , that they had with no lesse felicity coped with the rest of the materialls in the booke : yet sith they haue ben pleased to leaue behind them some liberall gleanings , yea some whole ricks of tares to be cut vp , and carried away from Gods wheat field : I will craue leaue , to shew at least my good will in all , hoping my defects will finde pardon of all them , who though they can , yet forbeare to make their best supply . The blasphemer was to be stoned of the whole Congregation , some hitting one part , some another , till he were beaten downe , and buried vnder the heape . Yet in this Impression , the Plea reacheth no farther , then the first part of the Appeale . Which if it finde courteous intertainment , the other part is forth comming , and wants but time , to helpe the slownesse of the Presse to bring it forth . Farewell . Thine in the Lord , H. B. Good Reader , correct these faults with thy pen , with others of smaller note . The rest are noted in the end of the booke . Amend first , then reade . Page 7 , line 19 , reade scantling . l. 28 , r. Doctrines . p. 51 , l. 13. r. preuifion p. 52 , l 6 , r. ●ss●s . p. 54. l. 21. r. 4. 5. l. 29 , r. s●●scos . p. 82. l. 3 , 1. ●●●●●ude 10. l. 9 , 1. vn 〈◊〉 &c. Whence . l. 13 , 1. anima . l. 24 , 1. pr●●●ceth . p. 83 , l. 15 , r. the beginn●ng p. 84. l. 35 , 1. into him . p. 85 , l. 24 , r. quomodo . p. 87 l , 13 , 1. ●xecrated . p. 91 , l. 30 , 1 ground of hope . l. 35 , r. his Maiesties . A PLEA TO AN APPEALE . Asotus . Babylonius . Orthodoxus . ASotus . Master Babylonius you are well met . Babylonius . And you Master Asotus . Asotus . Sir I thanke you for your last good company at the Ordinary ; and especially for your both merry and learned discourse ; wherein , among other passages , you wittilie disciphered the nature of a Puritan , that common opposite to vs both . I was much delighted to heare you , and haue often thought of you since , and shall loue you the better for it : for of all men I cannot away with these Puritans , a precise sect , crosse and contrary to all other men . A man may not sweare an oath ( forsooth ) nor play the good fellow a little , in drinking a cup or two more then needs , for good fellowship-sake , nor loue a wench , and the like , but wee must passe their most sharpe censure . Nay , hauing deeply waighed the matter , I am perswaded , that were it not for these Puritans , wee and you should agree together , as louing brethren , and Countreymen . Babylonius . Are you aduised of that , friend Asotus ? you haue hit the very nayle on the head ; and herein you discouer your wisdome , and judgement . For it were no hard matter ( I wis ) to reconcile you and mee , and such as wee are , as well in Religion and opinion , as we are already in affection , were it not for these make-bate Puritans . And you haue well said , in saying , we and you : for , howsoeuer , the Puritans , both in England and beyond the seas ( I meane , the Caluinists and Hugenots ) are called Protestants ; yet betweene them and vs Romane Catholicks , there is a great Gulfe set , so that there is no hope of reconciliation betweene vs. And indeed ; for those ciuill and good fellow Protestants ( whom I know you meane ) that hold of the Church of England , and of the Doctrine of the Church for the prop and piller of their Faith ; there is great hope , that they will , ere long , be reconciled to the holy mother Church of Rome : for , he that beleeueth as the Church beleeueth , is not farre from the kingdome of God. But these Puritans , they will not acknowledge any rule of faith from the Church , but are all for Scriptures , Scriptures : so that so long as they are of that minde , there is no hope of reconciliation betweene vs and them ; vnlesse they will yeeld to this Manime , That the Church is the Iudge and interpreter of the Scriptures ; which they most obstinately deny . Asotus . But , by your leaue , Master Babylonius ; I neuer vnderstood , but that the Doctrine of the Church of England , was all one with the Doctrine of the Scriptures ; as I euer haue ben taught . Babylonius . I will not take vpon me now to dispute that point : but haue you not seene an excellent Booke , set out of late , by one of your most learned Ministers , which he calls , his Appeale to Caesar. Asotus . I haue heard of it ; the Author is highly commended by some for a great Scholler : but a great many on the other side , and especially those we call Puritans , doe very much condemne the booke ; saying , it is written in the gall of bitternesse , and with the spirit of sedition , enough to set all in a combustion , if his books should passe for currant . Babylonius . In the gall of bitternesse : That was the doome of Saint Peter vpon Simon Magus : but by such like puritanicall censures , you may the better judge of the worthinesse of the booke , which is both learnedly and wittily pend . Asotus . You say well , I thinke neuer a whit the worse of the booke , for the Puritans taxing of it ; nor the Author the lesse learned , when you Master Babylonius sticke not so to commend him . Babylonius . I must needs ingenuously confesse , that I like the booke the better , because it plagues the Puritans , and plots a reconciliation betweene vs and you . Asotus . Wee agree in that ; But , sith you so much commend the booke , and so much rumor runnes of it , I will goe cast away one couple of shillings vpon it . Babylonius . Friend Asotus , though I would not preuent you of buying so worthy a booke , yet for this time , I will lend it you ; here it is , read it , then as you like , buy it . Asotus . Sir I accept it thankfully . Let mee a little peruse it . Babylonius . Freely . Asotus . Appello Caesarem &c. But I find here Doctor Whites approbation prefixed to it , which I must tell you , Master Babylonius , doth make me much maruell , that you so much commend the booke ; for you know what a publicke adversary hee hath ben to Romane Catholicks ; so that I should imagine , this booke , which Doctor White so much approueth , is more an aduersary to Romane Catholiques , then to our home-bred Puritans . Babylonius . Yea , but you must know Master Asotus , it is one thing what a man saith in publicke , for popular applause , and salary ; and another , what he thinketh in his owne priuate opinion and conscience . As the Mathematician cited by Saint Aug : said to his wife , disciplining her for abusing his art for wantonnesse , shee imputing her lightnesse to the aspect of Venus , and that he should beate Venus , not her for it . It is one thing what I do as a gouernour of my wife , another , what I vent to the buyer for the maintenance of my life . Doctor White is a good wiseman , & knoweth how to attemper himselfe to the times : It is lesse enuie to passe his judgment , vnder anothers name , which he thought not so fit in his owne . Asotus . But in Law , if there be any default , the Accessary is no lesse guiltie then the Principall , the Receauer then the Thiefe . Babylonius . True ; but here the case is different . For say , the booke containes matter vnapprouoble to many , yet Doctor White if he se occasion , may easily winde himselfe out of the snare ; as I heare he doth already , saying , That the Copie printed varieth from that which hee approued . Blame him not , till the booke ( as happily , and hopefully it will ) get better footing in the worlds affection , and good will. In the meanetime , it is good pollicy a little to pull in the hornes : For it is obiected by the Puritan faction , that Master Mountagues former booke , called his Gag , which his Appeale defendeth , doth in many particulars containe expresse contrarieties to the Doctrine of the Church of England : and consequently his Appeale , with the factors and abettors , as Accessaries at least , come within the compasse of a Premunire . But you know these pestilent Puritans will say , and make the worst of things ; and they are a strong faction . And perhaps the buzze may somewhat possesse the good old man with a panicke feare , least not onely hee loose what hee hath , but which is much more , what his many merits may hope for , sauing that Saints merits are not so high flowne in the Church of England , but they are easily ouersoared by Simon Magus , flying to the top of euery pinnacle of the highest Temple , vpon Angels wings . But for the booke , I doe not hold it so greatly blame worthy , as finding it a faire and towardly beginning , to produce in time most hopefull consequents ; ( as they say , Rome . was not built in one day ) but let me a little excuse the good old man And the rather , because the Puritans sticke not to cast him in the teeth with White dyed blacke : which colour ( say they ) comming from the fatt of a Romane Catholick Dyer , would not haue holden soe sure , if it had not found the ground of a selfe-woading , to make it the more permanent . Yet the Appealer ( I can tell you ) hath faire Cards on his sides , and almost all the Helps ; for the fiue-fingers being the Club-trump turnd vp . The first Card dealt him ; is the best help but one . Yea all the Cards in his hand are blacke , and hee hath a faire pull to rubbe , for his ase colours for it , puting his Appello in good hope . But the mischiefe is , after much hard drawing , his Ase proues a Spade . Well : yet he hath a strong hand of the best Coates ; and what hee cannot doe by strong hand with Clubbs , hee hopes to play his part with the vndermining Spade , whereof he is well stored . Onely he misseth the Ase of Hearts , which some make an embleme of truth , being alwaies a Helpe whatsoeuer is trumpe ; nor hath he any of that colour . But hee well hopes that Helpe sleepeth ; as also the rubb-ase● which if his aduerse part haue not , he doubts not , but the game will go cock-sure on his side , with his number of Coates . Pardon mee this comparison . I was late the last night at . Maw , with two or three faire Ladies . Asotus . And I could haue wished to haue beene so happy as to haue borne you company ; But is it lawfull for those of your Order to play at Cards ? Babylonius . Lawfull ? Doth not the Apostle say , All things are lawfull ? Asotus . But he addes withall , All things are not expedient , all things edifie not . Babylonius . But the same Apostle saith elsewhere , I became all things to all men , that I might win the more . Asotus . Yea , to saue some ; but what was that with Card-play ? Babylonius . Come , now you play the Puritan . But , is it not more to gaine , then to saue ? Asotus . But , there is a gaining to a mans losse ; For what shall it profit a man , if he shall gaine the whole world , and loose his owne soule ? Babylonius . On my soule , I thinke you will turne Puritan . Asotus . Ha , ha , ha . Babylonius . But wee gaine the world to the Church ; wherein the world is saued , as the Beasts were in Noah : Arke , which were therefore saued to be foode for Noah , who was then the Priest. Asotus . You reason very learnedly ad oppositum . Babylonius . But in a word friend Asotus , we of our holy Order and Societie , howsoeuer in our Cells and Cloysters , we liue strictly , obseruing the ancient Cannons of Priests : yet conuersing , here amidst many Wolues ; I meane the vengeable Puritans , which are stil pressing the Lawes against vs , we are faine to be wise as serpents , and to put on all habits and fashions ; yea , euen those of Russians and Roring-boyes , that so wee may not appeare to be those Sheepe whom the Wolues seeke to deuoure . Asotus . Now you say something ; I commend your wit ; but I know not how this stands with honestie . Should ye not also be innocent as doues ? Babylonius . Tush man , wee must doe as wee may ; and in case of necessity , dispence with honestie for spirituall aduantage . Asotus . Well , these be Paradoxes . But to returne to your former matter concerning this booke , mee thinkes you tell strange things of it . Babylonius . Strange things ? I tell you , you shall finde it a most rare booke , written with a braue authoritie , and with a most lofty spirit : mee thinkes he writes as if he were the very Or●elo of the Church of England , as the Popes Holinesse is the Oracle of the World. O that hee were but one of our holy Society ! which if hee were , our discipline within a short time would so season him , as hee would proue a most accomplished actiue instrument for the Catholicke cause . He is full of mettall , and he wants but the stampe of our minte to make it current . O the gratefull tartnesse , and smartnesse of his stile ! And such is the dexteritie of his wit , that in his Limbecke he can easily draw and distill all learning into the quintessence of his owne singular , and rare opinions . Let him but conceiue a rare notion , and by and by the Church of England either saith it ; or not expresly denying it , or being altogether silent , he can easilie conclude , silence to be consent . Yea , he is strong as Sampson ; for when he is disposed , neither the Philistines cords of the Councell of Dore , which hee tramples as durt ; nor yet of his Dalilah , his Church of England , can hold him , further then himselfe pleaseth . Oh , I am euen rauished with the loue of the man : hee hath dared and damped all the Puritans in England . Doe but goe on , and reade the Contents , which will giue you some scanting of the substance of the booke . Asotus . I doe . I finde here many things , the contrarie whereof I haue heard our Minister publikely teach , and that with no lesse vehemencie , then plaine euidence of argument from Scriptures and Fathers ; at least to the conuincing of my simple iudgement . Babylonius . I would your Minister were here present , whosoeuer he be ; you should see what hee could say to many points maintained in this booke ; they being also the very Doctrine of our holy mother Church of Rome at this day , and those also fundamentall ; as of Free-will , Praedestination , Iustification , Falling from grace , Certaintie of saluation , Antichrist , and the like . Asotus . And you wish in a very good time ; for if I be not deceiued , yonder hee is walking ; shall wee goe neere him , and accost him ? Babylonius . With a good will. But by the way , I pray you informe me a little of the qualities and conditions of the man , that so I may the better attemper my speech , and cariage towards him ; is he not a Puritan ? Asotus . Surely , in one sence he is no Puritan , for he is conformable ; none of the refractaries , but doth both practise himselfe , and preach vpon occasion , in the defence of Ecclesiasticall ceremonies , and that very earnestly ; insomuch as I haue seene him sometimes , put backe from the Communion those , which would not receiue it kn●eling ; yet not leauing them , till he brought them on their knees . Now formerly , Non conformitants onely , were accounted Puritans . But if wee vnderstand Puritan in a second degree , to wit , for a Minister to be a diligent Preacher , and resident vpon his charge ; one that cannot away with non-residency , that will not take two Benefices , and makes conscience how he comes by one ; that is of an honest conuersation , and is a very sincere rebuker of sinne ; an vrger of the more strict keeping of the Lords day as he vsually calleth it ; and rather content to suffer wrong in his tithes , then contentions for his right : and aboue all , a vehement inueigher against the Masse , and all the Idolatries and Superstitions of the Church of Rome , as he tearmes them ; and one , who I warrant you would neuer giue his consent , that Iesuites and Masse-Priests should bee any way tollerated to liue vp and downe in our Land ( insomuch as I haue heard , he being desired to be in a place , where it was appointed , and so expected , that Father Fisher should dispute , & when all came to all hearing Fisher refused to dispute , without speciall licence from the Arch-bishop of Cant●rbury : hee replyed and said , Master Fisher , I maruaile by what licence you goe vp and downe seducing our simple people ; and yet you want a licenc● to dispute with our learned Diuines . It is pittie , such as you are thus suffered to vndermine soules and states , and so to proue the bane of our Kingdome and Church , sith for your sakes ( if we had no other sins ) and for your abominable idols ( the abomination of desolation standing in the holy place , where it ought not ) we are exposed and indangered to all those plagues and punishments , which we haue partly felt , and haue much more cause to feare and expect , which 〈◊〉 most 〈◊〉 flames must 〈◊〉 breake forth from the kindled 〈◊〉 of Gods spouse-like iealousie to our consumption , if ye may be but suffered thus to set your Dagon , check by i●wle in c●rrinall-ship with Gods Arke in this his pure Church . ) Now ( Master Babylonius ) how far is he a Puritan in these respects , I leaue to judge . Babylonius . How ? Can there be a more pestilent Puritan in all the Packe , then such a one ? But now you haue informed me thus much of the man , I will tell you after what manner I thinke it fit to deale with him . By no meanes must he perceiue what professiō I am off . For then ten to one hee will fall foule vpon me , and so wee short of our purpose , which is , to try what he can say against this booke : Therefore wee will onely by way of question , as for your resolution sake , see how he can answer some of the most materiall things therein . And for the manner of dealing with him , let me alone ; onely giue you the occasion , and first on-set . Asotus With a good will. I applaude your prudence herein . God giue you good morrow Master Orthodoxus . Orthodoxus And you neighbour Asotus , Asotus . Sir , you are very well met ; for this gentleman and I haue accidentally light vpon a booke , wherein I finde sundry things maintained , contrary to that I haue heard of you ; and wee shall be much beholden to you to resolue vs in some points , which doe a little stumble vs. Orthodoxus . Neighbour Asotus , I am glad to heare you make such a motion to me , it being no vsuall thing with you , nor many others , ( and more is the pitty ) once to moue a question of conscience or faith to your Minister , vnlesse it bee more for cauill and contention , then for Christian resolution : Therefore seeing you seeme to doe it out of a good desire to be informed in the truth ; and propose such questions , as concerne those Doctrines which I haue publikely taught , I hold it my dutie to satisfie you the best I can . As for this Gentleman , ( a● it seemes your friend ) if hee be of the same minde herein , with you , though he be a stranger to me , yet I shall not be curious , but deale ingenuously with you both ; and I pray God giue a good issue to our meeting , in directing vs in the way of his truth . Babylonius . Sir , wee both thanke you for your courtesie . Orthodoxus . Sir , it is my duty . But , neighbour , what booke is that you speake of ? Asotus . Sir , the Title of it is in Latin , which I vnderstand not so well , Appello Casarem . Orthodoxus . O , I know the booke . Asotus . I pray you Sir , what thinke you of it ? Orthodoxus . Nay pardon me for that ; I doe not take vpon mee to be a censurer of bookes , much lesse of an Appeale to Caesar : if the Author haue any just cause for which to Appeal● to Caesar , and which is just , and fit for Caesar to judge , no doubt but hee shall finde a just Caesar to doe him right . But the points you seeme to propose to me , are matters of Faith , wherein the Author seemeth too suspicious of his owne cause , that ( like to fraudulent Merchants , who haue run themselues into many mens debt , and danger ) hee appeales to Caesar to haue a protection for his person . But blessed be God , wee haue a Caesar , The Defender of the Faith ; not a protector of oppugners and vnderminers of the Faith. And for matters of Faith , our Caesar knowes they ought to be pleaded onely at Gods barre , and tryed at the Common Law of the holy Land , the Scriptures . Nor will hee giue way for any Prohibition out of any Court of Chancery , or conscience , which may inhibite the proceeding of Gods cause , in Gods Court , by any prerogatiue whatsoeuer . Therefore in such causes , ( causes of Faith I say ) to appeale to Caesar ; giues ( to speake plainly ) a strong suspition of the weakenesse at least of the cause . For so did Heretickes in times past ; to maintaine their heresies , they had no other way , but to patronize themselues vnder Caesars wings . Thus did the Arians so mightilie preuaile against the Orthodox professors , by the onely helpe and authority of Caesar. Not that I impute heresie to the Author of this booke , onely for his appeale to Caesar. Let the booke , like Baal , plead for it selfe . Asotus . Sir , you make me begin to suspect something ; Did Hereticks so as you say ? I pray you for my better satisfaction , giue me some example of it . Orthodoxus . I will briefly . Constantine the great , he that restored the Church to a generall peace and calme ; sitting at the first Councell of Nice , not as Iudge , but rather as a Minister , ( as himselfe piously confessed ) did for his part ratifie the Councels Decrees against Arius ; yet afterwards , growing old , hee was wonne by a woman , his sister Constantia , and she seduced by a sycophantizing Arian Priest , to recall Arius from banishment , that hee might againe declare his Faith : whereof , comming before the Emperour , he made such a cunning confession ( as formerlie hee had done to the whole Councell of Nice , which he had well nigh imposed vpon by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in steed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as that the good Emperour ( suspecting no deceit ) tooke it to be in all points the very same with the Councels owne confession ; yet so , as hee referred Arius to the determination of a Councell . But the Emperour not long after dying , Arius with his faction creepe into the fauour and protection of Constantines successors , especially of his sonne Constantins , who was by the same Arian Priest , who had formerly inueagled Constantia about Arius , perswaded to fauour and protect the Arians ; and the rather was the Emperour perswaded by this old Priest , because Constantine had committed to him his last Will and Testament , to deliuer it to his sonne Constantius , which he did . Thus Arius by his Appeale to Caesar , and by the cunning insinua●ion , of his craftie confederate , an old Court Priest , got footing againe ; and had in all likelihood mightilie preuailed , but that God in justice , to that impious impostor , and in mercy to his Church and children , calling the cause into his superiour Court , cut Arius short , by a suddaine and strange infamous iudgement , euen in hot blood , as he was going with all his pompe and traine into the Cathedrall in Constantinople , in despight of the good Bishop Alexander , who all the night before , and that morning continued his earnest supplications to God , prostrate in the Temple , to ●uert and preuent Arius from setting his wicked foote , and proude Standard of triumph against Christ , in that sacred place . His deuout and zealous prayers were heard ; and Arius his infamous death strucke all his traine with a shamefull amazement , and confusion . I would this example might teach the Appealler to tremble before that God , from whose Tribunall is no appeale , but by speedie flying with repentance to his throne of grace and mercie in Iesus Christ. But for the Appeale , here let me tell you thus much by the way , which I dare be bold to auouch , that as he thinks he hath done politickly , so I know hee hath done very poorely to appeale to Caesar : being such a Caesar as when his many waightie affaires shall lend him leisure to view the Appeale , the Appealer will quickly find his owne errour , and haue cause to repent his appealing to a Prince of such dexteritie and judgement , as in humaine , so also in diuine matters . Asotus . Sir , I thanke you I am satisfied in this matter . Now let me intreat you to performe your promise , in resoluing some doubts , ministred by this booke . Orthodoxus . If you instance any particular , I am ready to doe my best indeauour . Asotus . Sir , because this Gentleman my friend , hath some more learning then my selfe , and is somewhat acquainted with the booke , I shall entreate him to propoūd and obiect , and your selfe to resolue the Obiections . Babylonius . Friend Asotus , I pray you doe not impute that to mee which I was neuer guiltie of , as matter of learning ; yet , if as a friend you impose this taske vpon me , to ease you , I will the more willingly vndertake it : prouided that where you see me faile , you will supplie● and Master Orthodoxus pardon . I shall onely act your part in propounding those particular point● , which you say are contrary to those , which Master Orthodoxus hath taught you ; as being also the most materiall things in the booke . Asotus . Sir , I thanke you , I desire no more . Babylonius . Then to begin in order as they lye : the first thing is about the losse of Faith and Iustification , in the third Chapter , and so consequently of falling away from grace totally , in the fourth Chapter : and if totally , * possibly also , finally , without recouery . Now although the Authour doe not auouch absolutely his owne oppinion , yet hee proues the affirmatiue from antiquitie of Fathers , and from the authoritie of the Church of England , vnto whose Articles and Homilies , all the Ministers thereof haue subscribed . Now we desire your resolution herein . Orthodoxus . True it is , that the Authour is very cau●elous , in auerring any thing in his owne opinion , especially in points of such consequence ; therein I commend his wit , as the Lord did the wisdome of the vniust Steward ; but his priuate conception hee fathereth vpon the Fathers , and his mother Church : yet it is to be concluded , that what he goes about to proue by the Fathers , and by the authoritie of the Church of England ( though most falsly , by him forced and forged glosses ) himselfe is of the same judgement with them : and by the way , for the Articles and Homilies of the Church of England , wee subscribed vnto them indeede , but not to the priuate sense which any particular man may make of them . Now for losse of faith ( he must meane iustifying and sauing faith , and not that faith of the Romane Church ) hee alledgeth the 16. Article , in these words , After we haue receiued the holy Gh●st , we may depart from grace giuen , & fall into sinne ; and by the grace of God wee way rise againe , and amende our liues . Now in all due remembrance to my blessed mother , the Church of England , is it not as lawfull for mee her Sonne , to take her in a good sense , as for another in a bad ? And if it be lawfull for me to interpret her words according to the letter , it is one thing , reced●re a gratia , another excidere , one thing , to depart aside , as out of the way erroniously ; another , 〈◊〉 fall quite away , and to abandon the way ; at least for the time to fall quite away from grace : nor doth the Article speake of a totall falling away : but of such slips , as are recouered by repentance , against the Doctrine of N●●atus , as is there expressed . It being one thing to fall into sin of infirmitie , another , to fall away from grace totally . But , if by departing , be meant , a totall falling away ; then how doth this accord with the Scripture , that saith , If such as were once enlightned &c , doe fall away , it is impossible they should be renewed againe to repentance . Againe , for the words of the Homilie alledged by the Appealer , they containe a wholsome admonition to pietie , and perseuerance therein : but they mention no totall falling away from true and sauing grace in any one particular true beleeuer . Therefore , by departing , is meant some other thing , then any totall falling away from grace ; so that howsoeuer wee imbrace , and adore the generall Doctrine of the Church of England our deare Mother , yet whatsoeuer she saith , we must not presently take it at the first rebound , according to our priuate fancie , which what it affects and inclines to , it can easilie , ( as the corrupt stomacke ) assimilate euen wholesome meates , and cause them to corrupt ; or , as the Naturall thinkes the bells ring that which hee imagines ; so apt is mans fancie to take words , rather by the sound , then by the sense , to feede his pre-conceiued opinion : yet , as neither the Church of England , her selfe , auoucheth , or concludeth any thing for Doctrine and matter of Faith , but so farre as is consonant to the word of God ; so that her Doctrines are to be called , the Doctrines of God , rather than of the Church : so neither are we to measure her Doctrines , but by the onely line and rule of the Scriptures . But , by the Scriptures , there is either no totall falling away from grace ; or if there be ( as from the common grace ) it must necessarily be finall too ; for it is impossible , ( saith the holy Ghost ) 〈◊〉 such as fall away , should be renewed againe to r●pentance . Therefore the Church of Englands words , speaking of d●p●●ting from grace , and yet of returning againe , cannot be understood of a totall falling away of particular persons from 〈◊〉 and 〈◊〉 grace : so that it appea●es , the Appeall●r hath wrested the words of the Article to his owne fancie , he should first conclude out of the Scriptures , that there is a falling away from grace totally . But , if the Scriptures teach the contrary , let no man fasten such a reproach vpon the Church of England , casting durt in his Mothers face , as teaching otherwise , then her heauenly Husband hath taught in his Word . Babylonius . But where doe the Scriptures teach , that a man cannot fall away from grace , and sa●ing 〈◊〉 , after he once hath it ? Orthodoxus . In many places , and that so pregnantly , and definitiuely , as the very Aduersaries of this truth confesse , it may be waued and taken indifferently either way , whither for a penny , as we say , their Opiniō , or Gods Truth . Babylonius . But if Scripture say , and gainsay , how shall we beleeue them ? or how shall we reconcile them ? Orthodoxus . Very easily ; for as there is but one truth , so if wee first pitch vpon that truth , where wee finde it clearely and positiuely laid downe in the Scripture , then whatsoeuer places of scripture seeme to contradict , yet the sense thereof must of necessitie bee reduced to that positiue truth . For the purpose , 1 Iohn 3. 9. Whosoeuer is borne of God , doth not commit sinne ; for his seede remaineth in him , and he cannot sinne , because h● is borne of God. Here is set downe a positi●e truth ; Whosoeuer is borne of God , doth not commit sinne ; and the reasons are annexed ; first , for the seede of God remai●eth in him ; and secondly , because he is borne of God , he cannot sinne . But this seemes a hard and a darke saying , doe not Gods 〈…〉 sinne ? yo● sur●ly , for , In many things we 〈◊〉 all , saith Saint 〈◊〉 , but the same Apostle cleares the sense , in his 5. Chapter of the Epistle . Verse 16 , 17. There is a sinne vnto death , and , there is a 〈◊〉 not vnto death : now Gods children commit sinne , which is not vnto death , whereof ver . 16. If any man see his brother sinne a sinne which is not vnto death , he shall aske , and he shall giue him life for them that sinne not vnto death . But of the sinne that is vnto death , of that the Apostle speakes , ver . 18. Wee know , that whosoeuer is borne of God sinneth not , that is , not vnto death . Now Gods child sinneth not vnto death , that is , falleth not from faith ( as Saint Augustin● vnderstands this sin vnto death ) neither totally , nor much lesse finally ; for the seede of God remaineth in him . The seede of God is the holy Spirit of God ; by which , as a holy and liuing seede , wee are begotten and borne of God. This seed● is that annointing , whereof the Apostle speakes , 1 Iohn 2. 27. The annointing which yee haue receiued of ●im , abideth in you , and therefore yee shall abide in him . Therefore none shall be able to seduce you , v. 26. Now , if th● the annointing abide in vs , if the seede of God remaines in vs , how then can we fall totally , much lesse finally from grace , for the Spirit of grace remaineth in vs. So long as this seed of God remaines in vs , ( and being once receiued , it abideth with vs ) Gods regenerate cannot so degenerate , as by falling from grace , to cease to be his sonnes . He that is of the blood royall , yea , who is descended immediately from the Kings owne loynes , cannot cease to bee the Kings sonne ; for the seede and blood of the King is in him . And yet , though a Kings sonne may degenerate from his Fathers vertues , notwithstanding his Fathers blood bee in him , yet the b●gotten of God , as they haue his seede alwaies remaining 〈◊〉 them , so it is an actiue , quickning , and pregnant seede , springing vp to life eter●all , wherin Gods child groweth in grace , till he be a perfect man in Christ Iasus . Againe , this seede of God is immortall , as the Father is immortall . Now as a mortall father begets a mortall son : So the immortall God can beget no sonne , but is immortall as his Father is . It is impossible for the immortall God to dye , no not for a moment . Of this nature also is the borne of God ; hee cannot fall away totally , that is dye in his spirituall life , no not for a moment , for hee is , borne of that Father , the seede of that God remaineth , abideth in him , and neuer departeth from him , which is immortall , and cannot dye . This truth , that the borne of God are preserued from euer falling from grace , is confirmed by many other cleare places of Scripture , if time would permit to recite them . Now , this being so cleare a proofe , if any places of Scripture seeme to be opposite , they are so onely in sound , not in sense . For proofe , the Scriptures are full of admonitions , ( the onely proofes that they bring for their opinions against the positiue truth ) to take heede of falling away from the grace of God , as Heb. 12. 13. So 1 Cor. 10. 12. He that think he standeth , let him take heed lest he fall ; & the like : also of exhortation , if any man be fallen , as Ezech 18. and elsewhere ; all which places must not so be taken as if Gods children did at any time fall away totally from , grace : but they are as so many Preseruatiues and Antidotes , as so many directions to keep Gods childe in his way ; they are a part of those meanes which God hath ordained to preserue vs in the way from falling . Hereupon I remember , Saint Augustine saith excellently , ( alledg●ng these words , Reu. 3. 11. Tene quod habes , &c. Hold that thou hast , least another take thy Crowne ) now that these things are so spoaken , euen to the saints that shall perseuere , as if it were vncertaine that they shall perseuere , they ought not to heare this otherwise , to whom it belongeth , not to bee high minded , but feare . Hence also it was saide to the Apostles , If yee shall abide in me ; himselfe speaking it , who knew full well that they would abide in him : And by the Prophet , If yee be willing , and will hearken vnto mee : when himselfe knew in whom he would worke , euen to will. And many such things are spoken for the vtility and profit of this secret , least any should be puffed vp , but that all , euen th●se that runne well , should feare . So he . Nothing can be added to it . Againe , when wee reade of any Apostates , and such as make shipwracke of faith , as 2 Tim. 2. Himeneus and Alexander , and the like : then haue recourse to that saying of Saint Iohn 1. 2. 19. where speaking of Antichristian reuolters ; saith , They went out from vs , but they were not of vs ; for if they had ben of vs , they would no doubt haue continued with vs ; but they went out , that it might be made manifest , that they were not all of vs. For there is a common temporarie faith , a commō grace , a common illumination , whereof the Apostle speakes , Heb. 6. from which men may fall away totally and finally , as Iudas , and Iulian , and others : but the sauing grace , the iustifying faith , which is proper to Gods elect , is of the foundation of God , which standeth sure , vpon which , they that are built , shall neuer fall away , as Aquinas in Rom. 8. ver . 30. whom he hath iustified , them he hath glorified . To this purpose , I remember a saying or two of Saint Augustine : a Fides Christi , &c. The faith of Christ , the faith of Christian grace , namely , that faith which worketh by loue , being put in the foundation permits none to perish . And in another place , b Nic nos moueat , &c. Nor let it moue vs , saith he , that God doth not giue this perseuerance to some of his sonnes : For there are some , who because of a temporarie grace receaued , are called of vs the sonnes of God , and yet with God they are not so ; of whom Iohn speaketh ; They went out from vs , but they were not of vs , they were not of the number of sonnes , no , not when they were in the faith of sonnes . For the sonne of promise perisheth not , but the sonne of perdition . Those were of the multitude of the called , not of the small number of the elect . And againe , in the 9. Chapter , reciting Christs words . Si man eritis in verbo meo &c. If ye abide in me , then are yee my Disciples indeed , he saith , Therefore because they had not perseuerance , as also being not Christs Disciples indeede , so neither were they the sons of God indeed ; euen then when they seemed to be , and were called so . Therefore we call those both the elect Disciples of Christ , and the so●●●s of God ; because they are so to be called , whom being regenerate ( to wit sacramentally , and in our account ) wee see to line godly : but then they are indeede , that which they are called , if they abide in that , for which they are so called . But if they haue not preseuerance , they are not truly called , that , which they are called , and are not . Thus we see Saint Augustine following the rule of Gods word , hath truly laid downe the state of the perseuerance of Gods saints in faith and grace ; distinguishing all along betweene sauing grace , and common temporary grace ; betweene iustifying faith , and common historicall faith ; betweene the outward ordinarie calling of Christians , and the inward effectuall calling ; betweene the externall regeneration , and the internall ; betweene the sonnes of God in mens account , or in appearance , and those in Gods account , and in truth . And in this sense , not otherwise , is that to bee vnderstood , which the Appealer vrgeth , of all that are baptized , of whom we professe , wee beleeue that they are regenerate , and in the state of grace ; who , comming afterwards to liue lewdly , and so to dye , the Author by their example would proue , both a totall and finall falling away from grace . True it is , that Baptisme is called regeneration , but Sacramentally ; and so all children baptised are said to be regenerate , and so generally wee beleeue they are saved , while we iudge them to be in the state of grace , in regard of the common sacred Ordinance of God , which is alwayes effectuall , if it be accompanyed with the effectuall and inward working of the Spirit of God , and received by a saving faith , wrought by the same Spirit . I say , all children duely baptized , we beleeue to be made the members of Christ , and heires of the kingdome of heaven , and to be saved , dying before the committing of any such sinnes , as might giue vs occasion to judge and beleeue the contrary . This is the pious faith of the Church , and of Christians . Yet though in our accompt , many are called , by receiuing the outward Ordinances of God , and the externall ordinary meanes of salvation : notwithstanding in Gods account , few are chosen . And the chosen are onely those that are truely saved in Gods account . The Lord knoweth who are his . As aboue , Saint Augustine speaking of the impious , after baptisme , saith , Fuerunt isti , &c. Such were of the multitude of those that bee called , not of the small number of the Elect. Babylonius . But Saint Aug : ( as our Authour alledgeth him , both in this booke , and in his Gagge ) deliuereth it , as an Article of the Creede , ( Credendum est , quosdam de fil●is perditionis , non accepto dono persuerandi vsque in finem , in fide quae per dilectionem operatur , incipere vinere , & aliquandiu iuste , & fideliter vinere , et postea cadere ) &c. That some may fall away quite from that faith , which worketh by loue . And you see the words there Iustè & fideliter , and , postea CADERE are set downe in Capitall letters , as being most remarkable . Orthodoxus . It is a faire flourish indeed ; I remember the place quoted in his former booke : nor doth hee in this , vary from that . But I must tell you , the Authour ( besides his misquoting of the * booke ) hath not dealt altogether so squarely with Saint Augustine herein ; as hauing broken off the chiefe corner of this stone , which else would stand firme and vniforme , with the entire fabricke of Saint Augustines building . For Saint Augustine speaking there of perseuerance , & to admonish the truely faithfull to be the more carefull in the constant pursuit of it , he setteth downe the sentence , thus ; PROPTER HVIVS VTILITATEM SECRETI . ( Which words the Appealler leaues out ) credendum est , &c. Which words are the maine qualification and seasoning of the whole sentence ; that is , in regard of the benefit of this secret , Credendum est , &c. Which wee may translate , wee are to suppose , as well as we must beleeue . But if wee must beleeue it , it is , propter huius vtilitatem secreti ; a phrase which S. Augustine often vseth vpon this purpose . And wherfore would Saint Augustine haue vs to thinke or beleeue so ? but to containe vs the better within the bounds of feare and humilitie , in regard of our humaine frailtie , as he specifieth both a little before , and after this sentence . And elsewhere hee saith expresly to the purpose , * God iudged it better to mingle som● , that should not perseuere , among the certaine number of his Saints , that they , for whom securitie in the tentation of this life is not expedient , might not be secure . Babylonius . But Saint Augustine saith , that a man may fall from that faith which worketh by loue , and so dye in that fall . Orthodoxus . Besides the former qualification , PROPTER HVIVS HVIVS VTILIT ATEM SECRETI ; and besides our former allegations out of Saint Augustine he doth in another place speake conclusiuely , with an asseueration , saying , The faith of those which worketh by loue , doth in very deede , either not faile at all , or if their bee any , whose faith doth * faile , it is repaired , before this life be ended , and the iniquity which came betweene , being blotted out , perseuerance is reckoned euen vnto the end . Now , if this be true , that faith worketh by loue , either faileth not at all ; or if it doc any whit faile , it is repaired in time : then his former speech of the falling away from faith , working by loue , is to be vnderstood not really of true faith working by loue , but as it is in apparance to our sense , as hee saith formerly of the sonnes of God. Yea , Saint Augustine is so copious in this point of perseuerance of Gods Saints , that I maruell any man that hath read Saint Augustine of these points , would euer meddle with him in this matter , to wrest one bare mangled testimonie , against so many pregnant proofes of this truth . And to conclude this clause with Saint Augustine , who saith nothing but vpon the expresse ground of Scripture ; Christ saying , ( saith he ) * Rogaui pro te , &c. I haue prayed for thee that thy faith faile not , let vs vnderstand , as spoken to him which is built vpon a Rocke ; and so the man of God , not onely because he hath obtained mercy , to be faithfull , but also because faith it selfe doth not faile ; He that glorieth , let hi● glory in the Lord. And againe , God doth worke in his Saints a will to perseuere , that because they shall not perseuere , vnlesse they both can , and will ; therefore both the power and will of perseuering , is by the bountie of Gods grace giuen vnto them : therefore the weaknesse of mans will is helped , that by Gods grace it might be firmely and vnseperably vpholden ; and therefore , though weake , yet it should not faile , nor be ouercome by any aduersitie . And he that holds the contrary , hee calls him , Inimicum gratiae Dei , an enemy to the grace of God. Babylonius . But iustifying faith may be diminished , and consequently wholly abolished . Orthodoxus . It doth not necessarily follow ; Faith indeede may be saide to be diminished , in regard of the , act , operation , externall fruits , sense and apprehension of it ; but not in regard of the habit and substance of it . To illustrate this a little . The seede cast into the ground , lyes there hid , appeares not for a good space : is it therefore dead ? waite a little , and so it begins to sprout and spring forth , and by degrees commeth to a mature haruest . The sappe in the winter lyes hid in the roote , and the withered vine seemes dead with cold : yet the cold blowne ouer , and sommer approching , so the goodly leaues it puts forth , and goodlier clusters , vnto a full vintage . The Sunne ecclipsed by the Moones interposition , or by some blacke cloud , from our aspect , yet wee know it keepeth his course , looseth none of the natiue light the while , onely our sense misseth it , till anon it breake forth with a fresh luster and glory . The soule , while the body suffereth a kind of d●liquium , or fowning , though now it exercise not the organicall operations 〈◊〉 the body , yet we know the soule is in●ue and whole still , without any substantiall diminution : so that the body being reuiued with some aqua caelestis , the soule actuates euery organ and member of it afr●sh , as before . The ship ( as that wherein Christ slep● ) may be euen couered ouer with waues , and giuen for lost , as in the Disciples sense and apprehension : but Christ being awakened , and commanding a calme , the ship comes safe to the Port. The fire raked vp close vnder the ashes , though you neither see nor feele it , yet so it is preserued till the morning , to feede vpon new fewell . A man in a deepe or dead sleepe may seeme dead , but awakening , hee feeles himselfe the more refreshed after his sounder sleepe . So is faith . It is a seede , ( though but as a graine of mustard seede ) well may it lye hid for a time , yet the while , it is but fastning the root the more firmely to bring forth the better and more abundant fruite . It is the sappe , which in time of wintery persecutions and afflictions , coucheth close to the heart roote , but the sommer of Gods comforts returning , it displayeth it selfe in leaues and fruits , shewing plainly it was not dead , though to our sense it seemed so . It is the Sun inlightning the soule , which though ecclipsed from our sense , by some interposition of transitory temptation , yet retaines his full light , holding on his insensible course , and when this nubecula pertransibit , when this cloud is ouer , it sends forth new rayes of grace . It is the soule of the soule , which euen in the middest of extream fainting of the soule , yet remaines intire , without diminution , & by the aqua caelestis of Gods neuer failing mercy , actuates euery faculty of the soule afresh , to the atchieuing of greater workes . It is the ship of good hope , which when couered with waues , sets prayers to awaken Christ asleepe in it , who by and by stilleth the storme , or sends his Angel , as to Paul , to assure him , that none in this little barke of ours shall perish , but safely arriue vpon the hony hauen of Melita , euen that true hony-flowing land of Canaan . It is a fire , which while raked vp vnder the dead ashes of deepe contrition , though it seeme dead , yeelding neither light nor warmth , to our weake senses , yet it is but fostered for a new fire , that though heauinesse for sinne may indure for a night , yet ioy of faith commeth in the morning , feeding it selfe with the fewell of new works of obedience , flaming forth in a holy conuersation . The faithfull man , as Dauid , as Peter , may be ouertaken with a dead sleepe of faith : but awakened by grace , his soule is inlightned , that hee sleepes not in death , but as the Sunne arising , reioyceth as a gyant to runne his course with greater alacritie and vigor . Thus wee see the fruite of sauing faith may be for a time suppressed , yet the roote not supplanted : the act of it may be suspended , yet the habit not lost : it may be ecclipsed to our sense , yet his light not lessened , or his course stayed : it may bee in a dead sleepe , yet liue : faint , yet not faile : sicke , yet not to death : weather beaton , yet not wracked : languish , yet not perish . Babylonins . But the famous Schollar Doctor Ouerall ( alledged by the Authour ) late Deane of Pauls and Bishop of Norwich held , that a man might fall from grace into the very state of damnation , and so remaine vnder Gods wrath , till hee did recouer Yea , that he auouched this to his late Maiestie , and what concertations hee had with other Doctors in the Vniuersitie about it . Orthodoxus . If we take vp all the Appealer faith vpon trust , without further examination , wee shall recken before our host , for hee playes the shuffler egregiously . Nor will he ( I perceiue ) to saue his owne stake , sticke to pawne the best credit of the most famous of our Church , for the security of his most shamelesse slaunders of the truth . And if we had not all the better euidence to conuince him , he would carry it away hand smooth with downe right daring . Pardon my zeale hearein . I cannot but be moued , when not only Godscause , and glory ( then which nothing ought to be more precious vnto vs , ) but also the credit of our learned and reuerend Fathers is so traduced . But the summe of the Conference before the Kings Maiestie at Hampton Court , now newly published in print , will tell vs the plaine truth of the matter . And that we may not with the Appealer falsifie the truth , in dealing by halfes : I will giue you the intire words of that worthy Deane and reuerend Bishop , as they are set downe in the 42 page of that booke : Namely , that whosoeuer ( although before iustified ) did commit any greeuous sin , as adultery , murther , treason , or the like , did become ipso facto , subiect to Gods wrath , and guiltie of damnation , or were in state of damnation ( quoad praesentem statum ) vntill they repented ; adding hereunto , that those which were called & iustified , according to the purpose of Gods election , howsoeuer they might , and did , sometime fall into greiuous sinnes , and thereby into the present state of wrath and damnation : yet did neuer fall , either totally from all the graces of God , to be vtterly destitute of all the parts and sccde thereof , nor finally from iustification , but were in time renued , by Gods Spirit vnto a liuely faith and repentance , and so iustified from those sinnes , and the wrath , curse , and guilt annexed thereunto , whereinto they are fallen , and wherein they lay , so long as they were without true repentance for the same . Doe we not see plainely here how hee distinguisheth betweene a common iustification in regard of the externall and ordinary meanes of the Word and Sacraments , and the true and reall iustification , according to Gods purpose ? yet in the first , he maketh no mention of a totall falling away . Or if the Appealer will contend , that so much is implyed , we will not contend for that , for such as are not truely and really iustified , according to Gods purpose , but onely according to the externall vocation , no maruaile if they , both totally , and finally fall away . But for those , that are iustified according to Gods purpose , to wit , the elect and praedestenate vnto life , he saith expresly , that though they may and doe fall into greiuous sinnes : yet they neuer fall , either totally , or ( much lesse ) finally from the grace of God ; but are in time renewed , by Gods Sririt , vnto a liuely faith , and repentance . A golden speech , which all the Apealers chimicall counterfeit Philosophers stone , cannot so easily transmute into his base copper alcumy coyne , how brauely and boldly soeuer he braze it on ; according to his rule , Calu●niare audacter , aliquid bar●bit . To conolude this point of perseuerance in true grace , it stands firmely built vpon sure grounds , and euident reasons , set downe in the Scriptures , such as no wit of man , or deuill , can ouerthrow . For the purpose ; one reason of the elects , perseuerance in grace vnto glory , is taken from the nature of that holy feare , which God puts in the hearts of all his faithfull ones : as Ier. 32. 39 , 40. where the Lord saith , I will giue them one heart , and one way , that they may feare me for euer , &c. And I will make an euerlasting couenant with them , that I will not turne away from them to doe them good , but I will put my feare in their hearts , that they shall not depart from me . So here is a double reason of the Saints perseuerance ; first on Gods part , He will not turne away from them to doe them good , and that by an eternall couenant . And secondly , they shall not depart from him . Vpon which words , Saint Augustine saith , ( Quod quid est aliud , quam talis actantus erit timor meus , quem dabo in cor corū , vt mihi perseueranter adhareant ) which what is it else , but that my feare , which I will put in their hearts , shall bee such and so great , that they shall perseueringly cleaue vnto me . A second reason is alledged , Ioh. 13. 1. drawne from the immutabilitie and eternity of Christs loue to his elect , saying , Hauing loued his owne which were in the world , he loued them , vnto the end . * And as the Apostle saith , The gifts and calling of God are without repentance . A third reason of the Saints perseuerance , is taken from the power of Christ , and of the Father , Ioh. 10. 28. where Christ saith , I giue vnto them , ( to his sh●●pe ) eternall life , and they shall neuer perish , neither shall any man plucke them out of my hand . My Father which gaue them me , is greater than all , and no man is able to plucke them out of my Fathers ●and , I and my Father are one . And Saint Peter said , we are kept by the power of God through faith vnto saluation 1. Pet. 1. 5. And the Prophet Dauid sheweth by this reason , that the righteous shall neuer fall totally away , because Gods band euer supporteth them , as Psal. 37. 24. Though he fall , hee shall not bee vtterly cast downe ; for the Lord vpholdeth him with his band . Which place Aquinas applies to the same purpose , in Rom. 8. A fourth reason , from the will of God , Ioh. 6. 39. This is the Fathers will , which hath sent me , that all which he hath giuen me , I should loose nothing , but should arise is vp at the last day . And , this is the will of him that sent me , that euery one which seeth the Sonne , and beleeueth on him , should 〈◊〉 euerlasting life , and I will raise him vp at the last day . A fifth reason , drawne from the efficacie of * Christs prayer , Ioh. 17. 20. and so to the end of the Chapter . A sixth reason , from the impossibilitie of seducing the Saints from Christ , by Antichrist and false Prophets . Mat. 24. 24. A seuenth reason , from the perpetuall mansion , and inhabitation of Gods Spirit in all the faithfull , 1. Ioh. 3. 9. Whosoeuer is borne of God , sinneth not , ( that is , not vnto death ; as chap. 5. ●6 . ) For his seede remaineth in him , and be cannot sinne , because he is borne of God. An eight reason , from the infallibility of Gods knowledge of all his , called , Gods foundation , 2. Tim. 2. 19. The foundation of God standeth sure , hauing this seale , The Lord knoweth them that are his , whereupon Saint Augustine concl deth thus , If the elect may perish and fall away , then God may be deceiued . But God cannot be deceiued ; therefore his elect cannot perish , nor fall away . And if at any time the elect doe exorbitate , or decline out of the way : vpon reproofe , they are reformed , and returne into the way , from which they had digressed ; As Aquinas cites the glosse on Rom. 8. verse 28. Vsque adeo &c. To such as loue God , he doth so cause all things to cooperate for good , as if any of them stray or straggle , euen this also hee causeth to turne to their further good ; yea , euen their sinnes cooperate to their greater good , in causing them to walke more humbly and carefully . A ninth reason , is from the inseperable vnion betweene Christ , and euery true beleeuer . Christ himselfe expresseth this sweetly , applying it as a speciall tye , and token of the saints continu●ance in him . Ioh. 17. 20. I pray not for these alo●● , but for them also , which shall beleeue in mee , thorow their word , that they may all be one , as thou Father art in me and I in thee ; that they also may be one in vs. And that glory , which thou hast giuen me , I haue giuen them , that they may be one , euen as wee are one . I in thee , and thou in met , that they may be made perfect in one . So that as not a bone of his naturall body was broken : so neither a bone of his mysticall body . For he keepeth all his bones , not one of them is broken Psal. 34 20. Not a haire of their head shall perish , that are his members . I will adde but one reason●more , of many , vsed in Scripture , to confirme the Doctrine of the Saints perseuerance , and it is taken from Gods eternall election and effectuall vocation of his elect vnto eternall life : As Rom. 8. 30. Whom he did praedestinate , them he also called : and whom hee called , them he also iustified ; and whom hee iustified , them hee also glorified : This is such a golden chaine , as all the Diuells of hell can neuer breake . Christ vseth the same reason , Ioh. 15. 16. Yee haue not chosen mee , but I haue chosen you , and ordained you that you should go , and bring forth fruite , and that your fruite should remaine : which place Saint Augustine sweetly applyeth to Gods eternall election , whence springeth th● perseuerance of his elect , whose fruite remaineth for euer . As also the same Augustine applieth that other place to the Romans , to the Saints perseuerance , and onely to the elect Saints , quorū it a certus est numerus , &c. whereof the number is so certaine , that none of them can perish , no more than any of the reprobate can be saved . And so hee concludes the Saints perseverance , from the foundation of Gods eternall election , and praedestination . Quis &c. What one could be ordained to eternall life , but with the gift of persence rāce ? This is the Doctrine also of the Church of England , Arti● . 17. So then , if God can breake his euerlasting covenant , with his people , if his sauing feare be such , as to whom it is giuen , it will not suffer them to depart from God ; if Gods loue in Christ to his owne be immutable and endlesse ; if Christs power and his Fathers be so great , that none can plucke his elect out of his hands ; if it be the Fathers will , that none of his elect shall perish , but haue eternall life ; if Christs prayer for his elect cannot bee in vaine ; if it be impossible for all Antichrists power and policie , and lying wonders , to seduce Gods elect ; if the perpetuall residence of Gods holy Spirit in his regenerate , preserue them from sinning vnto death ; if Gods infallible knowledge of his owne cannot be deceiued , but remaineth as a sure and sealed foundation ; if all things cooperate for their good , and nothing can seperate them from the loue of Christ ; if Gods eternall election and praedestination of his , to grace , and so to glory , cannot be frustrate : then who dare be so bold , as to affirme , that the Saints may fall away , either totally , or finally from grace , & so fall short of glory . Babylonius . But my authour instanceth two examples of totall falling away from grace , the one of King Dauid , the other of the prime Apostle Saint Peter , now if these did fall totally from grace , at least for a time , then is it possible for any in the state of grace to fall totally from that state● , and so come short of finall perse●●rance . And to proue thier totall fall , he argueth thus , 〈◊〉 ●ter fell ; now if he fell , he must needs full totally or finally : for Cedo tertium . And ( saith hee ) if Dauids and Peters repentance had beene preuented by death , they should haue perished eternally . And you know , that a supposition must necessarily imply a possibilitie of the thing supposed ; else it were absurd ; so that it was possible , they might haue beene preuented by death , before they had repented , and so haue perished eternally . As the Authour saith elsewhere , * cap. 4. that it is possible for the fallen away to arise againe : possible , but not certaine and necessary . Orthodoxus . By mentioning this last speech of the Appealer , you giue mee occasion to call to minde , a flat contradiction of his in that place , to what he had said before , cap. 2. his words ( as I remember ) bee these ; Doth Arminius ●●intaine , touching finall perseuerance , that sometime the called and elect of God , the chosen ●●●s , and iustified by faith , such as Peter was , though they doe full totally for a time , shall yet recouer necessarily againe , and not fall away finally , or for euer ? If this be Armenianisme , and so his conclusion , then therein he ( to wit , the Appealer ) holdeth with Arminius . Yet in his foresaid forth Chapter hee contradicts himselfe , and saith , that the recouery of such is possible , not certaine , and necessary . Is he such an enemy to perseuerance , as himselfe will not perseuere longer in his owne opinion ? Or rather will he be an Arminian by holding with Arminius a totality of the elect falling from grace for a time , with a necessuit of their recovery , than an orthodox Christian , while he alloweth onely a possibility , but no certainty and necessity of recouery ? Oportet Appellatorem esse memorem . But for the Appealers two instances of Dauid and Peter , I deny that they fell totally . Fall they did both , and that fearefully ; yet not totally ? Neither of them . Is there no other kinde of fall ? not a third ? yes , there is a fall , whereby a man gets some hurt in a limbe , as Mephebosheth did : and there is a fall , whereby a man , breakes his neck , as it befell old . Eli : and there is a fall , wherein a man is strucke stone dead for the time , as befell 〈◊〉 . Now , if by Elies break-neck fall , may be exemplified , the finall falling away ; and by Eutychus his fall , the totall falling for the time : why not as well by Mephebosheths fall , may we conceiue of such a fall of Gods Saints , as whereby they may bruise , or breake some limbe , and not necessarily with Eutychus , so to fall from the third lost , as falling totally to be strucke stoned ad : or with Eli to breake their necks , by falling away finally and irrecouerably ; as Lucifer , that fell from the third heauen . Now we say , that the fall of Dauid and Peter , was like that of Mephibosheth , whereby they did breake or bruise a limbe , the fear whereof they might carry to then graue , though by Gods ●yle , and wine of grace and mercy , they were ●f● ▪ soonees receiued , and recouered . Againe , a member , brused , or broken , or put out of ●oynt , ceaseth not instantly to be a member of the body ; nor is it by and by cut off from the body , vnlesse it be incurable , and endanger the whole , Immedicabile vuln●● ens● reeidendum est , ne part sincera trabatur , as that incurable sinne against the holy Ghost , and that , committed with a high hand , with a full concent , and malicious contempt of the blood of the couenant &c. as that Heb. 6. which sinne is impossible to be renewed by repentance ; such a grangreend member is cut off . Now Dauid and Peter were the members of Christ , they were wounded by a greeuous stroake of sinne , yet such as was curable , and so during the maladie , they were not cut off from Christs body , but still continued members , though sicke for the time , not totally fallen , or cut off . The Prophet Dauid himselfe , inspired by Gods Spirit , sets downe a notable and manifest difference betweene fall and fall ; hee saith of the righteous , of the ●●stified by faith , of the elect , Though he fall , he shall not be vtterly be cast downe ; for the Lord vpholdeth him with his hand . Though hee fall : therefore the righteous may fall : yet though he fall , he shall not be vtterly cast downe ; therefore he shall not fall totally , or finally : not totally ; for that is to be vtterly cast downe ; for the time at least . Not finally ; for that is , to be vtterly cast downe , to wit , for euer . But , if by beeing vtterly cast downe , the Appealer would haue , not the totall fall meant , but the finall ; let him remember , that as he saith in one place , he is of the minde with Ar●imius , that the elect may fall totally from grace for the time : so he saith in another , that their recouery is possible , not certaine and necessary . Contrary to Dauid here , who saith , Hee shall not be vtterly cast downe , not finally fall away ( if the Authour will restraine it to that ) but he shall certainly recouer . And he adds a strong reason , For the Lord vpholdeth him with his hand . If the Lord vphold him with his hand , then how can he either fall finally , or yet totally , which in either were to be vtterly cast downe ? The manner of speech seemes to be taken from a father , holding his sonne in his hand , and to 〈◊〉 his childe see his owne weaknesse , to make him vse the more warinesse , for the time to come , suffers him to fall ; yet so handles the matter , as with his hand he preserues him ●rom being vtterly cast downe . And as Lyranus saith on this place . Huius autem manus suppositio est diuinae gratiae conseruatio ; th● putting vnder of Gods hand , is the preseruation of diuine grace . Obiect . But some will obiect , that according to the same glosse of Lyranus in that place , this fall is meant of a veniall sinne , not of a mortall , such as Dauids , and Peters sinne was . To which I answer , first , that the word for fall in the originall , signifieth such a fall , as when a man falleth prostrate , or flat vpon the ground ; not to slip , as men account of a veniall sinne , but to fall downe all along . And for veniall sinne , we know there is no sinne committed by any servant of God , but through Christ vpon repentance it is veniall , yea Dauids sinne , and Peters sinne ; for they were both pardoned . And veniall , is that which may be pardoned . And there is no sinne , be it never so small in mans conceit , but it is mortall , deserving death eternall : As Adam sinne , in eating the forbidden Apple , which to a carnall mans conceit , might seeme to be but a veniall sinne , as the Pope accounted it , in comparison in stealing of the his Peacocke . But first for Davids sinne : it was grievous indeede ▪ yet sinne is to be weighed , not so much by the Act of the sinne , as by the affection of sinning . Dauid and Ahab , both committed the like sinne of murther : the fact was the same , but not their affections . Ahab sold himselfe to worke wickednesse , Dauid not so ; Ahabs humiliation procured the delay of his punishment onely , not the remouall of his sinne . Deus d●stulit paenam , non abstulit culpam . But Dauid vpon his peccani , heard , The Lord hath put away thy sinne . Saint Chrysostome compareth Dauids case in lusting after Bat●sheba , to a sea-storme , fore afflicting the Martiners for the time ; so that , he suffered a vehement perturbation of his passions , during the temptation , not knowing well what he did ; & though his brittle Barke of carnall lust , and humaine frailtie went to wracke , yet the gulfe of a totall falling away , did not swallow him vp in the deepe , but vpō the planke of repent●nce , he did swimme safe to shore . And Saint Augustine saith of Dauids sinne : In ista vi●o ( 〈◊〉 Dauid● ) immoderata &c. In this man ( i● Dauid ) there was not an abode , but onely a passage of this inordinate lust : And therefore the Prophet , reprouing it , called it a guest ; for he said not , that he set before his King , but before his guest , his poore neighbors sheepe to feast withall : so that thereby Augustine giues vs to vnderstand , that Dauids inordinate lust , was not as a King to raigne , and to keep his Court of residence in his heart , but onely as a guest , comming accidentally , and lodging with him for a night , and so away . The like he saith of Peters deniall . Quis ita euanescat , &c. Who can be so vaine , as to thinke the Apostle Peter had that in his heart , which he● had in his mouth , when he denied Christ ? surely in that deniall , he retained the truth inwardly , and outwardly vttered a lye . For with his heart hee beleeued to righteousnesse , but with his month he confessed not to saluation . If therefore in Peters deniall , his faith was not lost , then certainly hee fell not totally away . And that Peters faith was not then lost , wee haue Christs testimony in his prayer for Peter , But I haue prayed for thee , that thy faith faile not . This prayer of Christ was before Peters deniall of him ; yea , Christs prayer did in particular , point at Peters deniall , which was that very night , to preserue his faith from failing therein , though his tongue did fouly faulter . And who shall deny Christs prayer to be effectuall ? For the Father heareth him alwaies , Ioh. 11. 42. and if it were effectuall , Peters faith failed not , no , not in that his fearefull denyall ; and consequently , his sinne was not a totall falling away from grace , no , not for an instant : for his faith failed not , nor finally , nor totally , nor at all . St. Augustine saith , Fides eius qui aedificatur super Petram , &c. His faith that is built vpon the rocke , for which also Christ prayed , that it should not faile , doth not faile . So that the faith of the elect faileth not , no not in the degrees , as we haue shewed . Babylonius . But admit 〈◊〉 faith did not faile , yet others faith may , for which Christ did not so particularly pray , as for Peters saith . Orthodoxus . That which Christ prayed for Peter , he did also in him pray for all the faith full ; Peter standing oftentimes for a type of the Church . For Christ saith , ( Lake 22. 31. ) calling Simon by name , Simon , Simon behold Sathan hath desired to haue you , that he may s●fe you as wheat : so that he speakes to Simon in the plurall number , as including all his Disciples , all his faithfull ; Sathan hath desired to haue you , that he may 〈◊〉 YOV . And in the next verse , he addes , But I haue prayed for THEE , &c. Where Christ doth more particularly apply his speech to Peter , to arme him the better against his approaching deniall ; so that in Peter , hee prayes for all his faithfull : as Saint Augustine applies it ; Dicent● argo Christo , Roga●i pro te , &c. Christ saying , I haue prayed for thee , that thy faith faile not : let vs vnderstand it to bee said to him , that is built vpon the Rocke . And againe , more plainly in the plurall number , Pro his interpellante Christo , &c. For these ( to wit , the called , according to his purpose ) Christ praying that their faith faile not , without doubt it shall not faile , vnto the end . And as Saint Augustine in sundry places noteth , Saint Peter beateth the person and figure of the Catholicke Church ; though he say not , that Peter is the head of the Church : so that oftentimes that which Christ speakes to Peter by name , is extended to all the faithfull . To conclude : these fell not totally , nor yet any of Gods elect , sith the couenant betweene them and God stands firme , and is neuer totally broken ; the couenant I meane , made by and with Dauid in his Circumcision , & by and with Peter in his Baptisme . Which couenant , on our part , is to beleeue in God , and to serue him , and to loue him , with all our heart , and with all our soule , &c. Now for Dauids and Peters faith , that failed not , as wee haue proued . For their loue , that was in the exercise of it defectiue for the time , while the act of it was suspended , so that they had made a partiall breach of their Couenant . But totall it was not : for the totall breach pertaines to that sinne , which is impossible to be expiated by repentance ; described , Heb. 6. as the sinne of Iudas , of Iulian , and the like . But Dauid and Peters sinne , was not committed out of a hatred of God ; much lesse , a totall hatred of the whole soule , minde and heart ; that is for Iudasses and Iulians , and all Apostaticall Reprobates . But the sinnes of Gods elect , howsoeuer for the act , they may be equall to the sinnes of the most reprobate : yet in the affection they are not , and so they make not a totall breach of their Couenant with God. Againe the Couenant on Gods part , is a Couenant of mercy , as Ro● 11. 27. as also , Ier. 31. 33 , 34. This is my couenant vnto them , when I shall take away their sinnes ; so that Gods Couenant with vs , is a Couenant of mercy : and mercy implyeth misery , yea sinne it selfe ; that if through humaine frailtie we fall into sinne , as Dauid and Peter did , there is mercy with God , that hee may be feared ; who if he should be extreame to marke what is done amisse , who could abide it ? yea , to take the extreamitie , were to breake his couenant with vs , which is a couenant of mercy . But hee is not as a strict , and cruell Land-lord , who will take the forfeiture of our lease , vpon euery the least breach . Neither is hee as a Iudge , strictly to take away our inheritance from vs , onely for some flaw in the conueyance . No , our inheritance is conueyed ouer vnto vs , not according to forme of law , or regall right : but according to the couenant of the Gospell , which is not forfaited for euery flaw , or defect on our part . Indeede in point of Gods strict law , euery the least flaw forfeits all : but not so according to the tenure of the Gospell . For , saith God , * I haue found Dauid my seruant , &c. It is spoken literally of Dauid , typically , and mystically of Christ : for he is Gods first borne , higher than the Kings of the earth . Now of him , & of his seede , to wit , all his elect , and regenerate , he saith ( ver . 28. ) My mercy will I keepe for him for euermore , & my couenant shall stand fast with him , his seede also will I make to endure for euer , &c. But if they breake my statutes , and keepe not my commandements ; thou will I visite their transgression with the rod , and their iniquities with stripes . Neuerthelesse , my louing kindnesse will I not vtterly take from him ; nor suffer my faithfulnesse to faile . My couenant will I not breake , nor alter the thing that is gon out of my lips ; once have I sworne by my holinesse , that I will not faile Dauid● : his seede shall endure for euer . And St. Ioh. saith , If any man sin , we haue an Aduocate with the Father Iesus Christ the righteous , & he is the propitiation for our sins . Babylonius . But say , their fall was not totall , yet fearefull it was ; and such , as without repentance would haue tumbled them downe to hell . Where is then perseuerance ? where praedestination , and election , vnto grace and glory ? Orthodoxus . True it is , that without faith and repentance , there is no saluation ; and a man dying impenitent , is damned . But , we must know , that as faith and repentance are conditions , which God hath ordained , and so requires on our part , though himselfe giue them , and worke them in vs ; so they are a part of those meanes , which God hath appointed to attaine the end of our saluation . And the meanes are such , so fixed and established of God , as they shall alwaies attend vpon his purpose and pleasure , in our election to grace and glory . So that as God hath in his eternall decree preordained vs vnto glorie , hee hath also preordained the meanes in time , as the way vnto that glory ; so that none of his Elect shall fall through infirmitie into any sinne , as Dauid and Peter did ; but Gods grace , which neuer faileth his , shall raise them vp againe , by the renouation of their faith and repentance , before that any sodaine death shall be able to preuent them , or so , to take thē out of Christs , and his Fathers hands . Neither doth the stabilitie of Gods election depend vpon the condition of our faith and repentance : but contrarywise , the condition of our faith and repentance depēdeth vpon the immutabilitie of Gods Praedestination , producing all the meanes and conditions requisite to the end ; as the roote of the tree doth the branches and fruits . And this is the expresse Doctrine of the Church of England , most sweetly set downe in the 17. Article , of Praedestination , and Election . Babylonius . But this Doctrine , howsoever it may seeme to be true , yet it tendeth to presumption , and carnall securitie , to commit and continue in sinne . Also Dauids and Peters sinne , if it were not a totall falling , it giues too much encouragement to others , to commit the like , or at least , lesse sinnes , boldly . Orthodoxus . No , this doctrine appertaines properly to the faithfull penitent , that if through frailty they haue sinned , they may not bee without hope of mercy , vpon their repentance . So that this doctrine is an Antidote against desperation , when Gods childe through humaine frailtie is ouercome with a temptation ; it is a cordiall of comfort , quickning his hope vnto a godly sorrow . But if it be , or seeme to be a Doctrine of presumption , it is so to none of Gods Saints , who pray with Dauid , as to be cleansed from their secrets faults , so to be kept backe from presumptuous sinnes . And where St. Iohn saith , If any man sinne , we haue an Aduocate , &c. There hee sets a barracado against presumption in the frontire of it : My little children , these things write I vnto you , that you sin not . And God hath his rod likewise , to scare his children from sinning , by presuming on his mercy ; for hee saith , If they sinne , I will visit their transgression with the rod , and their iniquitie with stripes . Yea Gods holy feare is in their hearts , that they shall not by presumption depart from God , as Ieremy speakes . As for Dauids sand Peters sinne , while we defend it , not to be a totall alling away ; we doe not any way extenuate . it ; for they were notwithstanding great and fearefull sinnes , neither of them exemplarie to be imitated , but rather to be auoided . Their examples are left vs in Scripture , that we might imitate , not their sinne , but their repentance ; sith they found mercy ; not their fall , but their speedy rising againe . As the Apostle saith of such Scriptures , they are written for our learning , that wee through patience , and comfort of the Scriptures might haue hope . Rom. 15. Yea , their examples tend rather to humiliation , then presemption : for if such pillars shake , the laths may well tremble . Lapsus maiorum sit tremor minorum , saith Augustine . Let the fall of the greater and stronger , be the feare of the lesser and weaker . And to conclude with Saint Augustine this point concerning Dauids sinne , he saith , M●lticadere &c. Many will fall with Dauid , but they will not rise with Dauid ; therefore he is not set for a precedent of falling , but if thou hast fallen , of rising againe : beware thou fallest not ; let not the fall of the greater , bee the reioycing of the lesser , but their trembling : for this end is it set forth , for this written , for this often read and sung in the Church . Let them that haue not fallen heare , that they may not fall : and they that haue fallen , let them heare , that they may get vp againe . ( But saith he ) Auiunt male vinentes &c. Ill-liuers heare it , and seeke thereby a patronage of sinning ; they attend , that they may haue to defend , what they are about to commit , and not to preuent , what they haue not as yet committed : and they say to themselues , if Dauid , why not also I ? Hereupon is their soule more wicked , which doing so , because Dauid did so , they doe worse then Dauid , whereas Dauid sinned not by sample : he fell by the slip of his lust , not by the patronage of sanctity ; thou louest that in Dauid , which he hated in himselfe . In a word , such ensamples stand for sea-markes , to warne vs to decline , not to teach vs to rush vpon the rocke . And who would , to inioy Dauids sinne , indure Gods rod , the smart whereof went so to Dauids heart ? It was a sinne dearely bought , though mercifully pardoned . Babylonius . But the Doctrine of perseuerance tendeth to possesse men with carnall security . Orthodoxus . It may seeme so to those , that know not the true nature of sauing grace , which is such , as in whomsoeuer it is , it preserueth that man from all carnall security ; sauing grace and carnall security being opposite one to the other : as in the forenamed place of Ieremy , chap. 32. 40. Gods feare causeth perseuerance . And Saint Ioh. saith expresly , He that hath this hope in him , purifieth himselfe , euen as he is pure . So farre is a liuely hope of eternall life , from possessing him that hath it in him , with carnall security , the more licentiously to wallow in the puddle of sinne . It is an euill signe to that man , to whom the truth of Christ becomes a stumbling stone , and a rocke of offence . Let such beware , lest so stumbling , they be broken , and so , least at last this stone falling vpon them , grinde them to powder . Babylonius . But Sir , you conclude the point of perseuerance with a dangerous and difficult Doctrine of praedestination ; a Doctrine , which it were to bee wished , might neuer bee mentioned by Diuines , and Preachers . Yet the mentioning of it by you in this place ministers vnto me a fit occasion to desire your resolution , concerning this point , it being also the next thing in order , treated of by our Authour . Orthodoxus . Sir , you speake contradictories ; first you wish all were mute in the mention of this Doctrine , and yet in the second place , you desire me to speake my minde of it . But I pray you tell me , why you wish the mention hereof to be altogether silence . Babylonius . Because of the generall offence taken at it , for it is a stumbling stone , whereon many doe fall . Orthodoxus . So is Christ a stumbling stone , and a rocke of offence , to many ; would ye therefore haue the mention of Christ suppressed ? But what if many men are offended with this Doctrine ? an offence may be vniustly taken , where it is not iustly giuen . Babylonius . But it is called by a late great Bishop of this Land ( quoted by the Authour , cap. 4. ) a desperate Doctrine ; as himselfe also stileth it in his 7 chapter ; and none ( saith he ) did contradict the Bishops words at that Conference . Orthodoxus . I haue by this time learned to lessen my wondering , to see ( which Saint Iude tells vs ) a raging waue of the sea , foaming out his owne shame ; hee hauing not a once , but so often , leapt ouer all the limits of modesty . b The Romanes had a custome , if the dogs that kept their Capitall , did barke in the day time ' , or causlesly at friends , and those that came to worship their Gods , crura suffringere , to breake their legges . The Orator applies it to accusers . Yea , I haue knowne a poore dog beaten by his Master , for giuing warning of theeues approach . So easie it is to finde a staffe to beate a dog . And yet shall c Censure pardon the Crow , and punish the Doue ? shall a man thus impune , lawlesly reproach Gods truth , his Church , his children , yea the prime Fathers of our Church , ( no small scandall to our Religion ) and yet be suffered to triumph and glory in his owne shame ? How ? d The Lord Bishop of London , Doctor Bancroft , in publicke audience , with much vehemency , without any checke , dislike , distast , dissent , to stile praedestination a desperate Doctrine ? Is it possible , a Bishop of the Church of England should say so ? to call praedestination a desperate Doctrine ? And if he did so , is it credible , that such a speech , so vehemently avoucht in a publike assembly , should passe without hissing ? And in what assembly ? surely , where were present the most wise , learned , judicious , pious King in Europe , or in the whole World , the most renowned King IAMES : with many reuerend and learned Diuines . And none of these to check such a speech ? surely their honor and credit lies at the stake vpon it . But how doth it appeare , that the Bishop vttered such a speech ? How ? Pythagoras himselfe hath said it , M. Mountagu , the Appealer saith it . But by his leaue , by our former experience of his allegations , we will aske and enquire in the originall record , whither it be so , or on . In the summe of the Conference , pag. 29. line 8. wee finde these very wordes indeede , a desperate Doctrine . But what did he call a desperate Doctrine ? The doctrine of praedestination ? Nothing lesse . The Appealers wits are too nimble , out-running his his reason by many degrees . Wee must put a clog vpon his heeles , setting downe the whole passage of that vpon this occasion : The Bishop of London tooke occasion to signifie to his Maiestie , how very many in these dayes , neglecting holinesse of life , presumed too much of persisting of grace , laying all their religion , vpon Praedestination , if I shall bee saued , I shall bee saued ; which he tearmed a desperate Doctrine , shewing it to be contrary to good Diuinitie , and the true Doctrine of Praedestination , wherein we should reason rather ascendendo , then descendendo , thus : I liue in obedience to God , in loue with my neighbour , I follow my vocation &c. therefore I trust , that God hath elected me , and praedestinated me to saluation ; not thus , which is the vsuall course of argument , God hath praedestinated and chosen me to life , therefore though I sinne neuer so grieuously , yet I shall not be damned . Thus the words run . Now I must confesse I am to try the matter at the Appealers owne chiefe weapon , euen the Syntax of Grammer , wherein he is no small Critick . He saith , that the Relatiue * which , hath for the Antecedent , Praedestination . I a poore Punie say , Which , hath for his Antecedent , Presuming too much of persisting of grace , laying all their Religion vpon Praedestination , If I shall be saued , I shall be saued : Which , he tearmed a desperate doctrine . For it is plaine , the Bishop called not Praedestination , a desperate doctrine ; but the sinister conclusions , that carnall and impious men abusiuely draw from thence ; being of the number of those vnlearned ( in the true mystery of Christ ) and vnstable , which ( as Saint Peter speakes ) wrest this and other Doctrines of the Scriptures , and particularly of St. Pauls Epistles , to their owne destruction . Such wreched peruerting of the Doctrine of Praedestination , the Bishop calleth a desperate doctrine ; and not , Praedestination it selfe . For Praedestination , and the holy vse of it , ( such as the Scripture hath reuealed and described vnto vs ) he calleth good diuinitie , and true doctrine , laying downe very godly and anc●●tly , the right order and rule of euery faithfull mans particular vse , and application of Praedestination to himselfe ; namely , that we labour to know we are rooted in that deepe mystery of Gods Election in Christ , by the fruits of a liuely faith in all obedience . Thus and no otherwise doe the Scriptures teach . Thus and no otherwise doe all orthodox Diuines , euen Caluin himselfe , apply this Doctrine . Such the learned Caluin calleth plaine hoggs , that say , if they bee of the number of the Elect , their sins shall not hinder them from attaining to life . Facessant ergo &c. Away therefore with such sacrilegies , which wick●dly peruert the whole order of Election . And hee calls also such conclusions , blasphemies . So that the Bishop of London , Doctor Bancroft , and Master Iohn Caluin , say in effect one and the same thing , the one calling the corrupt conclusions , which carnall men draw from Praedestination , a desperate Doctrine : the other , the blasphemies , and sacrilege of hogges and swine , which is the very Doctrine of the Church of England , as it is excellently set downe in the Article of Praedestination and Election . 17. Thus wee see the Appealer hath brought his hogges to a faire market , while through poore Caluins sides he smites the Bishop of London , Doctor Bancroft ; yea , and the whole Church of England : and through all , by his vndisciplined solecisme , hee wounds Praedestination it selfe , while hee will needes haue it absolutely called A DESPERATE DOCTRINE . Nor is it a new thing , that carnall men stumble and cauill at the Doctrine of Praedestination . The Pelagians in Saint Augustines time did the like . Nor can I shape you a fitter answere , then hee did to them , and so to all aduersaries of this Doctrine of the grace of God , Nu● propter malos &c , Is the truth of this Doctrine ( to wit , of praedestination ) to be forsaken , or shall it bee thought worthy to bee cancelled out of the Gospell , because of those that are wicked & cold ? Let the truth be spoken , especially , where any question doth require it to be spoken , that they may receiue it , who are capable of it ; least haply , while it is concealed , in regard of those that are not able to receiue it , they who are capable of the truth , wherby falshhood may bee detected , bee not onely defrauded of the truth , but may be ouertaken with falshood . And a little after , Nonne potius est dicendum verum , &c. Is not the truth rather to be spoken , that he which can receiue , may receiue it : than to be suppressed , that not onely neither can receiue it ; but also he that is more intelligent , may be made worse ? The enemy of grace is importunate , and vrgeth by all meanes , that it might be beleeued , that it is giuen vnto vs according to our merits , and so grace should now be no more grace ; and yet we will not speake that , which by the testimonie of the Scriptures , wee may speake ; for we feare , forsooth , lest if wee speake , hee that cannot receiue the truth , be offended : and we feare not , lest while we are silent , he which is able to receiue the truth , may be deceiued by error . For either is praedestination so to be preached , as the holy Scripture doth euidently declare it , that in those that be praedestinate , the gifts & calling of God may be without repentance or : else we must confesse , that the grace of God is giuē according to our merits , which is the opinion & wisdome of the Pelagians ; And againe , cap. 2 1. ibid. he saith , Nimiae cōtentionis est , &c. Itis too much peruersues to contradict praedestinatiō , or yet to doubt of it . Babylonius . But you know that the late wise and judicious King IAMES , of famous memory , did inhibite and restraine the preaching of the Doctrine of Praedestination , and Election . Orthodoxus . But in what respect ? His Maiestie did not restraine Preachers from the liberty of preaching the Doctrine of Praedestination , it being a speciall part of the Gospell ; but rather to giue caution , and direction , at least to yonger Ministers and Diuines , lest through want of mature judgment , in the manner of opening that mystery , and applying of it , they might haply , put a stumbling blocke before the in●udicious , and ignorant hearer , or those of weake consciences , As Saint Aug. denies not , but wisdome and discretion is to bee vsed in the preaching of it . For ( saith he ) it is not so to be preached to the ignorant multitude , as that the preaching of it may seeme worthy of reproofe . Nam dolosi vel imperiti medici est , &c. It is the propertie of a deceitfull , or an vnskilfull Physitian , so to apply , euen a wholesome plaster , as that either it doe no good , or else hurt . This was the minde of his Excellent Maiestie of blessed Memory , in that his iniunction , to aduise all Ministers , to play the faithfull , and skilfull Physitians , in in the applycation of so wholsome , profitable , and comfortable a plaster and Doctrine , as the Church of England calls it , Art. 17 : though the Appealer doth flout his Informers , and those which call Praedestination a comfortable doctrine . Appeale pag. 39. But otherwise , his Maiestie himselfe of blessed Memory , hath left His royall record of this Diuine Doctrine , in his learned and Diuine Paraphrase of the Reuelation , the 20 chap. in the latter end , in these words , The Booke of life was opened to the Elect , that all those those whose names were written into it , to wit , Praedestinated and Elected for saluation before all beginings , might then be selected for eternall glory . Babylonius . Neither doth the Authour here simply oppose , or question the Doctrine of Praedestination and Election , but as it is deliuered by the new Diuines , as hee calls them , to wit , Caluin and his fellowes , whom he chargeth with a two-fold error as touching Praedestination : The first is , that they teach , ( especially Caluin ) that Gods eternall election , and praedestination was irrespectiue , and absolute , without any respect or reference to Adams fall : The second error of Caluin , is , in deliuering the doctrine of praedestination in such a rigid manner , as he doth . Orthodoxus , For Master Caluin , there needeth none other Apologie , then his owne Workes or Writings , which shall euer praise him in the gate . For his workes , and in summe , his Institutions , if a man snatch at them ( as the Aegyptian dog , doth at Nilus , for feare of the Crocodile ) not obseruing his grounds taken from Scripture , nor well waighing his reasons : no maruell if such snatchers , prepossessed with a preiudicate opinion , can as easily opē their mouths against such famous Authours , as the Dog can barke at the Moone-shine . But perhaps hee had no more quarrel to holy Caluin , then that fellow had to just Aristides , who not knowing Aristides by face , but onely by fame , that he was a just man , came to him vnwittingly to craue him to write downe his name for him , that hee might with the rest of the enuious Citizens consent to his banishment by their law of Ostracismon , because he so much excelled others in honesty . It may be he neuer read Caluins workes , much lesse his Institutions , to catechise him in the grounds of religion . Or perhaps , hee hates Caluin , as Ahab did the Prophet Micaiah , because his Doctrine is altogether against his Interim-religion , with all his confederate Intermiists . Orwhatsoeuer is the cause . Thus did Heretickes , by catching at the outward rinde and barke of some one part of Scripture , maintaine their Heresies . But I maruell what the Appealer could reade or heare of Master Caluin , that hee should write so contemptuously of him ; sauing that he was a holy man , faithfull and painfull in his calling , exercised with continuall preaching , writing , watchfull prouidence in gouerning ; a man of great learning , dexteritie of wit , sincerity of judgment , of great piety , equity , and sobriety of life , a true patterne and precedent of vertue . Therefore as Christ said , Many good workes haue I done among you , for which of these doe yee stone me ? so , for which of Caluins vertues doth this Authour tongue-smite him ? The most noble and judicious King IAMES of happie Memory , thought not so slightly of that learned Diuine , while he prefered his Commentaries vpon the Scriptures before all others . It were to be wished , that the Authour , going about to oppose such a worthy and famous man , had imitated the heathen Academicke Carneades , who , intending to write against the positions of Zeno the Stoicke , did first purge his stomacke , and pectorall parts with white hellebore , lest some malignant humour possessing the stomacke , might distemper and imbitter his style , which is no lesse a disparagment to a professed Christian Diuine , than was wont to be of old , to the Heathen Philosophers . But , not the person of so worthy a man , but his opinion is inueighed against . Well , what opinion ? about Praedestination , and Reprobation . But , I pray you , what is Caluins error about Praedestination ? Babylonius . In that he holdes it to be an act of an irrespectiue decree of God , ordaining some to saluation , others to torments , without any prerespect of good in the one , or of euill in the other , or without any reference to Adams fall . Orthodoxus . Why , may not God doe so , if it please him ? Is not his will absolute and free ? And hath not the Potter power to make of the same lumpe , one vessell to honor , and another to dishonor ? Is it not said of Iacoh and Esau , twinnes , newly conceiued in the wombe , that before they did good , or euill , that the purpose of God , according to Election , might stand , not of workes , but of him that calleth , The elder shall serue the younger ? And whatsoeuer God willeth , it must needes be iust . I would gladly see this place well solued . But to let that passe : what place doth your Authour alledge out of Caluin , for this his opinion ? Babylonius . Out of his Institutions , booke 3. chap. 21 sect . 5. you may reade his words here at large set downe by the Authour . Orthodoxus . This place , in my simple judgment , doth not conclude necessarily , and such opinion , as he is charged withall . For , it proveth not , that God in his eternall decree , had no respect to the corrupt masse in Adams fall ; Euery man is created to that end , to which God hath ordained him . True. For God doth nothing , but for a speciall end . But is this creation meant of Adams first creation ? That is not necessary . For although all men might be said to be created in Adams loynes , yet it is onely potentially , and seminally . So that , if Caluin may as well bee vnderstood to speake of the particular creation of euery man in his generation , as of his generall creation in Adams loynes before his fall , charity should induce a Christian , to interpret in the better part , where there is not euidence to the contrary . But what if Caluin doe in expresse wordes otherwhere acquit himselfe of what the Appealer thus calumniously chargeth him with all in this point ? As indeede he doth in sundry places , where he saith . That Gods Election and Praedestination , was not without speciall respect , and reference to Adams fall , and to the corrupt masse : as is euident in the 22. chap. of the alledged booke , and seuenth section , saying , Quaeritur an natura ( elects ) : imò qui alieni erant , trahendo suos facit . It is demanded , whether they are by nature elect : yea , they which were strangers and aliants , by drawing them , hee maketh his owne . So that God chose them , finding them strangers . And a little after in the same section , Si quis roget , vnde elegerit , alibi , respondet Christus , Ex mundo , quem à precibus suis excludit , vbi Discipulos Patri commendat . If any aske , whence he chose them , Christ answereth elsewhere , Out of the world , which he excludeth from his prayers , when he commends his Disciples to his Father . If then they be chosen out of the world , and the world be meant of all the wicked , as heere ; then what else can Caluin meane hereby , but that Gods eternall election had a speciall reference to that world of wickedness packt vp in Adams sinfull loynes after his fall , out of which hee made his Election ? And yet more expresly and punctually , being vrged by the Aduersaries of Gods Election , in his 22. chapter of the same booke , and 11 section , Fatemur communem noxam , sed dicimus qui busdam succurrere Dei misericordiam : Wee acknowledge a common lapse in all , but wee say that the mercy of God succoureth some . And he concludes with the judgment and words of Saint August , highly praysing his saying , Duid in primo homine &c. Seeing in the first man , the whole masse of mankind fell into condemnation , those which one of it are made vessels vnto honour , they are the vessels , not of their owne righteousnesse , but of Gods mercy : but that others are made to dishonour , is not to be imputed to iniquity , but to iudgment . That God recompenseth due punishment to them whom he reprobateth , and on those whom he calleth , bestoweth vndeserued grace : he is freed from all accusation ; by the example of a Creditor in whose power i● is to remit one , and to exact his debt of the other . The Lord then can giue grace to whom he will , because he is mercifull ; and not giue to all , because he is a iust iudge . By giuing to some that which they deserue not , he sheweth his free grace ; by not giuing to all , he declareth what all do deserue . For when Paul writeth , that God hath shut all vnder sinne , that he might haue mercy vpon all ; we areto adde withall , that he is debtor to none , because none hath giuen to him first , that he should exact a recompence . And Caluin vpon Iohn , chap. 15. 16. hath these expresse words to confirme the former . Si ●lecti fuerunt ex mundo , &c. If the Elect were chosen out of the world , it followeth that they were a part of the world , & separated frō the rest that perish , by the only mercy of God : Moreouer by the name of world , Christ in this place , noteth all those , which arenot regenerate by the holy Ghost . This is so evident to cleare Calvin from all calumniation concerning this poynt , that it retorts a just censure vpon those , that taking a mans saying by snatches , and not reading and waighing the whole throughly , doe bewraye rather want of judgement and charity in themselues , while they would clap their owne bitter censures , and sinister interpretations vpon others ; then either of vnsetled judgment , or vnfound learning in those , whom they so rashly and impiously traduce . But for the Appealer , I can blame him no more for dealing thus with Caluin , and with those whom he calls Caluinists , then he hath done the Reuerend * Fathers of our Church forementioned , as also with Saint Augustine , in the forecited sentence , which according to the Appealers lopping of it , begins with Credendum est , &c. opposing one dismembred sentence of Saint Augustine , against the whole current of his writings in that point : as hee hath one misdeemed sentence of Reuerend Master Caluin , against his sound judgment , in sundry other places of his diuine volumes , expresly set downe . His doctrine being none other , but the very same with that of the Church of England , Art. 17 : so that all the Appealers calumniations cast vpon Master Caluin , doe strongly reuerberate and rebut vpon our deate mother Church of England : he not sparing to smite her through the very loynes of her dearest children , whose names shall euer be renowned , both for learning and pietie , while the world standeth . Now what other irrespectiunesse of Gods irrespectiue decree , the Appealer would so irrespectiuely fasten vpon the learned and reuerend Caluin , I cannot conceiue , vnlesse he meane an irrespectiuenesse in Gods praedestinating , without any respect or preuision of their workes , as a grand error , which hee chargeth Caluin with ; neither would I willingly , or wittingly , conceiue or coniecture of the Appealers extended sense otherwise than by himselfe is not onely intended , but clearly enough expressed ; as may be seene in his 7. chapter 1. part , in sundry places . But for Master Caluin , wee haue sufficiently cleared him from the Appealers calumny , notwithstanding hee spend a great part of his said 7. chap. in heaping vp testimonies of Fathers ; and all vpon a false surmised ground , and so all to no purpose , except to vent , ( I would , to cure ) the ouerflowing of that humour of the Gall , which hath caused his Appeale , to bee all ouerspread with the yellow , yea , with the blacke Iawndise . For Master Caluin holds with Saint Augustine , Gods election to bee out of the corrupt masse : and reprobation of the rest , already condemned by that sentence of death ; In the day thou eatest thereof thou shalt dye the death . But for the Appealers owne opinion , concerning Gods decree of election and praedestination , it may not be passed by in silence . First hee saith , There must needes first bee a disproportion , before there can bee conceiued Election , or Derelection . What he meaneth by disproportion , hee tells a little after ; namely , betweene those , who now condemned in Adams laynes , God did forsee would accept of deliuerance offered them , in , and by Christ ; and the rest , whom he foresaw , would reiect this deliuerance . His very words are , God out of his mercy , &c. stretched out to them ( that is , to all , now condemned in Adams loynes ) deliuerance in a Mediatour , the Man Iesus Christ ; and drew them out , that tooke hold of mercy , leauing them there that would none of him . So that by the Appealers saying here , no pradestination , without a disproportion , conceiued to goe before : and this disproportion , betweene the parties to be elect and reprobate , is discouered by Gods preuision of both their workes ; hee foreseeing that the one would receiue and accept grace offered , and the other refuse it : vpon which preuision , the Appealer would build Gods decree of pr●destination , and election ; an opinion , no lesse gracelesse , then groundlesse , and if I should call it , in plaine termes , most impious and blasphemous against Gods pure glory , and preciourgrace , although I should doe the Appealer no wrong in it , yet I should raise a Waspes nest about mine eares . But wee must not feare to speake the truth , and to oppose such blasphemy , because of mens mischieuous , and no lesse boundlesse , then groundlesse malice ; especially in such a case , wherein Gods glory is so deepely ingaged . This opinion of the Appealer is very plausible to flesh and blood ; for mans pride would still be arrogating something to it selfe , and be a fingering of one of Gods speciall peculiars , his glory . This was that poison , which the Serpent infused , and breathed into our first Parents , Eritis sicut Dii &c. Yee shall bee as Gods , selfe-wise , and selfe-sufficient ; And this poyson wee haue all sucked in with our Nurses milke : wee will be at least fellow-sharers with God in the worke of our saluation . O , this pleaseth vs well . Saint Augustine himselfe confesseth , that hee was once of this opinion , that God elected men out of his preuision and foresight of their faith , &c. But this he imputeth to his ignorance in his yonger yeares , and therfore in his riper iudgment , and further insight into the mystery of God , hee retracteth his opinion , in his first booke of Retractations cap. 23. yet our age wanteth not gray heads , and white heires , who with their gr●●n● wits , will rather approue of the opinion of young , then the iudgment of old Saint Augustine , and to retract his Retraction . Now for this opinion , of Gods Election , ruled by his praescience , or premission of workes , if we seeke some eminent authoritie , and venerable antiquity for it , S. Augustine can best resolue vs. For the Antiquitie of it , wee haue Saint Augustines time : for authoritie , the Pelagian heresie . Praesciebat ergo , &c. He foreknew then ( saith the Pelagian ) who would be holy and immaculate , by their free-will , and therefore in that his praescience , whereby he fore-knew they would be such , he Elected them before the foundation of the world . Which opinion of Pelagius , now reviued by our Appealer and his , S. Augustine answereth most divinely from the Scriptures , Intueamur ergo , &c. Let vs therefore peruse the words of the Apostle , and let vs see whether God did therefore chuse vs before the foundation of the world , because we would become holy and immaculate , or that we might be so ? Blessed be God , saith he , and the Father of our Lord Iesus Christ , who hath blessed vs in all spirituall blessings in heavenly places in Christ according as he hath chosen vs in him , before the foundation of the world , that wee should be holy , and without blame before him in loue . Non ergo quia futuri eramus sed vt essemus , He chose vs , not therefore , because we would be such , but that we might be such : Nempe certum est , &c. For it is certaine , for it is manifest , that therfore we would become such , because he chose vs , predestinating vs , that we should become such by his grace . And marke ( saith he ) what the Apostle addeth . Secundum pl●citum , &c. According to the good pleasure of his will , lest in so great a benefit of the grace of God , we should glory in the pleasure of our owne will. And much more doth this holy man sweetly apply to the same purpose , out of that heavenly Chapter , the first to the Ephesians , whereof he saith , Nimis longum est de singulis disputare , It were too long to traverse every circumstance . And he concludes , Cer●itis autem proculdubio , &c. You see then doubtlesse , you see with what evidence of Apostolick eloquence , this grace of God is defended , against which , humanie merits are advanced , as if man gaue something first , that he should bee recompensed . Elegit ergo , &c. God therefore chose vs in Christ , before the foundation of the world , praedestinating vs vnto the Adoption of sonnes ; not because we would of our selues become holy and blamelesse , but bee elected and praedestinated vs , that wee might be such . And this he did according to the good pleasure of his will , that no man should glory of his owne , but of Gods good will towards him Out of this purpose of God , is that calling , which is proper to the Elect , to whom all things cooperate for good , because , according to his purpose , not their owne , they are called to be Saints , &c. And to cleare this point yet more , he induceth an obiection of some , who , though aduersaries in part to the Pelagians , yet they would impute Praedestination to Gods praescience in regard of faith . The Pelagians ( say they ) are of opinion , that receiuing once the commandement of God , wee become holy and immaculate of our selues , by our free will , which God foreseeing , did therefore , before the foundation of the World , elect and praedestinate vs in Christ , whereas the Apostle saith , Not because he foreknew we would be such , but that we might be such by the election of his grace , whereby hee hath made vs accepted in his beloued Son. When therefore hee praedestinated vs , hee knew his owne worke , who maketh vs holy and immaculate . So that the Pelagians error is rightly confuted by this testimonie . But we say : ( say these halfe - Pelagians , to mince the matter ) that our God foreknew not , saue onely our faith , whereby we begin to beleeue , and therefore elected vs to be holy , &c. To whom Saint Augustine answereth . Sed audians & ipsi &c. But let these also heare in this testimony , where he saith , In whom , ( that is , in Christ ) wee haue obtained an inheritance , being praedestinated according to the purpose of him , who worketh all things , after the counsell of his owne will ; that we should be to the praise of his glory , who first trusted in Christ Whence the holy man concludes , that seeing the Father worketh all things , therefore also faith , the first seede whereof the Apostle ascribes to the praise of Gods glory . And againe , Not of workes , but of him that calleth ; when he might haue said , ( saith Augustine ) But of him that beleeueth . Non enim &c. For not because we beleeued , but that wee might beleeue , he chose vs , lest we should be said to haue chosen him first ; and so that should be false , ( which God forbid ) you haue not chosen me , but I haue chosen you . And that faith is the gift of God , the Apostle saith , Ephess . 2. 8. and Phil. 1. 29. also Heb. 12. 2. Iesus Christ , the Authour and finisher of our faith ; besides sundry other places cited by Saint Augustine , so that this good man leaues no corner vnhunted for this Pelagian Heresie to lurke in ; prouing and concluding euidently , and inuincibly from Scripture , that Gods election and praedestination is , most free , not depending vpon any his foresight of faith or grace to be in vs , but meerely according to his owne purpose and grace , whereupon our whole sanctification and saluation dependeth . According to that of the Apostle , As many as were ordained to eternall life , beleeued : beliefe , being a confequent fruite of praedestination to eternall life . And that of Christ , yee beleeue not , because yee are not of my sheepe ; that is of the number of Gods elect . Audiant hac , &c. saith Saint Aug. Let them heare those things , and other more , omitted by vs , whereby is shewed , that God doth prepare and conuert mens wills to the kingdome of heauen , and to eternall life . As the same Father saith elsewhere , I●●i cum Christo reg●abunt , &c. They shall raighe with Christ , whom God by his free goodnesse hath praedestinate to the kingdome : for because by praedestinating such , he hath prepared them that they should be meet for the kingdome : he hath prepared them also to be called , according to his purpose , that they may obey : he hath prepared them to be iustified , that receiuing grace , they may rightly beleeue , and liue well : he hath prepared them also to be glorified , that being made co-heires with Christ , they may possesse the kingdome of heauen without end . And so hee concludes his former booke , M●lta diximus , &c. we haue said many things , and yet we speake to such good wits , to whom as if dull of vnderstanding , even that which is too much , is not enough . Babylonius . But doth not the Apostle say plainely , that those whom God forekn●w , he predestinated ? Therefore did not God praedestinate men , according as he foresaw they would receiue ( or reiect ) grace offered ? Orthodoxus . Indeede this , and such like places of Scripture , doe the Arminians , our new Pelagians , pittifully peruert . But neither this place , nor the analogie it hath with other Scriptures will admit of any such sense . It is plaine , that this foreknowledge in God of those , whom he would praedestinate to life , is no other , but his very act of electing of them ; as the same Apostle expresseth it fully , Eph. 1. 4. 15. According as hee hath chosen vs in Him , before the foundation of the world , that we should be holy , and without blame before him in loue ; hauing praedestinated vs vnto the adoption of children by Iesus Christ to himselfe , according to the good pleasure of his will , &c. For Gods foreknowledge , of those whom he would saue , is his eternall act of loue in electing them , or his gracious pleasure and purpose , or decree●n sauing them . Wee know that Scitum , which comes of Scio , to know , is vsed for a Decree , as Plebiscitum , the peoples decree , so Gods foreknowledge here , is his foredecree . So also whom God is saide to know in Christ , is alwaies taken for his approuing or liking , or accepting them in Christ. This is his knowledge of approbation , whereby he knowes only his elect . So Psa. 1. 6. The Lord knoweth the way of the righteous : but the way of the vngodly shall perish . The Lord knoweth , that is , approueth and alloweth the way of the righteous . But doth not the Lord know the way of the wicked also●yes , by his knowledge of apprehension , but not , of approbation . For he saith ( in Math. 27. 23. ) to the wicked , I neuer know you ; depart from me , yee that worke iniquity . Gods knowing of his therefore , is his louing of them . Christ saith to Nath●●iel , Before that Philip called thee , when thou wast vnder the f●gge 〈◊〉 , I saw that . Vnder the figge tree , what is that ? that is , saith August . in Adams ●oines , cloathed with his fig-leaues , in the state of sinne : then and there Christ saw Nathaniel , that is , his true Israelites , his chosen ; he saw him , that is , he tooke pitty on him , saith he . As the Lord saith in Ezechiel , 16. 6. I saw thee , when thou wast polluted in thy blood , and said vnto thee liue . Which place euen the Appealer himselfe vnderstands of Gods Election out of the corrupt masse . Againe , the Apostle in Rom. 8. 28. and 29. ver . by you cited , saith expresly , that Gods foreknowledge is his purpose : for hauing saide , v. 28 , We know that all things worke together for good , to them that loue God , being the called according to his purpose , hee addeth , For whom he foreknew ; those he also praedestinated , &c. Note againe , hee saith not , those , whose wills he foreknew , but , whom he foreknew : he speakes of their persons , not of their qualities . And the Apostles next words doe ouerthrow this Pelagian opinion , that God foreknowing mans freewill , did accordingly praedestinate . For saith the Apostle , whom he did foreknow , hee did also praedestinate to be conformed to the image of his Son. So that , to be made conformable to the image of Christ , is not of mans will foreseene , but of Gods Praedestination , foreknowing or foreelecting in his Son , those whom he pleased . Therefore as Nescire Dei , reprobare est ( as Gregory saith ) as Gods not knowing is to reprobate ; alledging Luk 13. 27. Depart from me , I know you not : so on the contrary , Gods knowing , or foreknowledge of his , is to elect them . This is the foundation of God which stands sure , and hath this seale , The Lord knoweth them that are his . I could be more copious to illustrate this , but this may suffice to satisfie those that be not quarrellous . Babylonius . But Sir , howsoeuer you may conclude , that Gods Election is absolute , without any respectiue foreknowledge , of any good or grace in vs , in accepting grace offered : yet the same cannot so well be sayd of reprebation , that God should reprobate any , but with a respect and foreknowledge of their disobedience and infidelitie . For else , God should bee vniust , to cast away and condemne any without iust cause in themselues . Orthodoxus . Sir there is the same reason of reprobation , that is of Election , for both were out of the corrupt mafle wherein all men were equally condemned : whereof some God called , and chose out to life , the rest hee left as hee found them , guiltie of eternall death , and vpon whom the sentence of death had now passed & seazed , Gen. 2. 17 So that for God to leaue some , whom he would , wallowing in their blood , it is an act of his justice : as to free others , an act of his mercie . Which Saint Augustine very pregnantly exemplifieth by a Creditor , in whose power it is to acquit some of his Debtors , and to exact of the rest to the vttermost , as we noted afore . This is setforth also in the types of the elect and reprobate , Iacob and Esau , who being yet in the wombe , before they had done good or euill , that the purpose of God , according to election might stand , not of workes , but of him that calleth , It was said to her , the elder shall serue the yonger . As it is written , Iacob haue I loued , but Esau haue I hated : Yet both Iacob and Esau were equally culpable in the wombe , of originall sinne , and so were children of death , as all were , in the wombe of our first Parents : but the election comes , and that makes a separation , and puts a difference , mercifully louing one , and justly hating another , and that before they had actually done good or euill , that the purpose of God might stand according to election , not of workes , but of him that calleth . So that the disproportion , alledged by the Appealer , was not betweene the elect and reprobate , before the act of election , but the election caused the disproportion , not through any foreknowledge , or foresight of any good or euill actually to bee done of either ( as the Appealer would inferre ) but Gods meere mercie on the one side , and his justice on the other , caused the disproportion . And euen that place quoted by the Appealer out of Ezechiell , makes altogether against himselfe , though otherwise rightly alledged ; for if wee were in our blood , if cast out , if loathed , if dead ; and yet , if in this contemptible condition , God saide vnto vs , liue , yea , when wee were in our blood ( it is twice repeated , ver . 6. ) he faide vnto vs , liue ; where is then that praescience of any good in vs , moouing God to pull vs out of this miserable estate ? I am sure , no mention of it is in Ezechiel , no not in the whole Booke of God ; but the contrary , as we haue proved ; no nor yet doth his pretended Goddesse , indeede his nothing in the world , the Church of England , any where teach the same ; so nakedly , yet shamlesly peremptory is this assertion of the Appealer , hauing none to father his opinion vpon , but Pelagius , and his Disciples . So weake and windy are his aspersions , which he casteth vpon Caluin , or vpon those whom hee calls Puritans , for maintaining nothing , but what the Scriptures plainely teach , against his groundlesse and gracelesse opinion : so that he fighteth against God and his truth , against Gods glory , and his grace , against his Church , yea the Church of England also . Babylonius . But Sir , if the act of Election and Reprobation be without any respectiue foreknowledge in God of any actuall good or euill in man , then what place is left for freewill ? or how can God bee just in punnishing the rebellious , seeing he hath reiected them , and denied them grace ? Orthodoxus . Of freewill I suppose occasion will be giuen anon to speake of it by it selfe . For the rebellious reprobate , as he is justly reiected for his sinne in Adam , so he is neuer but justly condemned and punished for all his actuall sinnes , springing from that cursed roote . Nor doth his reiection necessitate him to rebell the more against Cod ; his rebellion is from his owne peruerse will. Nor is God bound to giue him grace . But against all contentious quarrellers at the Doctrine of God , wee cannot shape , nor are we bound to giue a better answer , ( melius enim non invenimus saith St. August . many times against such cauellers ) for we finde not a better , then that of the Apostle vpon the very same occasion , Thou wile say then , why doth he yet complaine ? for who hath resisted his will ? Nay but o man ! who art thou that replyest against God ? shall the thing formed , say to him that formed it , why hast thou made me thus ? Hath not the Potter power ouer the clay , of the same lumpe , to make one vessel vnto honour , and another to dishonour ? &c. The comparison is very pregnant : God is the Potter , wee the lumpe , of filthy , and foule clay , cast out as the clay in the streetes ; yet if the Potter will , may hee not take some of the clay , and make of it , vessels of honour , and make of the rest , ( foule and filthy as he finds it ) to dishonour ? seeing it was in his power to put the whole lumpe , and that justly , to baser vses . But as the Apostle saith , God makes some , vessels of his mercy , to make knowne the riches of his glory ; leauing the rest to be vessels of wrath , sitted for destruction , to make knowne his iustice and power . In a word , if Gods election be an act of meere mercy , then it excludes all respect to any good , that hee could foresee to be in vs : for ( as the Apostle saith ) There is at this present a remuant , according to the election of grace : And if by grace , then it is no more of workes ; otherwise , grace is no more grace . But if it be of workes , then it is no more grace ; otherwise worke is no more worke . What then ? Israel hath not obtained that which he seeketh for , but the election hath obtained it , and the rest were blinded . I will conclude with Saint Aug. Non solùm &c. Therefore by the preaching of Pradestination , the Elect is not onely not hindered from this worke , to wit , of sanctification , but also is furthered thereunto , that when he glorieth he may glory in the Lord. The Pelagians could say , Si●●● &c. If yee will not haue the obedience , to which you incite and inflame vs , to freeze in our hearts ; doe not preach vnto vs that grace of God , which we confesse God is the giuer of , and which you exhort vs vnto . But Saint Aug. meetes with them : Ego autem nolo &c. I will not exaggerate the matter with my words , but I rather leaue it to them to consider , that they may see what that is , which they haue perswaded themselues , that by the preaching of praedestination , the hearers are possessed rather with desperation , then with exhortation ; for this is all one , as to say , that then a man despaireth of his saluation , when he hath learned to put his hope not in himselfe , but in God. Whereas the Prophet proclameth , Cursed is euery one , that putteth his hope in man. Miror ( saith he ) homines infirmitatis suae se malle committere , quàm firmitati promissionis Dei : I wonder , that men had rather commit themselues to their owne infirmity , then to the stability of Gods promise . Therefore we must not measure the wisdome of God in his word , by the last or model of our owne braine . Indeede mans reason , when it stands alone , seemeth very selfe-wise . But if it bee compared , and set by Gods wisdome , then the folly of it is by and by discouered . The Pontificians haue a plausible reason for their iustification by workes : because ( say they ) it is a meanes to stirre vp men to good workes . The Vniuersalists haue their plausible reason also for their vniuersality of grace , as indifferenly offered to all men alike , if they will but receiue it : because ( say they ) all men may hereby bee won to imbrace the grace offered , and so be saued . But we know , that neither the externall ordinary meanes are equally offered to all . For many thousands haue not the meanes at all , much lesse , in an equall measure . Againe , the ordinary meanes doe of themselues worke no more , but ordinary grace , as illumination , and temporary faith , &c. But the effectual sauing grace , though it be not wrought simply by the ordinary meanes , but by the especiall efworke of Gods Spirit in and by the meanes , yet we know that the ordinary meanes are to bee diligently and reuerently attended of all men , wheresoeuer God affordeth them . Howsoeuer , in all this generalitie , Gods purpose and grace remaines firme to all the seede onely ; this is Gods wisdome . Therefore if Gods worde satisfie not our carnall reason , but crosse it rather , shall wee presume by straining and wresting , to fit it to our owne fancy , and not rather submit all our humaine wisdome vnto it ? Euen Heathen Cato , following Pompeis part against Caesar , because he tooke it to be the juster , and seeing Pompeis side declining , and Pompey himselfe at last beaten out of the fielde : hee looked vp to heauen , and cryed , In rebus diuinis magnam esse Caliginem , that in diuine things there was a great deale of darknesse , which mans wit could not discouer . As St. Augustine in his answere to the Pelagians cauill , in quarrelling the Scriptures about the imputation of sinne , saith , Quid si ego essem hebetior , nec statim possem has rationes diluere : an propterea minus deberem diuinae Scripturae credere ? Imò mullo magis conuenit , vt ego ruditatem meam agnoscam , quàm vt falsitatem sacris literis impingam . What if my dulnesse were such , as I could not by and by disproue these reasons : must I therefore not beleeue the diuine Scripture ? Nay so much the rather ought I to acknowledge mine owne ignorance , then to impute falshood to Gods holy word . A rare humility and candid ingenuitie of this holy man , captiuating all his carnall reason to Gods profound wisdome in the holy Scriptures . Babylonius . But Sir , giue me leaue a little to apologise in the Appealers behalfe . You say , his opinion is impious , as impugning the glory and mercy of God. But doth he not say in expresse words , that God did out of his mercy , in his loue , motu mero ( they be his owne wordes ) and not otherwise , stretch out to mankinde , lying in their blood , in Adams corrupt loynes , deliuerance in a Mediatour , the Man Iesus Christ , and drew them out that tooke hold of mercy , & c ? so that you see , the Authour doth ascribe our deliuerance to the mercy and meere motion of Gods loue to mankinde . Therefore this his opinion is not so impious as you would make it , as if guilty of high sacriledge against Gods glory , and grace . Orthodoxus . Indeede Sir , you say something for him , as he doth for himselfe ; but that is said , is so far from acquiting , as it doth deepely accuse the Authour of high treason against the Maiestie of God , and the throne of his grace . True it is indeede , that it was Gods incomprehensible loue to mankinde , to ordaine for him such a Redeemer , as was his owne and onely Sonne , to assume our base nature , and therein to liue and dye contemtibly . An exceding great fauour of God towards man , to shape , make , and fit his Sonne Iesus Christ , as a most glorious robe , to couer our nakednesse ; as some of this Pelagian race , teachers of vniuersall grace , make the comparison . All this is well thus farre . But is this all ? If Gods mercy and grace stinte here , and goe no further , farewell deliuerance , we may wallow in our blood still , we may weare our filthy nakednesse , as our best garment still . In vaine Gods mercy , in vaine Christs death , while it is left to vs to receiue , and accept this grace . In vaine doth a man tell a blinde man of a glorious sunne in the firmament , which he wanteth eyes to see : or a maimed man , without hands , of a goodly garment made vp for him , vpon condition , that none but himselfe , must put it on ? such is our condition by nature , we perceiue not , we receiue not the things of the Spirit of God , concerning Christ. Tell vs of the glorious sunne of righteousnesse risen who hath healing vnder his wings : we are blinde , we apprehend it not , we are not affected with it , as not sensible of our spirituall diseases . Tell vs of the Robe of Christs righteousnesse , dipped and dyed in his blood : wee want the hand of faith to put it on ; yea , we cannot duely prize it , we disesteeme it , we count it no better , then that poore coare of his , which the Souldiers cast lots for ; yea , wee hide our faces from him , hee was despised , and wee esteemed him not , saith Esay . Yea , we are by nature like those L●odiceans , we say , wee are rich , and increased in goods , and haue neede of nothing : and know not , that we are wretched , & miserable , and poore , and blind , and naked . Reu 3. 17. But , as God is the good Physician , who of his meere grace and fauour , prepares and prouides a remedie for our dead-sicke soules : so he alone out of his free mercy must apply this remedy , else wee can reape no more benefit by it , then a sicke Patient of a soueraigne Cordiall , while it is close kept in the Apothecaries box , whereof he seeth the inscription and title onely . We haue a pregnant example hereof , in that man , that fell among theeues , who stript , wounded , and left him halfe dead , vnable to helpe himselfe ; whom the Priest and Leuite passe by on each side , without remorse ; but a Samaritan seeing him , comes to him , takes compassion on him , bindes vp his wounds , powers in oyle and wine , lifts him vp on his Beast , and prouides all things necessary for him . The case is ours , Totum geuus humanum est homo ille , qui iacet in via seminivus , &c. saith August . All mankinde is that man , which lyeth in the way , halfe dead ; and though Christ the good Samaritan , come and take compassion of vs , and bring oyle and wine to heale our wounds ; yet vnlesse his compassion extend it selfe to apply them , we should still be wallowing in our blood , and so perish . Yet as Saint Augustine saith , Sunt homines iugrati gratiae , multum tribuentes inopi , sauciaeque naturae : Men are vngratefull to grace , attributing much to poore and wounded nature . Verum est , magnas arbitrij liberi vires , homo cùm conderetur accepit , sed peccando amisit . True it is ; Man when he was created , receaued a greater power of freewill , but by sinning lost it . And this doth St. Augustine apply to the man fallen among theeues , helped and healed by the mercifull Samaritan . Well , how then come wee to bee made partakers of Christ ? Namely by the free gift of Christ. It is of Gods free fauour and mercy , that Christ is giuen , not onely for vs , but to vs : that Christ is not onely appointed of the Father to be a glorious garment to couer our shame , but also the hand of faith is giuen vs by the same grace of God , whereby we put him on , as the Father in the Gospell commanded the best robe to be fecht , and to bee put vpon his conuert prodigall sonne ; by the same grace our eyes are opened , to behold the glorious sonne of righteousnesse , risen in our horison , bringing life and health vnto vs. And as Christ came vnto vs , so wee must come vnto him : But how ? by the same grace and mercy that he came vnto vs , wee come vnto him . So Christ saith , No man can come vnto me , except the Father which hath sent me , draw him : and ver . 45. And they shall all be taught of God. Euery man therefore that hath board , and hath learned of the Father , commeth vnto me . And ver . 65. No man can come vnto me , except it were giuen vnto him of my Father , vpon which wordes St. Augustine saith , Trahi a Patre ad Christum , &c. For a man to be drawne by the Father to Christ , and to heare and learne of the Father , that he may come to Christ , is no other , then to receiue a gift of the Father , whereby he beleeueth in Christ. And againe , Quando Pater intus anditur , &c. When the Father is inwardly heard , and teacheth men to come to his Sonne , he takes away their stony heart , and giues them a heart of flesh . For so he maketh the sonnes of promise , and vessels of mercy , which he hath prepared vnto glory . Why then doth he not teach all , that they may come to Christ ? but that because all whom he teacheth , in mercy he teacheth ; and whom he teacheth not , in iudgment he teacheth not : because he sheweth mercy on whom he will ; and whom he will , he hardneth ; but , he sheweth mercy , bestowing that which is good : he hardneth , recompensing that which is due . whereupon he concludes , H●nc est quòd verbum crucis pereuntibus stulitia est : his autem qui salui flunt , virtus Dei est . Hence it is , that the preaching of the Crosse , is to them that perish , folishnesse : but to them which are saued , it is the power of God. This truth is so cleare , it needes no further testimonie . So that to ascribe part of our saluation to God , and part to man , is artificially to rob God of his glory , and man of saluation : seeing not onely for the Father to appoint his Sonnes , to be the Mediatour and Redeemer of mankinde , but also effectually to giue him to all his elect , giuing them grace and faith whereby to receiue him , are two noble inseparable branches growing from one and the same roote of Gods free mercy . Neither can the one stand without the other ; for take away this latter act of Gods mercy , inabling vs to receiue Christ , and the former , of appointing Christ to bee the deliuerer , would be altogether frustrate , as depending vpon mans will to receiue , or reiect him , as the Vniuersalists falsly affirme . Therefore giue God his whole glory , or else yee rob and strip him of all . So that I may say of the Appealers dealing herein , as our learned Master Hooker in his tract of Iustification , saith of the Romish Church in the matter of our Redemption by Christ. They grant ( saith he ) that Christ alone hath performed the worke of Redemption sufficiently for the saluation of the whole world ; but in the application of this inestimable treasure , that it may be effectuall to their saluation : how demurely soeuer they confesse , that they seeke remission of sins , no otherwise then by the blood of Christ , vsing humbly the meanes appointed by him , to apply the benefit of holy blood ; they teach indeede so many things pernicious in Christian faith , in setting downe the meanes , whereof they speake , that the very foundation of faith , which they hold , is thereby plainely ouerthrowne , and the force of the blood of Iesus Christ extinguished . So he . The very like may be applyed to the Appealer . For he , with his Arminians , howsoeuer they acknowledge the meere mercy of God , in prouiding such an all-sufficient Sauiour to redeeme mankinde ; yet they marre all in their applying this plaister of mercy , while they would doe it with the hand of freewill , the foresight whereof was ( forsooth ) the first mouer of Gods meere mercy . Sure if so , they must needes abate no small part from meere mercy . For how is it meere mercy , if any good in vs foreseene , first caused it , that it should offer a Sauiour to vs ? Babylonius . Now see , you seeme to touch vpon the point of Freewill , which my Authour treateth of in the next Chapters , the 8 , 9 , and 10. following in order that , which hath hitherto beene discussed . And to my simple vnderstanding , that which he writes of it is very Catholicke , and such as wherein he ascribeth , the receiuing of grace offered , not simply to Freewill , but primarily to Gods grace , preparing and stirring vp the will vnto it . But I desire to heare your opinion of this point also , as he hath handled it . Orthodoxus . With a good will. But for as much as by the Authours owne words , it is accounted , a Question of perplexed obscurity , I purpose not to tread the whole maze , wherein the versatilous wit of man hath made infinite windings , I will be very briefe , omitting his various and copious allegations of Authours opinions . So that passing by the eighth Chapter , as empty : the ninth also , as full of quotations ; I will touch onely one or two passages in his tenth Chapter : In the second page whereof , whereas he saith , that in Adam , and through his fall , we haue not lost nature but grace ; this seemes to imply , that Adam in his innocency , had grace . For else , no man can be said to loose , what he neuer had . But what grace ? The grace that comes by Iesus Christ , which is the onely grace the Scripture speaketh of ? Surely , that , he had not ; for before his fall , he needed not Christ ; as Augustine saith ; yet he addeth , Adam , non habuit gratiam ? imo habuit magnam , sed disparem . Had not Adam grace ? yes , great grace , but farre vnlike that which commeth by Iesus Christ. He might be saide rather to haue naturall graces ; that is , all ornaments , and endowments of an absolute and compleat naturall man , as hee was ; then simply that which the Scriptures calleth grace ; for grace came by Iesus Christ. But this by the way . The two principall things I note , is first his allegation of the Councell of Trent , touching freewill : the second , his approbation of it , seconded with his owne d●fini●iue sentence , tanquam in Cathedra . So that howsoeuer he seeme to hold with the Church of England , and of Protestants in the point of freewill , yet the whole concatenation of his other Doctrines with this , ( as of falling from grace totall or finall , praedestination vpon a Preuision of mans willingnesse to receiue grace vniuersally offered , and the like ) doth necessarily conclude , that he holds , the very freewill of the Pelagians , & not only that of the Pontificians . For all these Heresies are so combined together , as so many members compact in one in●●re body , or as so many wheeles in a rack , each receiuing motion from other . But for breuitie , because he makes no difference betweene the Decree of the Councell of Trent , and his owne , yea , and the Tenent of the Protestants Church : therefore it shall suffice to touch vpon the Councel of Trent onely ; and so , if that proue sound , well and good . For then the Protestant Church , holding therein with the Councel of Trent , will proue to be beholden to the Appealer : else , but a little , for shuffling vs in the same pack of Trents freewill . I take his words , pag. 98. quoted out of his former booke of the Gagge , for which he is taxed : Our conclusion ( saith he to the Popish Gagger ) and yours , is all one : wee cannot , we do not deny freedome of will in man : whose doth so , is no Catholicke . I adde , no , nor Protestant . These bee his words . Now all the controuersie about freewill , is it not in regard of the grace of Christ , with relation vnto it ? Else , what needes all the stirre about it ? For that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; therein lyes the state of the Question . For all confelle , as well Protestants , as Papists , that the naturall man hath some reliqu●e● left of Adams naturall freewill , we yeeld it , not to bee altogether extinct , no more then his other faculties of the soule . But the Protestant Church , the Church of England , denyeth , that by nature we haue any freewill dispositiue to grace . But this is the marke , which the Councell of Trent , the standard rule of the Romish Church , shoote at , namely to aduance mans naturall freewill vnto grace : onely confessing , it is so weakened & maimed by the fall of Adam , that it needeth some diuine helpe to enable it the better to receiue grace . As St. Augustine noteth of some more refined Pelagians , who though they will not confesse , that those are Praedestinate , which by Gods grace are made obedient , and permanent , yet they confesse a kinde of preuenting grace . But how ? Ideo vtique &c. No otherwise , but least grace should be thought to be giuen gratis , as the truth speaketh , but rather according to the merits of mans precedent will , as the Pelagian error gainsayeth , against . This being also the Doctrine of the Councell of Trent , howsoeuer the Appealer iumpe with them , and ioyne the right hand of fellowship : yet ( for ought I know ) hee must goe alone with them , for any consent or countenance the Church of England will giue him in this his confederation . For all orthodox , & true Protestants deny & disclaime any freewill at all in a naturall , or vnregenerate man , vnto grace ; I meane , the sauing grace of Christ. Naturall men haue it not , no nor Adam in his purest naturalls , euer had such a freewill . For the will must follow the vnderstanding , seeing it cannot affect good , vnlesse first the vnderstanding apprehend it . For Ignoti nulla cupido . That which a man knowes not , he desires not . That the eye seeth not , the heart sueth not after . To this purpose , Aquinas saith well , that , Those things , which pertaine to faith , doe exceed humaine reason . And , Man , by assenting to those things , which are of faith , is eleuated aboue his nature . And againe , * Hoc est ex institutitione diuinae prouidentiae &c. This is by the appointment of diuine prouidence , that nothing should worke beyond its proper vertue . But eternall life ( saith he ) is a certaine good , exceeding the proportion of created nature , because it also transcendeth the knowledge and desires of it . And hee concludeth , that not euen Adam could attaine to eternall life , without a supernaturall grace . What needes then all that adoe about the quantity and measure of naturall freewill remaining ●n man , when it wants the qual●●y and property , to qualifie it any way towards grace ? There is in vs , as naturall men , a naturall freewill still ; it is no more lost , then other naturall faculties , the poore reliques of Adams perfections : but this will is but naturall , it reacheth no higher , then to naturall obiects . So that while the Church of Rome , or the Councel of Trent , so much adoring her Goddes Freewill , yet withall is forced to acknowledege a debility and lamnesse in it : they would faine perswade the world , that there is yet in our nature some antique venerable reliques of freewill , disposing vnto grace . Hence it is that they haue a whole chapter of Preparation vnto grace , wherein they touch vpon freewill , as being the ground ( sandy though it be ) of their preparatory workes vnto faith and iustification , as also of all their meritorious workes . And therefore are they so eager to maintaine and treasure vp , at least some Reliques of Adams freewill ; least all should be attributed to Grace , and nothing to Nature , and then farewell all Merit , either of congruity , by preparation to grace , or of condignity to glory . So that , for this very reason , they anathe●ze all those , that say , Freewill is altogether lost . Wherein , if they will not confesse , that they which say so , meane , that a man vnregenerate hath no freewill vnto grace , then they cunningly equiuocate . But the case is plaine , all that their Doctrine driueth at , is to aduance mans naturall freewill vnto grace , as much as is possible . Therefore they say , that these remaines of freewill in man , though much lessened , and sore bruised with Adams fall , yet neede but a kinde of stirring vp , and awakning as it were , oriogging on the elbow , or helping vp being downe . So that it shares stakes with their first grace , as they tearme it , though in hypocrisy they would seeme to giue most to God. Therefore if this bee that , which the Appealer sticks not to approue in the Councell of Trent , I will bee bold to say as Saint Ierome did to the Pelagians * It is the Churches victory , that you vtter your mindes plainely ; Sententias vestras prodidisse , superasse est : to discouer your opinions , is to discomfit them . And for him to say , that God prouided a Mediator for all such , whom he foresaw would receiue him , to wit , by the freedome of their will , were a meere absurdity , if man haue not an absolute freedome to grace . And by the Appealers approbation of the Councell of Trent in the point of freewill , he must confesse , that man in his Naturalls hath at least some free-will to grace . Which will agree well with that he said before , touching Gods foresight of those would lay hold on grace ; otherwise it implies a flat contradiction . For if there be no freewill in a naturall man towards grace : then what willingnesse did God foresee in men to receiue his Son , vnlesse that , which himselfe did purpose wholly to worke in them ? Although not Gods owne worke , which hee purposed to worke in man , by giuing him faith & grace , was that , which foreseene , moued him to elect and praedestinate to saluation ; for then the meanes should in Gods first intention to saue mankinde , haue taken place of the end it selfe , which in the priority of order , is the first in intention , though last in execution ; yea , haue taken place also of Gods eternall free loue , the prime motion , and sole absolute cause , that moued him to make his election of those whom he would , not who would him . But the Councell of Trent , and who so take part with it , deales coldly , and comes farre short in giuing Gods grace , the due praise in the worke of mans saluation . So that while they aduance mans will , too high , and too much depresse Gods grace , they so part the stakes , that they giue the right hand rather to freewill , then to grace . For what saith the Councell ? Si quis dixerit &c. If any man shall say , that mans freewill , moued and stirred vp of God , doth cooperate nothing , by assenting to God stirring vp , and calling , wherby it may dispose and prepare it selfe to obtaine the grace of iustification &c. Let him be accursed . In this very Cannon is inuolued a great part of the mysterie of iniquity . For note here Romes Legierdemam in iuggling with Gods grace . She ascribes to God two things : 1. a worke of mouing and stirring vp the will. 2. Touching the obiect , or end of this worke , that the will may , by the cooperation of a free & selfe assenting , dispose & prepare it selfe to obtayne the grace of iustification . Examine we the words a little . Note what a slight and slender worke they here attribute to God ; it is with them , but a moving and stirring vp , iust like the confederate Arminians lenis suasio , some gentle motion ; as if the will were but a little dull and lazy , and must be spurred , or sleepie and drowsie , and must be awakened , as Elias bad Baals Prophets to cry alowd , to awake their sleepie God. Yet this moving and shirring vp , their Schoole-men , and in particular , Andrew Vega , and Dominick Soto , two grand sticklers in that Councel , & who being the two standard bearers of two strong different factions in that Councel , the one of the Dominicians , the other of the Franciscans , bore a great swinge , and sway in it , and haue written large Commentaries vpon that sixt , the mayne and masterpiece - Session of that Councel ; as also Catharinus , of that Councell too ; and so Bellarmine & others of that crew : they expresse this Motion ( I say ) & stirring vp of the will , to be vnderstood , as an act of the * first grace ; a grace which the subtile Schoolemen haue deuised , distinct from their second grace . Which Schoole-diuinity and subtile Sophistry , is the yery ground worke of all the maine Decrees of the Councel , especially of those , contained and most cunningly contriued in that sixth session , concerning Iustification . Well . But what may this first grace be ? Truely no other , by their owne Doctrine , but such , as a man may haue , and yet never attaine to iustification , and so to salvation , yet such a grace they say it is , as by moving and stirring vp , the will cooperates to giue assent , and to dispose and prepare it selfe to receiue iustification , to wit , an infusion of inherent grace , which they call the Second grace ; and so the will , by giving free assent by disposing and preparing it selfe , doth merit of Congruity the second grace ; although the Councel confesseth , that the first grace is given freely without any precedent merit in man. By which one devise of a poore ( I wot not what ) first grace , whereby a man is not at all ( by their owne confession ) iustified , and so will scarce proue worth God haue mercy : they would elude and evacuate the Scriptures , which so much advance and magnifie the worke of Gods free and effectuall grace , in our first conversion and iustification ; as Rom. 3. 24. Being iustified freely by his grace , through the Redemption that is in Christ Iesus . For they turne the cat in the pan ; and because they cannot deny the expresse Scripture , so pregnant and plentifull in setting out the free and vndeserved grace of God in mans salvation , but are forced at least in words to confesse it : therefore they haue no other shift , but to restraine this free gift of Gods effectuall sauing grace , to that onely which they call their first grace , though no iustifiying grace at all . Whereas the Apostle expresly in the forementioned place , speaketh of the free gift of saving grace , whereby wee are indeed actually iustified . But the Trent Councell saith no where , that that grace , whereby a man is iustified , which they call their second grace , is freely given . No , they haue a freewill , whose cooperating assent with their first grace , produceth a merit of Congruitie , to procure , that their iustification may not be freely given , but merited of Congruity . For whereas they say ( chap. 8. ) that a man is said therefore to be iustified freely , because none of those things , which goe before iustification , whither faith or workes , doe merit the grace it selfe of Iustification ; for if it be of grace , it is no more workes ; otherwise ( as the Apostle saith ) grace , is now no more grace ; as the Councell hypocritically alleadgeth : yet wee must vnderstand , that the Councell meaneth no other here , but to exclude merit of condignity from going before her iustification , but not the merit of congruity . And thus by her cunning equivocation , she both keepeth good quarter with her Schoolmen , and satisfieth the contrary opinions of Vega and Soto , about the merit of Congruity in justification , as ye may see in the History of the Trent Councell . yea , and thus also the Church of Rome quits scores with the Scriptures , which exclude all merit of man from iustification ; and all by her futile distinction of a first and second grace , and subtile equivocation of Merit , of congruity and condignity . This is Romes sophistry , and the very Mystery of iniquity . In the next place ; by their wills assenting vpon Gods moving of it , they meane an assent of beleife of the truth revealed in the Scriptures , namely a generall & historicall faith : as Sess. 6. chap. 6. And as * Soto plainly commenteth vpon it ; so And. Vega also . For by the way it is to be observed , that in that whole Session , there is not once the least mention made of credere in Deum , to beleeue in God , which is the Act of true iustifiyng faith . And therefore no maruaile , if the Councel be not ashamed to confesse , in the front and title of the 15 chap. and so in the chapter it selfe , that by * euery mortall sin , the grace of iustification is lost , but not faith . So that their Romane Catholicke faith is one thing , and their grace of iustification another . Now summe vp all this together , concerning this worke of God vpon mans freewill , and the totall is . That God doth no more , but moue and stirre , and call vpon the will , not by that inward and effectuall calling according to his purpose , but by an outward , ordinary , common calling , which is no more , but as a kinde of Monitor to the will. Nor is God here said , by this grace , to giue faith , but to stirre the will to an historicall assent of faith ; generally beleeuing the things reuealed to be true , by their wills cooperation with their first grace , which is no more any sauing grace , then their faith occasioned by it , any iustifying faith . Thus wee see , how the Church of Rome , by her crafty mincing , and malicious mangling of the grace of God in mans free iustification , how by robbing from the worke of Gods grace , to ●●rich their Freewills co-worke : she vtterly frustrateth Gods grace , and euacuateth his glory , making a meere mocke of both . For doe but weigh these two together in the scales one against the other , Gods grace , and Mans freewill , and the difference according to Romes vniust estimate , will easily appeare . Grace onely stirreth and moueth , say they , but the will is actiue , and by its cooperation assenteth : grace , only calleth , after a common and ordinary maner , iust like the vniuersall grace ; but the will disposeth and prepareth it selfe ; grace , is freely giuen , onely in this respect , by preuenting the will in stirring and mouing , but not in iustifying the sinner : but the wills selfe-disposition and preparation to iustification , is a merit of congruity , meriting the second grace , to wit , of iustification , a farre greater grace ( I wis ) then the first grace , the onely grace freely giuen of God. So that Romes merit of congruity , arising from her well disposed freewill , is of more value and vertue , then Gods free mercy ; for this , giueth onely the first grace freely , a sorry and slender grace : but that , meriteth a farre greater grace , euen of iustification it selfe . Here then euery man may easily judge of Romes egregious hypocrifie , insolent sacriledge , and false-fingering , who while shee would seeme to giue the preeminence to Gods grace , onely by colouring it ouer with the title of grace , as of first grace , and preuenting grace , and the like : in the meane time she aduanceth her owne freewill aboue the skies , yea aboue grace , aboue God and all . Fulfilling that , which Bernard saith , It is high impiety , to attribute to God , that which is lesse , and to our selues that which is more excellent . Now if a man should neuer so much seeme to ascribe the praise of Sampsons Acts against the Philistims , to Dalilah , because she awakened , and stirred him vp ; will any beleeue him ? It is against all reason . The case here is alike betweene grace and freewill . Freewill is a sleepe , bound hand & foote in the cordes of sinne : but grace comes , and awakenes it , bids it arise ; whereupon the will begins Sampson-like to rowse it selfe , to shake of the bands , to prepare and dispose it selfe to the atchieument of some great worke . Whither then deserueth greater praise , grace awakening , or , freewill so brauely acting ? Though I confesse my shallow wits would neuer haue beene able to haue sounded the depth of this profound mystery , to haue discerned a cleare difference betweene their first grace , giuen of gratuity , and their freewills merit of congruity , but that they haue told vs plainly without equinocating , that the second grace , which they obtaine by their merit of congruity , is of farre greater value , then the first grace , though bestowed of free gratuity . But I feare , I haue exceeded the bounds of my promise , and purpose for breuity . But pardon mee . I haue ben in the perplexed Labyrinth of the Councell of Trent . Now by that we haue said , wee may see , what reason any mā ( at leastwise so mighty lie protesting and professing himselfe to be no Papist , as the Appealer doth ) hath , so much to countenance , yea to plead for the Councel of Trent in the point of freewill ( so , as I dare say , no Lawyer would doe , in a case so corrupt , not for the best fee ; though I know not what fee or feeling Maister Mountagu hath , for playing Romes Proctor , except it be his blind affection , and some pale faced hope ) sith therein Rome hath laid the foundation of that her Babylonish fabrick of the mystery of iniquity , and of all her meretricious merits . So that I cannot see , how such men can be excused from high impiety against God , and euen joyning hands of fellowship with that most impious and blasphemous confederacy against the glory of God , and the grace and truth of Iesus Christ. Babylonius . Good words , I pray you . A man might speake as much for the Councell of Trent , as you doe against it ; but for my part , I will not vndertake that quarrell now . I desire that you will show the true difference , betweene the Councell of Trents Doctrine of freewill , and that which you take to be the true Doctrine . For is there any other Doctrine of freewill , then that of the Church of England , and of the Protestants , which the Appealer makes all one with the Doctrine of the Councell of Trent ? Orthodoxus . Sir , for my words , they are the words of truth and sobernesse . For our Protestant Doctrine of free-will , to be all one with the Councell of Trent ; God forbid it , we deny it : for Romes Doctrine to be all one with ours , Rome forbids , denyes , and accurseth . Nor doe I see , how the Appealer will escape the Popes direfull excommunication , for daring so to comment vpon the Trent Councell , expressly forbidden by the Pope , without speciall authority . But I know not what speciall authority hee may haue from the Pope to doe this . Nor can the Councell of Trent haue any other patronage , then colourable pretence , and sophisticall showes , which are the best arguments the Appealer is able to bring for Trents Doctrine ; whereas the allegations against it feare no colours , sith armed with truth it selfe . But to satisfie your desire , according to my weake capacitie , I am not vnwilling . As I noted before ; mans will in the state of nature , hath such a vast disproportion to the grace of Christ , as it hath no disposition at all vnto it . This is a mystery hid from Nature , a Transcendent far aboue the capacity of Natures reach . To this grace , nature is not bleareeyd , but blinde : not a sleepe , but dead : not lame , but a senslesse stocke . So that , more then a slender mouing or stirring vp of ( I wot not what ) first grace , ( I wot well , no grace ) is requisite to set the will a foote , to the setling of it in the state of grace : of that grace ( I say ) of true iustification , to which Romes first grace hath no more proportion , then her free-will in her pur●st naturalls . But the grace , whereof the Scripture speakes , and the worke of it in mans conuersion , is no such grace , as Romes first grace ; for that is no other , but the true , and effectuall , sauing , iustifying , and sanctifying grace of God : the first act and worke whereof in the soules conuersion to God , is not a faint and impotent mouing and stirring , or awakening of the sleepy will , which then begins to dispose it selfe to grace : but it is a powerfull and effectuall worke vpon the will , and the whole soule , with euery faculty thereof , and that not to the disposing vnto , but to the present possessing of the state of grace , and true iustification , apprehended by sauing faith , the free gift of this grace . Besides this effectuall grace of God for mans conuersion , the Scripture knows none . Nor is the Scripture acquainted with such ieiune and faint termes , as Rome vseth , in setting forth the worke of grace in our conuersion . The Scripture flyes in a more lofty stile , to giue Gods grace the full prayse in the effectuall worke of our conuersion . Ezech. 11. 19. I will giue them one heart , and will put a new spirit within you ; I will take the stony heart out of their flesh , and will giue them an heart of flesh , that they may walke in my statutes . So Ezech. 36. 26 : A new heart also will I giue you , and a new spirit will I put within you , &c. and cause you to walke in my statutes . And this is ( as Augustine saith ) the taking away of our stony heart , and the giuing of a heart of flesh , when the Father is heard within , and teacheth vs to come , and draweth vs to his Sonne , by giuing vs a sauing faith in Christ. By which places wee see what a noble and powerfull worke of grace is wrought in vs by Gods holy Spirit in our conuersion ; not a bare stirring vp , or mouing , or helping the old , decrepit , stiff-limd will of the naturall mans stony heart , but a mighty remouing of * it cleane away , and insteed therof , putting a new heart , a heart of flesh , a flexible , and obedient heart , and a new spirit into vs , by the vertue and power whereof , we are effectually inabled to walke in Gods statutes , and to keepe them . And this worke of grace , where begins it ? but at the very first act of our effectuall calling and conuersion , of our iustification , and sanctification from our sinnes , and against our sinnes ? As in the forecited place of Ezechiel , Then will I sprinkle pure water vpon you , and yee shall be cleane from all your filthinesse ; for a new heart will I giue you &c , so in Ieremy , The Lord ioynes his grace , and remission of sinnes together ; saying , I will put my law in their inward parts , and write it in their hearts , and will be their God , and they shall bee my people . For I will forgiue their iniquity and will remember their sinnes no more . The Lord in the Gospell compares the state of a naturall man vnregenerate , to a house possessed by a strong man. This strong man is Satan , the spirit that ruleth in the children of disobedience , such as all vnregenerate are , who in that state are dominered ouer , and captiuated of the tyrant Diuel at his will. Who then shall binde this strong man , and dispossesse him of his house and strong hold , euen the heart of a naturall man vnregenerate ? Surely none , but a stronger then he , euen Christ. And is this done so slightly , as by stirring vp the will by some first grace ? No more but so ? The strong man will not so easily forgoe his hold . He must bee driuen out by strong hand . When the Disciples could not by all their delegated power , Christ must be faine to put to his immediate power & authority to driue the Diuel out . A sinner vnregenerate is as Peter fast asleepe , and fast chained in the dungeon . And to free him , did the Angel no more but with a iogge awake him ? How fell his chaines so easily of ? How came the prison dores open ? How the iron gate , leading into the citie , to open of it owne accord ? Surely here was no small power vsed . Nay the vnregenerate is like Lazarus , fast bound , and lying dead in the graue . And is it so easie a matter to raise him vp , to giue him life , and to free him from the bonds of death ? But you hath hee quickned , who were dead in trespasses and sinnes ; wherein once yee walked according to the course of this world , according to the Prince of the power of the ayre , the spirit that now worketh in the children of disobedience ; among whom also wee had our conversation in time past , in the lusts of our flesh , fulfilling the desires of the flesh and of the mind . &c. Eph. 2. 1 &c. Our will being then captiuated , chained , imprisoned in the dungeon of death , kept and possessed by the strong man the Diuel : are we so easily freed ? Saint Chrysostome amplifieth this by an excellent comparison , or two : All men ( saith hee ) before sinne ( as once in Adams loynes before his fall ) haue free will , to follow the Diuels will , or not ; but when once by sinne , wee haue captiuated our selues to his workes , wee cannot now free our selues , But as a ship , the rudder being broken , is carried whither the tempest will ; so man , having by sinne lost the helpe of divine Grace , doth not that which himselfe willeth , but which the Divell willeth ; and vnlesse God with a strong hand of mercy loose him , hee shall abide in the bonds of his sinnes even vnto death . And in the same place , he compareth mans will before sinne ( namely , in the state of Adams innocency ) to a free people or stare , in whose power and election it is , to chuse what King they will ; but hauing once chosen him whom they best like , it is not now in their power , vpon any dislike to depose him againe , although hee tirannize ouer them neuer so much ; none can free them from this grieuous bondage , but onely God. So it being once in the power of mans will , in the free state of innocency , to chuse a King , God , or the Diuel , hauing once by consent of sin made choise of the Prince of darknesse , who tyrant-like ruleth in the children of disobedience : it appertaines now onely to the mightie power , and infinite goodnesse of God to set free these miserable captiues out of that tyrant Pharaohs more then Aegyptian bondage . Againe in the Acts of the Apostles , where it is said , that our hearts are purified by faith ; which some , as Aquinas , vnderstands of illuminating the vnderstanding by faith ; others , of the purification of the soule and heart from sinne by faith ; as we are said also to be sanctified by faith that is in Christ. Now this faith is the first worke of Gods grace , wrought in the heart , that is , in the whole soule , in our first conuersion ; by which faith , the vnderstanding is inlightned , and with it , the will , and all the other faculties of the soule are sanctified . For the heart in Scriptuee is taken oftentimes , for the whole soule , with all the faculties of it . As Ephesians 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the vulgar Latin renders it word for word , Illuminatos oculis cordis vestri : the eyes of your heart being illuminated , that is , the eyes of your vnderstanding . And Math. 13. 15. Least they vnderstand with their heart . So for ●●e will : Act. 7. 39. The Israelites in their hearts turned backe into Egypt , that is , in their wills . So Acts 11. 23. Bernabas exhorts , that with purpose of heart , that is , of will , they would cleaue vnto the Lord. The heart is also taken for the memory , as Luke 1. 66 : All that heard , laid vp those things in their hearts . So Deut. 11. 18 : Yee shall lay vp these my wordes in your hearts . Sometime for the affections , as loue , feare , and the like . So Mat. 6. 21 : Where your treasure is , there will your heart be also , your loue , your ioy , your hope , yea and feare too . And Psa. 62. 10 : If riches increase , set not your heart vpon them . Thus wee vse to reduce all these streames of the soule to the heart , as the prime fountaine : as when we say , an vnderstanding heart , a wise heart , a willing heart , a valiant heart , an humble heart , a loving heart , and the like . Now the heart being taken for the soule , and all the faculties of it , and being the very seate and subiect wherein faith resides , ( for with the heart man beleeveth to righteousnes ; and Christ dwelleth in our hearts by faith , ) then the heart being purified , being sanctified by faith , consequently the whole soule , with all the faculties , the vnderstanding , will , memory , affections , are at the same instant with the heart purified , and sanctified by faith , as the first act and worke of Gods grace in vs. Hence it is euident , that the prime worke of Gods grace in the conuersion of a sinner , is not a slight and slender worke , as a bare stirring , mouing , or helping of the will to prepare and dispose it selfe to receiue the grace of iustification : but it is a mighty and powerfull worke , so that thereby the stony heart , harder and heauier then the hardest rocke , or highest mountaine , is remoued , and a new heart , a new vnderstanding , a new will , a new memory , new affections , all new in the qualities of them , are put insteed thereof . By this prime worke of grace , that most excellent grace of faith is wrought in the heart , whereby the whole man is sanctified . Babylonius . Sir , by the way , now you touch vpon a point , which , as I haue heard , is much controuerted among Diuines , namely about the subiect , or seat of faith , in what faculty , or power of the soule it resideth ; some placeing it in the vnderstanding onely , some in the will onely , but few , as you doe , in the whole soule , and euery power of it ; as the soule is said by the Philosopher , to bee whole in the whole body , and whole in euery part of it . Orthodoxus . And you giue a very pregnant example , to illustrate this truth , that faith doth so fill and quicken euery faculty of the soule , as the soule doth the body . And the comparison holds well ; for Saint Augustine calls faith the soule of the soule : because it giues life to the whole soule , as the soule to the whole body . And the Scripture saith , that wee liue by faith , and faith by Christ ; as Gal. 2. 20. Indeede those of the Church of Rome , are of different opinions in this point . Dominicus Soto sets it downe as a definitiue decree of the Trent Councell , It is decreed , that the intellectuall power is the subiect or seat of saith . And this suits well with Romes faith , being historicall , and so , proper to the vnderstanding faculty . Notwithstanding , when they consider of the danger of placing faith in the vnderstanding , least it should follow , that therefore faith ought not to be an implicit , and ignorant , blind faith ; but a cleare and vnderstanding faith : they fly to the will rather , placing faith in that , not for any good will , but to suppresse the knowledge of faith , which Romes Owle-eyed religion cannot brooke . And therefore Bellarmine would haue faith , to be defined rather from ignorance , then from knowledge : and so shuts it out of the vnderstanding , and shuffels it into some blinde corner of the will. But see the mischiefe of it : while they would auoid the gulfe , they fall vpon the rocke . For if they place faith in the will , they must of necessity allow it one speciall property of sauing faith , namely , assiance , and considence in Gods promises in Christ , a thing most hatefull to the Church of Rome : therefore in conclusion , of two euills chusing the lesse , that they may rather exclude confidence from faith , then science ( sith they can noe otherwise chuse ) they rather pitch vpon the vnderstanding , then the will ▪ wherein to place their faith . So that by their good wills , they could be content , for the auoiding of the inconueniences of an illuminate and confident faith , to croud it into some corner of the inferiour part of the soule . But for sure worke , they haue taken a safer course , by excluding and banishing not onely from the soule or any faculty of it , but out of the verge , and lists of their Romane Catholicke Church , and that with a direfull Anathema , the true sauing and iustifying faith . But whereas you say , few Diuines place faith in the whole soule , and in euery power of it : they are neither few , nor those of small authoritie . The prouinciall Councell of Colen , ( which was a little before the Councell of Trent , although charged by Andreas Vega to speake too broad , and too Protestant-like in the point of faith and iustification by imputation ) saith , that true iustifying faith , is seated not onely in the vnderstanding , but also in the will The learned and ingenious Cardinall Contarenus , about the same time , writing of iustification , saith , that the first act or motion of faith begins at the will , which obeying God and faith , causeth the vnderstanding to assent to the things deliuered of God , without doubting , and so , to trust in Gods promises , and of them to conceiue a firme affiance . which pertaines to the will , and that this faith , as it were in a circle , begins at the will , and ends in the will. So that he confineth not faith to the vnderstanding onely , or to any one faculty of the soule , though hee place it principally in the will , in regard of those natiue and inseporable qualities of true sauing saith , namely confidence , and affiance in Gods promises . So that I wonder how this Doctrine of that good Cardinall hath escaped the flames of their Purgatory Index . But his owne life paid for it , when he with his fellow Cardinall Fregosus , being suspected too much to fauour the Doctrine of Luther , were both quickly taken out of the way , non sine veneni suspicione , not without suspicion of poyson . But those Diuines that liued in more ancient ages , contented themselues with the most simple , but most e●phaticall tearmes of the Scripture , not troubling their heads with quirks and questions of this nature , whether faith were in the vnderstanding , or in the will &c , but with the Scripture they include altogether in the heart , the seate and confluence of all the powers of the soule . * Bernard saith , that first , the s●●ncere roote of holy faith is planted in the ground of mans heart , and when faith is fully growne vp , it becomes as a great tree , hauing in it sundry sorts of apples , wherewith the soule being full of God , is refreshed . St. August . takes no more care , but to place faith in the soule . Vnder & whence comes death in the soule ? because faith is not there ; whence in the body ? because the soule is not there ; therefore the soule of the soule is faith . Againe , Fides quae credit in Deum , vita anima existit , & per hanc iustus viuit : Faith which beleeueth in God is the life of the soule ; and by it the iust man liueth . And speaking of the vnderstanding , hee saith , Intellectus merces est sides &c. The vnderstanding is the reward of faith ; doe not then seeke to vnderstand , that thou maist beleeue : but beleeue , that thou maist vnderstand . And againe , Intellectui fides viam aperit , infidelitas claudit : faith opens the way to the vnderstanding , but infidelity shuts it . And speaking of the will , he saith , * Fides excitat ad exercitium voluntatem : Faith stirreth vp the will to excercise . And in a word , Fides sic est in anima , vt radix bona , quae pluuiam in fructum ducit : Faith is so in the 〈◊〉 , as a good roote , which peoduceth the raine into fruit . I might adde many others ; but this may suffice . Babylonius . But Sir , whereas you seeme to oppugne the Councell of Trent : doth it not also acknowledge faith to be the roote of all other graces ? Doe the Church of Rome right , I 〈◊〉 you . Orthodoxus . God forbid else . The prouerbe is , Giue the Diuel his due . Indeede the Trent Councell confesseth , that faith is the beginning of mans saluation , the foundation and roote of all iustification . But vnder this painted Sepulcher , she buries the bones of true sauing faith , which she hath slaine , there to ly rotting ; as the Iewes did with Gods Prophets , whom their Fathers had slaine ; and vpon the foundation they erect the Monument and Trophe of their Pageantfaith . For vndertaking to gl●sse vpon the Apostles wordes , A man is iustified by faith , and gratis , freely : she saith , These wordes are to be vnderstood in that sense , which the perpetuall consent of the Catholicke Church hath holden , and expressed ; to wit , that we are said therefore to be iustified by faith , because it is the beginning of mans saluation , the foundation and root of all iustification . So that they attribute iustification to faith , not simply for it selfe , but relatiuely as it hath reference to the fruits , whereof they say faith is the roote , namely , their inherent righteousnesse . But the truth is , this restrained , yea constrained sense of theirs , is most absurd and senslesse , as hauing neither foundation , nor roote of reason to support and maintaine it . All is but wordes . They neither meane , nor will , nor can , maintaine it . For how is faith a beginning of grace , if grace be no necessary consequent of their faith ? For they confesse , they may haue faith , and want grace ; which is the Diuels case . Or how is faith the roote of grace and iustification , sith it is impossible for this roote to produce any fruite at all ? For how can a dead roote bring forth any liue-fruite ? And they confesse their faith to be a dead and dry roote of it selfe , vntill the sap of charity be powred into it , to actuate and quicken this , otherwise dead roote . So that by Babylons Doctrine , the fruite must giue life to the roote , not the roote to the fruite . And yet forsooth , faith must be the roote of iustification , the foundation of mans saluation . Surely the Prouerbe may here well be verified , Dignum patella operculum : like roote , like iustification , both dead : like foundation , like building , both sandy , yea meere aery and imaginary . Babylonius . But is not faith dead , and vnformed , vntill it be inliued , and formed by charity ? Doth not St. Iames say , that as the body without the spirit is dead , so faith without workes , is dead also ? Therefore the good workes of charity giue life vnto faith , as the soule to the body . Orthodoxus . Doth charity giue life to faith ? How is then faith the roote ? your owne reason may teach you the contrary , as wee haue showed . But to that place of Saint Iames : it is too commonly abused . For marke , first , hee saith not , As the body without the soule is dead ; but , as the body without the spirit , is dead . The spirit is the breath , by which the body is knowne to liue . So that the body receiueth life from the soule , but sheweth it by the spirit , which it breatheth . The spirit then is an effect and signe , not a cause of the life of the body . So charity , and the workes therof , are a fruite and effect breathing from sauing faith , testifying that it is a liuing faith , not causing it so to be ; for that were to turne the tree vpside downe , as if the roote , which is faith , should receiue life , sap , and groweth from the branches . And it is plaine , by the whole analogy and tenure of the chapter , that the Apostle speakes of good workes , as they are demonstratiue signes and fruits of a liuing faith , not as causes of it . Againe , he putteth a distinct difference betweene the true sauing faith , which alwaies shewes it selfe to liue , by the fruits of it ; for it is that faith , euer working by loue : and betweene a false counterfeit faith , such as is dead , and knowne to bee so , by the not breathing out of good workes . So that the true sauing iustifying faith , is that , which worketh by loue . So the Apostle saith . But how by loue ? as by the efficient mouing cause of the working of it , or rather as the instrumentall cause , moued by the hand of faith ? Loue is faiths instrument , whereby it worketh . Yea it is an inseparable quality of sauing faith , whereby faith workes : as the heat is the inseperable quality of the fire , whereby the fire worketh . This is the Doctrine also of the ancient Fathers . They so make faith the roote , as that all other graces are radically in faith , and spring from it . They make all other holy graces to be inherent in sauing faith , as the natiue qualities of it , essentiall and inseparable , not as accidents which are seperable . Saint Augustine saith , What is it to beleeue in him ? By beleeuing to loue him , by beleeuing to affect him , by beleeuing to goe vnto him , and to be incorporated into his members . And againe , Paulus fidem &c. Paul approueth and commendeth that faith , which worketh by loue , which cannot be without hope ; therefore neither is loue without hope , nor hope without loue , nor both without faith . And which we cited before , Faith is so on the soule , as a good roote , which bringeth forth the fruite . S. Chrysostome saith , Faith is the foundation of the most holy religion , the bond of charity , the supply and succour of loue ; it confirmes sanctity , it strengtheneth chastity , it gouernes all sexes , it promotes all degrees , it obserueth all offices ; faith keepeth the Commaundements , practiseth the precepts , accomplisheth the promises . And much more to this purpose , according to his fluent golden elegancy . Saint Ambrose , There are in faith great prerogatiues ; what be they ? piety , iustice , sobriety , charity , discipline , or good gouernment . And to conclude with St. August . In ipsa fide sunt omnia opera , quae diligit Deus : in faith it selfe are all those workes , which God loueth . Nor need this poynt seeme so strange . Morall Philosophy can teach vs , that there is such an inseparable combination of all moral vertues , as he , that hath one , hath all . And shall wee deny then this inseparable conjunction of Spirituall graces , whereof Faith is the Radicall and principall ? Though it is a marveile , that these Philosopers , Aristotle , and Tully , haue escaped the fiery purgatory-Index , sith not even Romes owne Gratian , for saying no more in Divinitie , then those in Morality , hath had the grace to escape their Singe or Spunge . For where he saith , Sed commodo , &c. But how can I haue such a faith , ( to remoue mountaines ) and not charity ? Sith he that hath one vertue hath all . I could not haue it but miraculously . All these words must out , as may be seene in Collat. censurae in gloss . iuris canonici vum . 84. Such a hatred they haue to the living saving faith , as though a Princesse , they will not allow her any necessary attendance & cōcomitancy of other graces . Whereas Bernard saith , To beleeue in God , is to hope in him , and to loue him . And Hieronymus Osorius , Faith containeth all religion , and piety ; for all vertues are by faith consorted , and combined together , and with it are connexed and intwined in a most holy knot . But Deleantur haec verba , let these words be cancelled , saith the Index expurgatorius . Also these words of his , Ergo cùm fides &c. Therefore seeing faith doth governe the whole soule , and drawe it to the studie and loue of Gods word , it followeth necessarily , that it is proved not only in beleeving , but also in obeying . And those words also of Osorius , must passe their purgatory , Tune igitur verè fideles sumus , cùm Dei verbo audiontes sumus . Therefore then are wee truely faithfull , when wee are obedient to the word of God. I will conclude , with the golden saying of our Royall Paraphrase vpon the Reuelation : God by faith onely iustifieth man , which notwithstanding is done according to his workes , because they , as the fruits of faith , cannot be seperated from it , and be are witnesse of the same to men of the earth . I might seeme to haue digressed all this while from the point of freewill , in speaking of faith , But partly you haue moued me , and the more willingly haue I followed you , it being very pertinent to set forth & discouer the Councell of Trents egregious hypocrisy in her Doctrine of grace and freewill . For vnto what is the will stirred , moued , assisted by grace ? Parturient montes ; we expect some wonderfull consequent . Thereby ( forsooth ) the will conceiueth faith by hearing the word , and prepareth and disposeth it selfe to iustification . And what faith is this , thus conceiued ? Nascetur ridiculus Mus : behold a ridiculous Mouse , in steede of a young Mountaine . For of their freewill is conceiued by hearing , not that iustifying , sauing , liuing faith , whereof the Apostle , Faith commeth by hearing , Rom. 10. 17 ; that faith whereof rightcousnesse is , ver . 5. that which beleeueth to righteousnesse , ver . 10 ; that , which beleeueth , In D. Ies●m , in the Lord Iesus , ver . 11 : but this conceiued faith of Rome is a bare , historicall , implicit , generall , dead faith , like that of the Deuils , no grace , but such , as euery wicked man may haue , as their * fideles fornicarii , &c. their faithfull fornicaters , adulterers &c. And that grace of God , their first grace , whereby they say the will is first moued to conceiue ( a dead ) faith , is with them , but an ordinary , common grace , in deede no grace : and by their owne confession no sauing , sanctifying , iustifying grace at all . Yea and though they stile it a preparatory grace , yet it neuer bringeth a man to true iustification , sith they disclame that liuing sauing faith , the onely faith , whereby , instrumentally we are iustified . The summary conclusion then is : that seeing the Trent Councell hath in her Doctrine of freewill so slily vndermined and ouerturned the fundamentall doctrine of saluation , consisting in the iustifying , sauing , liuing faith , powerfully wrought by the sanctifying grace of Gods Spirit in the heart , euen in the whole man , the soule , with all the faculties , from which faith , as from a liuing and fructifying roote , doe spring all other holy graces : therefore , for any man to goe about , to excuse the Councell of Trent in the point , wherein for the maine , she is altogether to be condemned , yea executed with Anathema Maran-atha : I see not , how such a one can be excused , from being a reconciled confederate in all that damnable Doctrine of Trent , about freewill . Is this the way to make vs beleeue the Apppealers profound protestations , that he is a Protestant of the Church of England , while he so religiously pleadeth for the Councell of Trents mystery of iniquity ? and that flatly against the * Doctrine of the Church of England . Doth he thus perswade vs , hee is no Papist ? Fy , Maister Mountagu , for shame , learne not thus of your Councell of Trent , to equiuocate with your brethren , yea with your Mother Church of England . You hold with the Step-mother of Rome in her most damnable Doctrines , whereby she vtterly euacuates Christ Iesus , and the whole mystery of our saluation : and yet you are no Papist . Why ? Because ( forsooth ) you doe not hold those Doctrines to be Popery , but catholicke , with those of the Church of England . If you can bring no better arguments to proue you a good Protestant : these you haue brought will sufficiently conclude you to be a reconciling reconciled English Romane-catholicke . Babylonius . Sir , to trouble you no longer for this time , and for a conclusion of the first part of this Appeale , passe wee to the last Chapter , touching the Synod of Dort. It is but short ; wherein the Authour saith ; The Synod of Dort , is not our rule . And , Priuate opinions , no rule . Doth he not herein say truely ? Orthodoxus . Why then should his owne priuate peruerse opinions be reputed as the rule of the Church of England ? For it is true no doubt , that no Synod , or Councell , much lesse any priuate mans opinion , is the rule of our faith . Yet all Synods and Councels , so farre forth as their Decrees are grounded vpon the Scriptures , we are to imbrace and reuerence . But of all other passages in the Appealers Appeale , I muse at none more , then this his eleuating and slighting the Synod of Dort. And what spirit ( trow we ) is that man of , or possessed with , that stands so much for the Councell of Trent , and so little esteemes the Councell of Dort ? I wot well the Synod of Dort is an aduersary to his Arminian Pontifician opinions : and therefore no maruaile , if he beare it no great good will. But considering next vnder God , the prime and principall mouer of that Synod , his late Excellent Maiestie of eternall memory : yea how He promoued it , what Princely and prouident care , what liberall cost He was at , to adorne the Synod with some of the choicest , and solidest Diuines , that He had in His Kingdome : what a zealous desire Hee had by that meanes to quench those fiery flames of dissention , blowne by the factious spirits of In●endiaries , which threatned the ruine of those neighbour reformed Churches , the tayles of which smoking firebrands are not altogether quenched , but begin to reuiue , hauing for want of vent till now lyen smoathering euen in our Church of England , the smoake whereof hath blinded a great many , and now the flames threaten to burne moe : what a religious care He tooke to establish true religion , and to abolish that Arminian roote of bitternesse , springing vp , and spreading abroad , wherewith many were defiled : which one act of His Maiestie , shall no lesse eternize His name , then the most famous and vnparalleld actions Hee atchieued in all His Princely gouernment : this ( I say ) strikes me with an exceeding wonderment , that the Appealer would euer suffer himselfe so farre to be transported with the spirit of contradiction , as to fall foule vpon such a learned Synod , a Synod of Protestants , a Synod of many reformed Churches , and ( which , if nought else , might haue most moued him ) a Synod , assembled , managed , concluded , by the most auspicious Peace-making spirit , zeale , wel-wishes , and prayers , of His late Maiestie : yea , and ( to fill vp the measure of his all-daring hardinesse ) to presume to thrust this booke in the name of An Appeale , vnder the protection of our most Excellent patrizing Caesar ; here I am at a stand . What ? so to disrepute the Synod of Dort ? O spare it ! either speake not at all of it , or reuerently , and honorably , at least for the thrice noble , religious , zealous louer of the truth , King IAMES , He that so honoured that Synod , & imbraced those orthodox conclusions of it , as that He aduanced those to Ecclesiasticall honours , whom Hee had selected and sent , to represent the Church of England . Which also , by the way , addes to my wonderment , that the Appealer should , and that vnder the name of the Church of England , dare to oppose the Councell of Dort , if he had considered , that his late Excellent Maiestie did vnderstand no other , but that all the conclusions of that Councell , did consent with the Doctrines of the Church of England ; as also the representiue Church of England , as they were of the number of the primest and actiuest Agents in that Synod : so with the rest , they were the first still in order , who by their subscriptions sealed vp their vnanimous assent to all the Conclusions . Or can the Appealer taxe the incomparable judgement of that famous King of ignorance , either in the choise of that representatiue Church of England , or in the state of the Doctrines of it ? Farre be it . His Maiestie knew as well the true state of the Doctrine of the Church of England , as the most and greatest Scholars in England ; that I may not disparadge his Excellency so much as to say , He knew it better , then the Appealer himselfe . And if I might pin my faith vpon any mans sleeue , or referre the judgment of the Doctrine of the Church of England , to my one man : I would haue chosen His Maiestie as the ●●pire , & oracle of it , before any man liuing . And yet He , that professed , protested , writ , wrought , studied , liued , and dyed in the maintenance of that one truth , wherein , by His auspicious vnanimity , the Church of England , and the Councell of Dort , haue confented , according to the rule of faith , Gods word : shall He , He ( I say ) His sacred ashes be raysed vp againe , and by an Appeale be vrged to recaut His former profession , to reuerse His iudgment , & to cancell , or to b●r●● His bookes , which no antiquity , no iniury of time , no elementary flames , shall euer be able to abolish ? I might better appeale to those , who were so happy , as dayly to heare the wisdome of that our Salomon , euen at His ordinary repast . They can testifie , what zealous protestations He made for the truth , and with what vehement derestation He had of the contrary . As for instance : how did He abominate those that writ de apostasia Sanctorum ? Which very title of Bertius His Maiestie often in His pious zeale professed His indignation against , as a blasphemous doctrine . And as in His vsuall and ordinary discourse at table , and at other times , He shewed His Princely diuine spirit , in refuting and refelling all the vanities of Popery , and Pelagian Arminianismo : so at His death He protested His owne constancy , and finall perseuerance in that truth , which He had formerly professed . All this ( I say ) duely waighed , I am still in a muse , what should imbolden , infatuate rather the Appealer , to insert any such passage , as the depressing and deprizing the Synod of Dort , in his Appeale . Yet doing so , he is not more guilty of ingratitude , towards our late Caesar , as also of ignorance , that I may not say starke folly , in addressing this his Appeale to our present Caesar. Doth not the Appealer remember , that Hee is the Son , the onely Son , of such a Father ? Yea a Son of that naturall and pious affection to His Father , as ( all can witnesse with me ) Hee might well be a Princely myrrour of filiall piety to many Sonnes , whose naturall affection commonly descends , rather then ascends . Nor only the Sonne , the onely Sonne , the most naturally , and graciously pious Sonne , but the very viue and expresse image of such a Father ; inheriting not onely His Fathers Kingdomes & Crownes , but ( which is the Crowne of all , and more precious then all His Kingdomes ) His vertues , and graces , His wisdome , His iudgment , and , aboue all , His religion , yea His loue , care , and zeale , in maintaining the same . This religion Hee first suckt in with His Nurses milke , therein also bred & brought vp vnder a religious , & sound-hearted Tutor , who ( besides other learned and godly gouernours ) ceassed not , from His very infancy , to instill into Him the deaw of all heauenly knowledge , and that especially , by acquainting Him with the Scriptures , which according to His daily taske Hee missed not to reade , by three or foure chapters a day , being able also , euen when He was very young , not aboue seuen yeares old , to giue a present account without booke , of the principall things Hee had read . I speake not by guesse ; I was so happy , as to bee often an eye and eare-witnesse of it . But aboue all those instructions Hee receiued from time to time from His Royall Father , lighting vpon a subiect of such peerelesse indowments both of Nature and Grace , haue made Him a compleate Prince in all excellent knowledge , and worthy to be the onely Sonne and Heire of such a Father . So that when He was now growne to riper yeares , He was able euen at table to discourse , and discusse points of controuersie betweene vs and the Papists , to the great ioy of all His seruants about Him. And yet after all this ( see the lucke of it ) must the Appealer haue the hap to foist in his fardell of fancies , yea falsities , and that by way of Appeale to His Excellent Maiestie . And vpon what ground ? I hope , if not presuming that His Maiestie now , vpon His first happy entry into His Kingdomes , is so taken vp with many waighty affaires , that Hee will not haue the leasure to peruse his Appeale , which is the Appealers happinesse ; yea and Maiesties too , sauing that His judgment is so settled vpon the truth , after so long and strong a seasoning , that vneath it were for Master Mountagu to caule the li●uor of his musty caske to relish well in such an vncorrupt Palate . And for this Chapter , touching the Synod of Dort , one part of his Appeale : wherefore doth hee in this , and other passages about this Synod , appeale ? Forsooth he appeales to His present Maiestie King CHARLES , to indge and determine , whither the Councell of Dort bee now to bee holden in that esteeme , as it was by His late noble Father King IAMES ; whither those conclusions of it , bee not now to be reiected , which His royall Father so much auowed and approued ; whither the Decrees thereof bee not now to be holden as opposite Doctrines to those of the Church of England , which the most judicious King IAMES found to be so correspondent , and consonant , one to the other ; or , whither the Doctrine of the Church of England be not now quite changed , from that it was , in the time of King IAMES his peaceable gouernment ; whither the learned representatine Church of England ( selected by the most judicious , and learned King for that purpose ) which in that Councell swarued not from the Tenents and grounds of their Mother Church , be rather to be admitted as interpreters of our Church Doctrines , then singular Maister Mountagu ; whither the Decrees of that Synod , being grounded vpon expresse texts of Scripture , and concluded by so many learned and graue Diuines , be to be accounted priuate opinions , rather then Maister Mountagues owne fancies , conceiued of some misunderstood Doctrines of the Church of England , and so , which of these should be admitted of vs rather for no rule . In a word , hee appeales ( I wisse ) whither the judgment of King IAMES , approuing the Doctrine of the Synod of Dort , as agreeable to the Doctrine of the Church of England , and both , to the holy Scriptures : or his owne iudgment , in his disallowing and reiecting the Synod , as not agreeable to his owne fancies ( for his words are , I haue no part , nor portion in them ; either in them , that maintaine the Decrees ; or , in the Decrees themselues ) whither ( I say ) King IAMES His iudgment , or his owne , be rather to be intertained and approued of His sacred Maiestie His Son , whom God for euer preserue in all integrity of judgment , and loue of the Truth . Asotus . Gentlemen , I thanke you both , for your learned discourse , though much of it aboue my capacity . It is now dinner time . If it please you to take the paines to meete here againe after dinner , about two of the clock , I shall bee glad to bee informed further of some points in the Second part of the Appeale . Babylonius . You haue made a good motion , friend Asotus . I shall be ready at the time appointed ( if it please Maister Orthodoxus ) to receiue further satisfaction with you . Orthodoxus . And seeing you haue giuen so good proofe of your patience thus farre , I am not vnwilling to yeeld to your motion and desire , so farre as God shall in able me . So fare ye well . Asotus . Babylonius . And you , good Maister Orthodoxus . Gentle Reader , I pray thee correct these faults with thy pen. Page 7 , Line 13 , reade Philistian . p. 13 , l. 19 , r. as his owne . 〈◊〉 . 26 , his forced . l. 36 , r. reuerence . p. 21 , l. 36 , 1. the Rocke . p. 31 , l. 36 , r. recured . p. 38 , l. 7 , r. presumption . l. 12. r. audiun● . p. 40 , in marg●nt , r●guauiter . p. 41 , l. 2 , 1. or no. p. 45 , l. 20 , r. Iuterimsists . p. 48 , l. 2 , for Dued , r. Quum . l. 36 , r. done with the. p. 62 , l. 30. r. great . p 69 , l. 19 , r. motiue . FINIS . Notes, typically marginal, from the original text Notes for div A17306-e1720 Tertul de Praescript aduersus hareticos . lib●●●●● mi●●●● . 〈…〉 Quaest. super 〈◊〉 . 1. qu. 117. 〈◊〉 4. and in Psal. 55. Tertul ibid. 2. Iohn 10. Gal. 〈◊〉 . * As Master Mountag●● hath fairly promised , laying , though he may erre , yet he will be no Hereticke , especially against the Church of England Appeale c 1. p. 4. & p. 9. Acts 〈◊〉 . Acts 13. Euseb. lib. 4 cap. 14. Notes for div A17306-e3700 Aliud est , quod competit Rectori , aliud , quod prosertur emptori . For example . Rusinus Ecc. hist. lib. 1. cap 11. & Socratas lib. 1. cap 25. homo●ousios for , homousi●s . Of losse of Faith , and Iustification . Of totall and finall ●●lling from grace . * Pap. 34. Subscription to the Church of Englands Doctrine , not to Mr. Mountagues priuate inte●pretation . The Church of England● doctrine , ●o other then that of the Scriptures . Heb. 6. 6 The Churches rule of faith is the Scriptures . A sure rule to interpret Scriptures . Aug. de corrept . & gr● . cap. Aug de correp● . &c. cap. 13. a Aug. de fide et operibus . cap. 16 Tom. 4. b 〈◊〉 de correp●●●t grat●a cap. 12. Et 〈◊〉 9. Note . Baptisme is called Regeneration Sacramentally . He quotes the booke , De bono p●rseuerentia , for the booke , 〈◊〉 corrept . & gratia . Saint Augustine guelded by the Appealler . * Aug. de ben . perseuer . cap. 〈◊〉 . Aug. de corrept et grat . cap. 7 * He saith not , whose faith doth fall totally away ; expressing the same thus : ibid. 〈◊〉 si quando exorbitant electi . correpts emendantur , & in●iam , quam reliquerant , redemus . * Aug. de cor●p● de gra● . cap. 1● Act : 27 & 28. Doctor Ouerall fred from the App●alers wrestings . Reasons of the , Saints perscu●rance . 1 Reason . Ang. de ●omo perse●●● . cap. 2. 〈◊〉 Reason . Rom 11. 29. 〈◊〉 Reason . 4 Reason , * Exemplified also in Christ● prayer for Peter mantioned a little before , & applyed to St. Aug to all the faithfull . 6 Reason . 7 Reason . 5 Reason . 8 Reason . Et si quando exorbitant electi corr●p●●●●●dantur & i●●iam qua 〈◊〉 r●liqu●rant , redeunt . Aug. de corrept . & gr● 〈◊〉 . 7. 9 Reason . Aug. de predest . lib. 1. cap. 17. Aug. de predest . san●lo●ū . li. 1. & de fide ad P. D●a con● cap. 3. Aug. de corrept . & gra . cap. 13 Quis in 〈◊〉 〈◊〉 potu●● ordina●● , nisi perse●●●antia do●● ? 〈◊〉 Aug. de ●●rept . & gra● . cap. 6. The Appel●● contradicts himselfe . Dauids and Peter , fall , not totall . 2 Sam. 4. 1 Sam 4. Acts 20. 9. Psal. 37. 24. Comparison . ●loss . Lyral● Psal. 36. alia● 37. Naphal . Si● veniall : mortall . 〈◊〉 3. Difference betweene Dauids and Ahabs sin . 〈◊〉 1 Cor. 16. hom . 44. Comparison . Aug de Doctr. Christ. lib. 3. cap. 21. Comparison . Aug. contra medatium ad Consentium . cap. 6. Luke . 22. 32. Aug. de correps . & gra . cap. 7. Peter a type , not the Head of the Church . August . de corr●p● . et gratia . cap. 12. Ibid. Gods coue●ā with his , neuer faileth ; so that they neuer fall totally . Comparison . * Psal. 89. 〈◊〉 . Ioh. 〈◊〉 . 1. The meanes euer attēd God Decree of our saluation , as being inseperable God Decreed the meanes , as well as the end . Psal. 19. 1 Ioh. 2. 1. The right vse of the Saints falls . Aug in Psal. 50. alias 51. Of Praedestination , out of cap. 5. & 6. a Qui s●m●l V●●ccundiae limites trās●eri● , grauiter &c. b Ci● . Orat. pro S Ros●●● Amerino . Quod si luce quoque canes latrent , cum Deos salutatū aliqui 〈◊〉 , opinor ij● crura suff●ingantur , quod acres sint etiam tum , 〈◊〉 suspicio nulla s●t . 〈◊〉 est accusatorū ratio . c Appeale . part . 1. chap. 4. pag. 31. d 〈◊〉 ven●●m 〈◊〉 , vexat 〈◊〉 columb●● . Summe of the Conference . pag. 29. line 1. * line 7. 2. Pet. 3. Insti● . lib. 3. cap. 23. 12. Carnall cauellers at Gods mysteries no ●ewes . Aug. de bono perseuerant . lib. 2. cap. 16. An● Ibid. cap. 2 1. Aug. ibid. Comparison . Plutarch in the life of Aristides . A. Gall 〈◊〉 . Attio . lib. 27 , cap. 15. Rom. 9. Calu. Insits . lib. 3. cap. 22. sect . 7. Calu. Instit. lib 3. cap. 23. sict . 22. Aug. Epist. 106. De praedest . & gr●● De b●n● per●●●●● . cap. 12. 〈◊〉 in Ioh. cap. 15. ver . 19. * As the Bishop of ●ondon , and th● Bishop of 〈◊〉 , Deane of Paul● . As pag. 64. & 74. Blasphemous heresye , and sacriledge . Pelagian free-will maintained by the Ap●●●●● . 〈◊〉 ●●lacte ●●tricis ●r●orem suxi●se ●ideamur . Tuscul. Qu●st . Aug. de predest . lib. 1. cap. 18. Eph. 1. 3. Rom. 11. 35. Aug. Ibid. cap. 19 Ioh. 15. 16. Act. Ioh. 10. 26. Aug. Ibid. cap. Aug Deside ad Pet. Diaconum cap. 20. Rom 8. 29. Ioh. 1. 48. Aug. in Psal. 31. 〈◊〉 . 2. & de verbis 〈◊〉 , ser. 40. Greg. moral . lib. 2. cap. 4. 2. Tim. 2. 〈◊〉 . Rom 9. 12. Ezech. 16. Pag. 64 part . 1. Rom 9. Rom. 11. 5. 6. Aug 〈◊〉 〈◊〉 perseuerant ●ib . 2. cap. 17. Ibid. cap. 19. ibid cap. 17. Ier 17. 5. Aug. de praed●●● . Sa●ll . lib. 1. cap. 11. Aug. 1. Cor. 2. Mal. 4. Esa. 63 1. 2. I●● . 53. Luke 10. Aug. de verbis Dom serm . 37. ●●m . 10. ●ug . de verbis 〈◊〉 . ser. 2. ●●m . 10. Ioh. 6. 44. Aug. de prede●● . san●●orū . lib. 1. cap. 8. Ibid. Ezech. 11. Rom. 9 Aug ibid. Freewill . August . de corrept : ●t gratia . Aug de bono perseuerant . lib. 2. cap. 16. Aqu. Si● . 22. q 6. 1. 〈◊〉 . Ea qua sunt fides , excedunt rationem , humanam . & , Homo , assentiendo his , quae sunt fidei , eleuatur supra naturam suam . * ●b . q. 114. 2. c. 〈…〉 , cōtra P●lagianos . 〈◊〉 . 1. tract . 2. 〈◊〉 . 13. Cencil . Trid. Sess. 6. can 4. Si quis d●x●rit , &c. See Hist. Concil . 〈◊〉 . * This 1. grace , is called by the Councel , their preuenting grace . S●●● , 6. cap. 5. Ibid. ●ess . 6. cap. 〈◊〉 . 〈◊〉 na● . & gra . li. 2. c. 7. * Quelibet mortall peccate , a●●●i●ti gratiam , viz iustificationis , sed non fidem . Bern. degra . & lib. arbit . Nef●● est , &c. Bulla confirmationis Concil . Trid. Pi● . 4. Aug. de predest . sanctorū . lib. 1. cap. 8. * removing the euill qualities , not the substance . Ezech. ●6 . 25 〈◊〉 . Act. 12. Chryst. in Mat. 21. hom . 37. Act 15. 9 Act ●6 . 18. Rom. 10. Eph. 〈◊〉 . 17. ●nima est 〈◊〉 in toto , & tota in quali●●● pante . ●●to . de Nat. & gr● . lib. 2 cap. 7. Designatur , subiect●m 〈◊〉 〈◊〉 intellect●ua parentiam . . . Enchirid. C●ucil . Colon. prouine . de Sacra●ent● paenit pa. 87. ●ri●●ted at Paris , 1554. Card. Contar de Iustificat Mo●●●●●dei incipit a voluntate , &c. Sleidan . Com●●tar . lib. 14. * Bern de Ordine v●t● . Primum sinc●ra radix sancae fides &c. 〈◊〉 ▪ in 〈◊〉 〈◊〉 . 45 ▪ & de 〈◊〉 . 〈◊〉 vire . cap. 37. Aug. in Ioh. 〈◊〉 . 29. Sement . Aug. 128. * 〈◊〉 ▪ ex 〈◊〉 〈◊〉 . ●15 〈◊〉 〈◊〉 . 139. 〈◊〉 . 〈◊〉 . 6. cap 8. Aug. de verbis 〈◊〉 . ser. 33. ●●chirid . cap. 8. Chrysost. d● 〈◊〉 Abraham . Ambros. in Psal 118. ser. 22. Aug. in Psal. 32. De consecratione . dist . 4 gloss . sol●ts etiam . Bern. slores de side . De iustitia . lib. 1. ●●id . King Iames , in his Paraphrase on the Reuelation cha . 20. 〈◊〉 . 〈◊〉 〈◊〉 . 6 cap. 15. * See homily of saluation , and of true , iustifying , and sauing saith . 
A17300	----	For God, and the King. The summe of two sermons preached on the fifth of November last in St. Matthewes Friday-streete. 1636. / By Henry Burton, minister of Gods word there and then. Burton, Henry, 1578-1648. 1636 Approx. 321 KB of XML-encoded text transcribed from 88 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A17300 STC 4142 ESTC S106958 44920315 ocm 44920315 7339 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17300) Transcribed from: (Early English Books Online ; image set 7339) Images scanned from microfilm: (Early English books, 1475-1640 ; 708:1 or 2096:1) For God, and the King. The summe of two sermons preached on the fifth of November last in St. Matthewes Friday-streete. 1636. / By Henry Burton, minister of Gods word there and then. Burton, Henry, 1578-1648. [8], 166 p. J.F. Stam], [Amsterdam : Printed, Anno Dom. 1636. Place of publication from STC (2nd ed.). Signatures: a⁴, A-E⁴ (last leaf blank). Identified as STC 4141 at reel 708:1. Reproductions of originals in: Cambridge University Library (reel 708) and Folger Shakespeare Library (reel 2096:1). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English -- 17th century. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Jonathan Blaney Sampled and proofread 2004-07 Jonathan Blaney Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion FOR GOD , and the KING . THE SVMME OF TWO SERMONS Preached on the fifth of November last in St. MATTHEWES FRIDAY-STREETE . 1636. By HENRY BVRTON , Minister of GODS Word there and then . 1. PET. 2. 17. Feare GOD. Honour the KING . 2. TIM . 4. 1 , 2 , 3. I charge thee before God , and the Lord Iesus Christ , who shall judge the quicke and the dead at his appearing , and his Kingdome : Preach the Word , be instant , in season , out of season , reproove , rebuke , exhort with all long suffering and doctrine . For the time will come , when they will not endure sound doctrine , &c. Bernard . in Dedic . Ecclae . Ser. 3. Non miremini , fratres , si durius loqui videor : Quia veritas neminem palpat . Printed , Anno Dom. 1636. TO THE KINGS MOST EXCELLENT MAIESTIE , CHARLES , BY THE GRACE OF GOD , King of Great Britaine , France and Ireland , Defender of the Faith , &c. SIR , What the title in the front professeth , FOR GOD , AND THE KING , the substance thereof was by me preached in two Sermons on the last fifth of November , 1636. to teach my people obedience to both . And for this , I was by the divine providence directed to this Text ( Prov. 24. 21. 22. ) My Sonne , feare thou the Lord and the King , and meddle not with them that are given to change . For their calamity shall arise suddenly ; and who knoweth the ruine of them both ? The Doctrines of which text , as I thought the more necessary to be preached and pressed in these times of Apostacy , and defection from the due obedience both of God and the King : So I deemed that day ( the memoriall whereof should cause all loyall subjects for ever to detest all Innovations tending to reduce us to that Religion of Rome , which plotted that matchlesse treason ) the most seasonable for this text , as wherein our Solemne acknowledgement of our sacred thankes to God for our great deliverance ( the fruits whereof we injoy at this day under your Royall and happy government ) being a strong ingagement and inducement to every good duty both to God and the King , might worke the more kindly effect in the hearers ; a word in season , being ( as the Wiseman saith ) like Apples of gold in pictures of silver . Now although the generall good acceptation of the word then preached , whereby the peoples hearts were much affected , being instructed and exhorted to sticke closse to God and the King in all manner of duties to each , that none of those , of whom my text admonisheth , might worke a disvnion , might have beene a sufficient motive of publishing those Sermons in print , for the generall good of all your Majesties loving Subjects throughout this your Kingdome ; yet Lo a necessity it now layd upon mee . For on December 3. after my house had beene searched by a Pursuivant , Constables , and Wardens of the Company of Stationers for a booke which I had not , then and there , the Pursuivant served me with Letters Missive from the High Commission to appeare on Twesday then next ensuing , before Doctor Ducke at Chesewicke , there to answer to Articles against me . The Articles were all of them against my preaching , and in speciall , and by name , against my Sermons on November 5. on Prov. 34. 21. 22. Therein was objected to me , that I preached against sundry Innovations ( which indeed was one speciall point in my text ) as alterations in the booke for the fift of November ; alterations in the new Fast-booke , contrary to your Majestes Proclamation , which Orders the old Fast booke set forth by your Majesties authority to be reprinted and published ; alterations in the Booke of Common Prayer , set forth by Act of Parliament ; a turning out of the Collect for the Queene and Royall Progeny , these words , Father of thine Elect , and of their seed , as if they would blot out your Majesty , Qeene , and Royall Progeny out of the number of Gods Elect : and in the Epistle on Sunday before Faster , for , IN the name of Iesus , is now put , AT the name of Iesus , &c. alterations in setting up of Altars , Images , Crucifixes , in bowing to the Altar : in putting downe afternoone Sermons on the Lords dayes in sundry Diocesse : in allowing no other Catechising , but by bare Question and Answer out of the Booke , without expounding of the maine Principles of Religion to the ignorant youth and people in reading of a second Service at the Altar , in the upper end of the Chancell , where in many great Churches the people cannot possibly heare , & not even in lesser Churches , or indifferent , without a stentorious voyce of the Minister : together with sundry other things of the like nature : some truely alledged , which I am readie to maintaine against the Innovators , and some falsely and maliciously perverted , whereof I am readie to give your Majestie a true account . And in the end of all the Articles , I was charged to bring in a true copie of my Sermon . The conclusion was , a booke tendred to me to sweare to answer to those Articles . Here at I startled , admiring that these things should be charged upon me as crimes , which both were truthes , and pertinent to my text , and necessarie to admonish my people of , as leading them from the feare of God , and of the King. I also ( upon the suddaine ) apprehended , that I could expect small iustice of those , that were not only the countenancers , but practisers , yea and ( which is the highest degree of all iniquity ) open maintainers of such innovations , and that in that very Court where they ought rather to bee severely Censured and Suppressed : but that on the contrarie I should be there censured as a Delinquent , for executing my Ministerie , in speaking the trueth , and reprooving of Sinne. And againe considering with my selfe that this cause was of a higher nature , then to be so much as hazzarded upon the iudgement of these , who were professed parties ; I presently reflected my thoughts upon your Sacred Majestie , as not only worthie to take the cognizance of so waightie a cause , and the best able both in respect of your Princelie wisdome , and unpartiall iudgement to waigh it in a just ballance : but also as the prime and principall person , next unto God , whose honour and welfarre it most neerelie concerneth ; and who next after God , are ingaged in my text to inquire into . So as my replie to Dr. Duke was , Sir , I humblie appeale to the Kings Majestie my Soveraigne and Patron , as my judge in this cause , and before whom I shall be both a Defendant , and Complainant . For I hold it not fit , that they who are my adversaries , should be my Iudges . These were the verie words of my Appeale to Your Majestie as I remember . Now thou my Gracious Soveraigne , that which my profest adversaries in so just a cause did unjustlie and against the Law require of me , namelie to bring them a copie of my Sermon , that so they might at their pleasure take advantages by perverting of my words . I doe here most freelie and faithfullie in all humblenesse present to Your Majestie , yea and that with manie additions and inlargements ( like to Ieremies rowle ) that in the chiefe place Your Majestie may take a full account of the whole matter whereof nothing is concealed ; and so also , as all Your loving and loyall Subjects may make good use of it . Herein ( besides manie other things , the reading whereof will not ( I hope ) be losse of time to Your Majestie ) I haue observed sundrie perillous innovations set on foot in this Your Kingdome , worthie Your Majesties saddest consideration . And to whom ( next unto God ) should I addresse my complaint herein , but to Your Majestie whose honour I cannot but be most tenderlie sensible of , so deeplie suffering in those Innovations herein mentioned ? For how frequentlie and Solemlie hath your Majestie made most Sacred Protestations to all Your loving Subjects , that you would never suffer the least innovation to creep into Your Kingdome ? And here , both for the comfort to us Your faithfull people , and for the conviction and condemnation of our Innovators , and for the refreshing of the memorie of Your Majesties Golden Sayings , never to be forgotten , as most honourable to Your Majestie let me set downe a few of them . Your Majestie in Your Declaration to all Your loving Subjects , of the causes that mooved You to dissolve the last Parliament , published by Your Majesties Speciall command , 1628. pag. 21. hath these words : We * call God to record , before whom wee stand , that it is , and alwaies hath been our hearts desire to be found worthie of that title , which we account the most glorious in al our Crowne , DEFENDER OF THE FAITH , neither shall wee ever give way to the authorising of anie thing , whereby ante innovation may steale or creep into the Church , but preserve that unitie of Doctrine and Discipline established in the time of Queene Elizabeth , whereby the Church of England hath stood and florished ever since . And in your Declaration prefixed to the Articles of Religion , speaking of Ordinances and Constitutions in Convocation by Your Majesties leave , and under Your Seale , is added this Proviso , Providing that none be made contrarie to the Lawes and Customes of the Land. More might be added . All which well considered , how audacious , yea how impious are our Innovatours , how fearelesse of Your Majestie , how regardlesse of Your Royall Honor , that in their Innovations made such havocke , commit such outrages , and that upon the open theater ? New Rites and Ceremonies doe now , not steale and creep into the Church , but nudo capite are violently and furiously obtruded upon Ministers and people , and that with suspension , excommunication , ejection out of house and home , threatnings and thundrings to the refusers , who dare not yeeld conformity unto them , as being against both Law and Conscience , and these your solemne declarations So as it seemeth these Innovators will put it to the triall , whether their practises will more prevayle against your Majesties Solemne and Sacred Protestations to the contrarie , which stand upon Record , in aeternam rei memoriam . that so they may as much as in them lyeth , blast the beautie and glorie of Your Royall Name delivered in Annales to posteritie , as if it should be said , This King had no regard to sacred Vowes , and solemne Protestations ( which God forbid it should ever enter into the thought of any of Your loving Subjects to suspect ) or whether your Majestie will looke moore narrowly into their desperate practises , & ( not suffering your self to be abused through credulitie of their blandishing flatteries , and bainfull suggestions , and Your people most intollerably oppressed under their lawlesse power ) will bee pleased upon others true reports ( true reports , I say ; for who dare report falsely of them , whom so few dare speake the truth against them , they be so potent and vindicative ) to make a full Scrutiny , and inquiry into their exorbitant and extravagant courses , and thereupon to acquit Your honour in executing of Iustice upon the Delinquents . I doe not charge any one particular person . That honor is reserved to Your Majestie . For as Salomon saith , it is the honor of Kings to search out a matter . And for me Your Majesties old and faithfull Servant , while as Christ Minister , & a watchman of Israel , yea a Sentinell perdu , I discover both present , and thereupon ( in my apprehension ) consequent dangers to my Soveraigne and his State , and while , as the poore sheep , I appeale and complaine to my Shepherd : oh never let my Shepherd either leave me in , or deliver me into the power of the wolfe ! And while all along I plead for God and the King , for Feare and Obedience , and against Innovators , the enemies of both ; oh let my God and my King protect their poore Servant against his adversaries ; the Innovators in my text ! Who if they quarrell these my charges , I beseech Your Majestie lay Your charge upon them to make a full and cleare answer unto them . What shall , or can I say more ? Your Majesties wisedome can pierce deeper into this cause , then my shallownesse is able to give intimation , wherein you will easily discerne how deeply You are ingaged to close with God and Your good Subjects against all those Innovators , the disturbers of the peace , and distractors of the unitie of Your Kingdome , so as thereby You shall become the most glorious Prince in Christendome , formidable to Your enemies , and amiable to all Your good Subjects , whose hearts and affections being indecred hereby , will become a richer Mine to Your Majestie , then all the Westerne Indies to the King of Spaine . And if my stile seeme sharper then usuall , be pleased to impute it to my Zeale and Fidelitie for God and for Your Majestie , when I am to encounter with those that he adversaries to both . And if any word have dropped from my pen , which malice may pervert and wrest to my prejudice , I beseech Your Majestie to be my Iudge Your selfe , and to consider , as on the one side a weake man , so on the other a Minister of Christ , whose message hee durst not but faithfully discharge to his uttermost power , and at his uttermost perill . Nor must I looke to fare better then the Prophets of old , who complained of those , who made a man an offender for a word , and laid a snare for him that reprooued in the gate ; Yea then Christ himselfe , whom the Pharisees thought to intangle in his words : Yet my comfort is , that a Prince so gracious , so righteous , so religious shall be my Iudge . And if my simplicitie shall be by my captious Adversaries found worthy of censure for a word misplaced , or so : I shall the more willinglie undergoe their censure , so as they may haue their condigne punishment according to the Law , for their most perrillous Innovations . In fine , my last comfort is , and will be , that in case they shall for the present beare me downe , together with so Noble a cause as this is ( which yet I know will in time , beate all us Adversaries downe , sith it is Christs owne Cause ) I haue been a true witnesse of Christ , and a faithfull subject of Your Majestie , in thus freeing mine owne soule by discharging of my duety : What ever become of my body , which is every day threatned by Pursuivants to bee haled to Prison , if Your Majesties Iustice , and good Lawes doe not all the better safeguard mee . But prison or not prison , I heartily thanke my Lord Iesus Christ , who hath accounted mee faithfull , and called me forth to stand for his cause , and to witnesse it before all the World , by publishing my said Sermons in Print , that thereby also I might cleere both the cause , and my credit , which they haue publikely , before hearing , branded with sedition . All which I humbly commit to Your Majesties Royall Patronage , as Who next under God , are most interessed in the Cause . Now the Lord Iesus Christ , the King of Kings , and Lord of Lords , so unite and combine your heart unto Himselfe , that You being guided by His Spirit of Wisedome and Vnderstanding , of Councell and strength , and of the feare of the Lord , You may doe Valiantly , and prosper , in stopping the course of all Innovators and Backe-sliders into Popery , that so with and under Christs Kingdome , Yours may be established in Righteousnesse to You and your Royall Posteritie , untill time shall be no more , Which is the daily Prayer of , Your Majesties dutifull Servant and Subject HENRY BVRTON . FOR GOD , AND THE KING . PROVERBES 24. 21. 22. My sonne , feare thou the Lord , and the King , and meddle not with them that are given to change . For their calamity shall rise suddenly ; and who knoweth the ruine of them both ? THis time is a time of sorrow and humiliation : but this day a day of joy and festivity , to bee celebrated in this our anniversary thankfull remembrance of a great and memorable deliverance , as on this day , 31. yeeres agoe . So as this day falling in so sad a season , is like a starie peeping and shining forth through the cloudes of a dolesome duskie night , and by and by ready to be overclouded againe . Such is our joy , such is our sorrow , this long , that short , this , a summer and a winter plague , that a widowes joy , a blaze , and away . Yet sith God is pleased in the midst of judgement to remember Mercy , there is no reason that this calamitous time should so farre dampe us , as to deprive both us of our comfort , and God of his glory this day . Therefore wee may say with David , Why art thou cast downe , o my soule ? I shall yet praise him , who is the health of my countenance , and my God. Or as Psal. 101. I will sing of Mercy and Iudgement . And surely that joy is soundest , which is seasoned with some sorrow . As saith the Psalmist , Serve the Lord with feare , and rejoyce with trembling . It 's good to be merry and wise , as saith the Proverbe . Sadnesse is as salt that seasoneth our mirth , and preserues it from corruption . Well , blessed be God , who in the midst of many sad dayes , hath sent us this joyfull day to sing praise unto him for that mercy , which hath made it a day of joy unto all good Christians , and all good Subjects in this land . Sutable therefore to the occasion of this day , and season , I have made choice of this Text : It comprehends one of those wise Sentences , Counsells or Proverbs , which King Solomon , a Preacher also , inspired with the spirit of Wisedome from God , hath left recorded for instruction of the Church of God in all ages . If wee seeke to find the coherence , or dependance of these words , wee may quickly loose our selues , and our labour . For this Booke , of the Proverbs is fitly compared to a bagg full of sweete and fragrant spices , which shuff led and shaken together , or taken single , doe yeeld forth a most pleasant and comfortable odour . Or to the Starres in the firmament , each in itselfe glorious , and independent of another , yet all receive their light from the Sunne . Like as Eccles. 12. 11. The words of the wise are as goads , and as nayles fastened by the Masters of assemblies , which are given from one Shepheard . This one Shepheard is Christ , the Sunne of Righteousnesse , who inlightens all the Prophets . Or heere are studds of silver in borders of gold : Cant. 1. 11. Or apples of gold in pictures of silver . Prov. 25. 11. And these things belong to the wise . v. 23. The words recited containe three things in generall . 1. an Exhortation . 2. an Admonition . 3. a reason of the admonition . The Exhortation in these words , My son , feare thou the Lord and the King. The admonition in these words , And meddle not with them that are giuen to change : the reason of the admonition in these words , For their calamity shall arise suddenly , and who knoweth the ruine of them both ? In the Exhortation , these particulars are considerable . 1. The Person Exhorting , and that is King Solomon instructing the people as from Gods owne mouth . 2. The persons exhorted , to wit , all Gods people , represented heere in the singular number , under the name of one sonne : and this by a neere bond of relation , by a strong cord of affection , distinguishing him from others , and appropriating him as Gods owne peculiar , My Sonne . The duty exhorted unto , is feare : the object of this feare is twofold . 1. The Lord. 2. The King. In all which we are to observe three things , 1. The order of this feare , first the Lord , and secondly the King. 2. the connexion of these two , as things inseparable in this duty of Feare , Feare the LORD , and the KING . 3. The speciall property of this duty , as peculiar to the child of God , above all other , Mysonne , feare THOV the Lord and the King , as if Solomon should have said , My sonne , how ever the sons of Belial , the men of the world cast off all feare , both of God and man , yet feare THOV the Lord and the King. This is the resolution of the Exhortation . 2. In the Admonition , wee are to note three things . 1. The admonition it selfe , meddle not . 2. Who they be of whom Gods children are admonished , namely such as are said here to be giuen to change . 3. The antithesis or opposition , betweene these changlings , and them that truely feare God and the King. 3. In the reason of the admonition annexed , which is taken from the dangerous condition , that these , who are given to change , are obnoxious unto : wee observe , 1. The matter of their danger , in these words , Calamity and ruine : then the manner of their calamity and ruine , set downe , 1. In it's suddennesse , and 2. in its certainty . It shall rise suddenly : and lastly the unexpected meanes of their ruine , contrary to all outward appearance , And who knoweth the ruine of them both : That is , though there be no outward appearance of ruine to these men , but that all things prosper with them , and seeme to be on their side , yet their ruine shall be from both these , as wee shall further open by and by . Now having distributed the words into their severall parts , and that without curiosity , taking them as they lie naturally in the text : come wee briefely to give you the sence of the words . First , My sonne , a compellation frequent and familiar in this book of the Proverbs , as ye may see throughout . It is a voice beseeming a father to his child , or an ancient to a young man , or a Pastor and Preacher to his hearer , or God Himselfe to his people ; by his Minister ; as in this place . So Prov. 23. 26. My sonne giue mee thine heart , &c. which cannot be understood , but as spoken by Solomon both from and for God , as who may justly challenge our heart , and none but hee . So heere . Secondly , for feare here : what kind of feare is here meant ? There are in Scripture sundry kinds of feare : as 1. a naturall feare , which was in Christ himselfe , as man , and is in every man : 2. a filiall feare , as in genuine children to their Parents : 3. a Servill feare , as in all wicked men , and in the divels themselves , who tremble at God : 4. a civill feare , as of Subjects to their Prince . 5. a religious feare , as in true Christians towards God. Now this feare in this place is to be distinguished , though not in name , yet in nature and kinde , according to the difference of the severall objects of it . So as when it is ascribed to God , as the object of it , it is a religious feare : but as it is applyed to man , as its object , as here , it is a civill feare . The feare of the Lord then , Iehovah , that is , God the Father , and Christ , as the ordinary Glosse , is a religious feare : the feare of the King is a civill feare . And though these two feares differ in their kind , yet in resemblance and similitude they are not unlike . As , the feare of the Lord is a filiall feare : so is the feare of the King : the feare of God comprehends in it all duties required of his children : the feare of the King all duties required in Subjects towards their Prince : there is a feare of universall obedience due to God : and there is a feare of universall obedience next under and after God , due to the King : there is a feare of adherence to God : and a feare of adherence to the King. So much in briefe for the opening of this word feare : Feare thou the Lord and the King. Now for the admonition : Meddle not . It is not meant here , that wee may not meddle at all , by way of reproofe , detection , conuiction , impeding or impeaching their wicked courses and practises : but not to meddle , that is , haue no fellowship , side not , countenance not , approoue not , applawd not such men in their euill wayes . As ( Gen. 49. 5. ) Iacob said of Simeon and Leui , instruments of cruelty , O my soule , come not thou into their secret ; vnto their assembly mine honour be thou not vnited . Or as Psal. 1. 1. not to walke , stand , sit with them in their Counsels , wayes , chaire . Or as Pro. 1. 10. 15. My sonne , if sinners intice thee , consent thou not , walke not thou , in the way with them , &c. But who are these men we are admonished of ? Such as are giuen to change . The best interpreters expound it of innouations either of Religion , or of the Republick : So Mercer , and Lauater Pagnin renders gnim shonim — cum iterantibus iniquitatis . Vulg. cum detractoribus . Tremellius & Iunius , cum * varijs , Such as change and breake the Commandement of God , and of their Princes , and fall away from the feare of God , and the King in their rebellious life . But we need goe no further then our owne translation , which is very full , meaning it of all such as are factious , seditious , giuen to change the Lawes of God , and the King. Lastly , for the reason annexed , one terme seemes somewhat difficult , as being subject to different interpretations : the ruine of them both : wat's meant by them both ? Some ( as the Ordinary Glosse , and Lyra ) referre it to detractors , and those that intertaine and hearken vnto them : to Arch-hereticks , and those that are seduced by them : to such as derogate from Christ , and others that ioyne with them . Others againe , as Mercerus and Lauater , vnderstand ruine of them both in an actiue sense , referring the ruine of those that are giuen to change , to God and the King , who shall bring ruine vpon them : as if it were expressed thus , who knoweth the ruine , that God and the King , whose lawes they violated and innouated , shall cause suddenly to arise and fall vpon them . So as though these bee different interpretations , yet they may well bee reconciled together , and may serve for the mutuall amplification and illustration of each other . For innouators are alwayes notorious detractors and sycophants , derogating from those things , which they goe about to innouate or abrogate , that so they may establish their owne nouelties , whither in Church , or State , or both . And euer such ringleaders have their disciples and followers , ready to be instruments of their wicked designes . These ringleaders with their adherents and complices shall both fall and perish together : and both God and the King , that is , the iustice of Gods Law , and mans Law shall conspire together to root them out . Lastly , to shew the manner of their vnexpected ruine or calamity , it is sayd , It shall rise : that is , although they seeme to bee so high , as to surmount all feare of dangers , as trampling all vnder their feet : yet calamity shall rise aboue them , and bring them to ruine . As the Lord saith , Ier. 37. 10. Also , Their calamity , noteth that God hath layd up judgements in store , proper and peculiar to the wicked . This for the sense of the words ; wherein if I have beene a little the longer , yet it is not fruitlesse , both because we may take a view of the sense of the whole text together and also lay the better grounds for those sundry instructions , which will naturally issue from the same . Come wee then to points of instruction arising from this text . The first is this , from this compellation , My sonne : That every one ought so to addresse himselfe to the hearing of the Word of God , as a Son of God. Here we see God speakes unto us , as unto sons , My son , feare &c. My son , heare the instruction of a Father : as chap. 4. 1. & 2. 1. &c. So Heb. 12. 6. And yee have forgotten the Exhortation , which speaketh unto you , as unto children , My sonne , despise not thou the chastning of the Lord , &c. This is that exhortation , Prov. 3. 11. But how can poore men , as we are , be said to be the Sonnes of God ? In briefe : not by nature , for so Christ onely is the Son of God : but by adoption and grace we are made the Sons of God through faith , as Gal. 4. 5. & Gal. 3. 26. Now this addressement , as of sons , to heare Gods Word , is very effectuall and profitable in sundry respects : As 1. It is a strong motive , and sweet preparative to a reverend attention . I will hearken ( saith David ) what the Lord God will speake : for hee will speake peace unto his people , and to his Saints . And the Thessalonians are commended , and Taul thanketh God , that they received the Word , not as the word of man , but as it is indeed the Word of God. When a sonne heares the counsell of his Father , that is wise , loving , kind , true , and powerfull to make good what he saith , it drawes on , and commaunds attention . Such a Father is God , infinit inall his Attributes . Secondly , to heare as a son , makes for fervent affection , in loving , imbracing , and highly esteeming the Word of God. The reason that many men doe not receive the Word of truth in the love of it , is because they are none of his sons . They are as * Ahab , they heare the truth at the Prophets mouth , but they hate him and the truth . As Christ said to the Iewes , when they boasted that God was their Father , and they were Abrahams children : If God were your Father , you would love me : And if Abraham were your father , you would doe his workes , for hee rejoyced to see my day . It is therefore a son-like affection , that intertaines Gods Word with love , whither hee checke , or whither hee cherish , whither hee threaten , or comfort . 3. To heare as a sonne , is an inducement to frequent meditation of the Word heard . As Prov. 7. 1. 2. 3. My sonne , keepe my words , and lay up my Commaundements with thee . Keepe my Commaundements and live ; and my Law , as the apple of thine eye . Bind them upon thy singer , write them upon the table of thine heart . For the instructions of such a Father , are so many Iewels . As Prov. 1. 1. 9. an ornament of grace to thy head , and chaines about thy necke : yea a crowne of glory . Prov. 4. 9. Now a man will alwayes bee minding his treasure , where his Iewels bee . Where the treasure is , the heart will bee , saith Christ. 4. To heare Gods Word as his sonne , makes for diligent observation and obedience . This is the true try , all of Sons , if they observe their Fathers commaundements . If I be a Father , saith God , where is mine honor . Our Fathers honor is our following of his counsells , and obeying his Commaundements . Vse . 1. For tryall of our Son-ship , by these former signes and markes : by our reverend attention in hearing , as to gods owne Word , by our fervent love in intertaining his Word ; by our frequent meditation of it ; and by our diligent observation . As Zach. 6. 15. 2. For instruction : this is the maine duty of a Christian to bee most carefull of his behaviour and frame of spirit , about the hearing of Gods Word . And therefore Christ often admonisheth his disciples , Take heed how ye heare , and Take heed what ye heare . For according to our hearing is our soule indueth with faith , and seasoned with grace , and illuminated with sound and saving knowledge of Christ , and the whole course of our life regulated and framed . 3. And lastly , for reproofe and conviction those , as no Sons of God , but enemies , and rebels , that hate and despise Gods Word in the powerfull Ministry of it , and doe with might and maine labour to oppose and oppresse it . Such plainly shew themselves whence they come , namely as those mysts and foggs from the bottomlesse pit , which darken the cleare light of the Sun and Starres : so doe these overclowd the beames of the Gospel , that they cannot shine forth to the Church of God. Or they are those froggs , uncleane spirits out of the mouth of the Dragon , and Beast , and false Prophet , whose croking cryeth downe the voyce of Gods Ministers , and which doe corrupt the pure streames of the waters of life by their filthinesse . In a word , these are the limbs of the Beast , even of Antichrist , taking his very courses to beare and beat downe the hearing of the Word of God , whereby men might bee saved ; like to the Iewes , of whom the Ap●stle sayth , who both killed the Lord Iesus and their owne Prophets , and have persecuted us , and they please not God , and are contrary to all men , Forbidding us to speake to the Gentiles , that they might be saved , to fill up their sinnes a● way ; for the wrath is come upon them to the uttermost . And surely the wrath hangs over the heads of these men , which must needs sease upon them ere long , if they speedily repent not , whereof there is little hope . But leave wee them and come we to the matter of the exhortation . Feare thou the Lord &c. Whence the point is : 1. That it is the duty of every true Christian to feare the Lord , and this , with a filiall feare , as is , implyed in this word , My sonne , feare thou the Lord. This filiall feare is , used in Scripture for the whole worship and service of God , and comprehends in it all vertues and graces of Gods spirit . As Eccles. 12. 13. Let us heare the end of all , Feare God and keepe his Commaundements : for this is the whole man : that is , the whole duty which God requireth of his children . So Deut. 6. 13. Thou shalt feare the Lord thy God , and serve him , and shalt sweare by his name . And Esa. 29. 13. Their feare towards mee is taught by the prec●pt of men ; that is , the worship and service they performe unto me , is taught by mans precepts . Which is that ●aine worship , whereof Christ convinceth the Pharises , In vaine they worship me , teaching for doctrines , the Comman●ements of men . And Acts 10. 35. In every nation hee that feareth God , and worketh righteousnesse , is accepted of him . Thus by these places wee see , how the true feare of the Lord , is taken for the whole worship and service of God , both internall , and externall , and so for every grace of Gods Spirit in us , as faith , hope , love , and the like . Reasons of this point . 1. Because the true feare of God is a fundamentall grace , and respecteth all the Commaundements of God , as the object of it . As Psal. 112. 1. Blessed is the man that feareth the Lord , he delighteth greatly in ●is Commaundements . 2. Because where God is not truly worshipped , there is no feare of God. As in Esay 29. 13. This people draw neere me with their mouth , and with their lips doe honour me , but they have remooved their heart farre from me . And the reasonis added : Their feare towards me is taught by the precept of men . 3. Because where other vertues be not , the reason is , because true feare is not . Which argues , that true feare of God is inseparably combined with other graces . As Rom. 3. 10. 18. the Apostle reckoning up a bead-row of iniquities , concludes with this reason , There is no feare of God before their eyes . So Mal. 3. 5. I will come neere to you to judgement , and will bee a swift witnesse against the Sorcerers , and against the adulte●ers , and against false swearers , and against those that oppresse the hireling in his wages , the widow , and the fatherlesse , and that turne aside the stranger from his right . Well , what 's the ground of all this wickednesse , It is there added , And feare not me , saith the Lord of Hoasts . 4. Because holy feare is the seasoning and salt of every vertue , and of the whole worship of God. As Psal. 5. 7. In thy f●are will I worship towards thy holy Temple . So Psal. 2. 11. Serve the Lord in feare . Which I say , is such a feare , as hath in it faith , love , affiance and other graces . 5. Lastly , wee are bound to performe all obedience to God in a holy feare , by vertue of the Word of God as the rule , and of the Covenant God hath made with us in his Word , and we with him . Gods Law is so the rule of our feare , and obedience to God , as it is death to feare or obey him otherwise , then hee hath commaunded us in his Law. Els it is rebellion , not obedience , will worship , not service to God. And this wee are bound to , by mutuall Couenant . 1. God binds himselfe to be our God and King by Covenant in his word : as Exod. 20. Secondly , wee bind our selves by a reciprocall Covenant , as in our Baptisme to bee his Servants , and to serve him as hee hath commaunded in his Law. Vse of this point is first for reproofe and conviction of the whole Romane Synagogue , as being altogether devoyd of the true feare of God ; and consequently , is no true Church of Christ , ●…one of the Kings Daughter , none of his spowse . Why ? For all her feare towards God is taught by the precept of men ; her service of God is a Masse of Idolatry and Superstition , Will-worship of mans invention ; and therefore though they draw neere to God with their lipps , yet their hearts are farre from him . And so in vaine they worship him , nay they worship the Devill , and not God , as the Apostle sheweth , 1. Cor. 10. 20. For all Idolatry , as that of the breaden god in the Masse , is the worship of the Devill . They will say , they worship God in the Host : So did the Pagans plead for themselues , that they worshipped God in their Idols . Yet , saith the Apostle , I say , that the things , which the Gentiles sacrifice , they sacrifice to Devills , and not to God. And God disclaimes all worship of Him , that is not according to His Word , and He abhorres such presumptuous worshippers , as those that doe not feare him . So as secondly heere are justly reprooved those men , as wanting the true feare of God , who in these dayes shew themselves Antichrists Factors , both in teaching , practising , and pressing new Formes of worship , Secundum usum Sarum , and setting them up againe in Churches , as Altar-worship , Iesu-worship , Image-worship , Crosse-worship , and the like . A plaine evidence , that these men ( what ever they most hypocritically pretend , and would bee accounted as a new kind of Saints dropped downe out of the cloudes , as most holy and devoute persons ) have no true feare of God in them . Yea their hearts are far from God. Their feare is more towards an Altar of their owne invention , towards an Image and Crucifix , towards the sound and sillables of Iesus , then towards the Lord Christ. For did they truely feare Christ , they would not ( as they doe ) so desperately and furiously persecute him in his faithfull Ministers and members , and make havocke , and turne upside-down the very glory of Christ's Kingdome in the Ministery of His Word , and power of Religion , and purity of his worship , which they altogether trample under , and defile with their Wolvish feete . Therefore , forasmuch as they set up and teach a false feare , and worship of God in the Churches , I ( saith the Lord ) will proceede to doe a marvellous worke among the people , even a marvellous worke , and a wonder : for the wisedome of their wise men shall perish , and the understanding of their prudent men shall be hid . And v. 16. Surely your turning of things upside-downe , shall bee esteemed at the Potters clay . But of these more in their proper place . A 2. 〈◊〉 ●s for instruction , to teach us wherein the true filiall feare of God consisteth ; namely in the true worship and service of God internall and externall , according to the exact forme and prescript of his Word . Not to swerve one haires bredth from it . Againe , that true feare of God stnads in an universall obedience to all and every of his Commandements , not onely those of the first Table , but those of the second ; nor onely those of the second , but those of the first . So as Thirdly , this may condemne two sorts of grosse Hypocrites . 1. Those that seeme exact and punctuall in observing the Commandements of the second Table : they are no Adulterers , no Drunkards , no inordinate livers ; they are not notorious offenders ; and what then ? Hereupon they applaud themselves , and would be esteemed of the World good Christians , and with the Pharisee thanke God , that in these things they are not as other men , Extortioners , Vnjust , &c. They live peacably with their Neighbors , they pay every man his owne , and the like . But what 's all this without the feare of God ? Where is their Piety , and Love to God , expressed in the duties of the first Table ? Are they willingly and grosly ignorant of the knowledge of God ? Doe they hate , contemne , neglect his words ? Doe they despise his faithfull Ministers ? Doe they speake evill of the Way and Profession of Godlinesse ? Doe they profane the Lords Sabbaths ? Yea , doe they comply with Idolaters in their Altar-worship , and Iesu-worship , and the like ? and yet would they bee accounted good honest men ? Can they be honest and good men , that are enemies of God , and of the Profession , yea and name of holinesse , and of the power of Religion , and of the true Saints and servants of Iesus Christ ? Can they be good Christians , which are enemies to the Crosse of Christ , whose end is damnation , whose God is their belly , and which minde earthly things ? On the other side , there is another sort of Hypocrites , who place all their Religion in the outward performances and duties of the first Table , professe a great deale of Religion , would seeme very devout , but yet are like the Pharisees , who under a colour of long prayers , devoure Widowes houses . Of these Hypocrites , there are two sorts . 1. Of them , that are all for outward formality , but their hypocrisie bewrayeth it selfe two wayes : First , in that though they seeme very devoute , in frequenting the Church , yet it is in a false way , mingling mens devices of will-worship with Gods Ordinance ; & in dividing the Lords day betweene God and the Devill , allowing to God onely two houres of the day for his publike worship , and the rest of the day to the lusts of men . Secondly , in that they place all the service of God in reading of long Prayers , and thereby exclude Preaching as unnecessary . And yet they make no bones of oppressing Gods people , and the Kings good Subjects with burthens intollerable to bee borne . The second sort is of them , that will seeme Religious , and to give God his due , but make no conscience of giving to all men their due : they will make no scruple of Lying , of over-reaching in bargaining , of living in some secret raigning lust , of oppressing , of defrawding , and the like . These are so much the more to be abhorred , because by their meanes , Religion , and the name of God is evill spoken of . And such have beene , and will bee in all ages . Yet woe be to them , that hereupon take occasion to cast an aspersion of reproach upon religion , and all the sincere Professors thereof , because of a few hypocriticall and false hearted Christians , so called , who have a forme of godlinesse , but deny the power thereof . There was among the twelve Apostles one Iudas , a traytor , a thiefe , a notorious hypocrite : were therefore all the rest so ? God forbid . And yet is not this one of those subtile practises , which Iesuites and their complices , the Popes Factors here in England doe familiarly use , taking all occasions , by laying forth the examples of some faylings or perhaps some grosse sinne in one that is a Professor , to brand the whole profession of Religion ? In so much as they take the paines , and spend their time and witts , in setting forth pamphlets , yea some larger volumes , as of that poore distracted man Ap-Evans , who ( as they write ) should kill his Mother and Brother , and all ( forsooth ) because they kneeled in receiving the holy Communion . Now it is most evident to every sober and rationall man , that this poore wretch was out of his witts , else he had never done such an outragious act . And yet what a hubbub is made hereof , how must the Presse sweat with printing this tale of a mad man ? how must the Court , and City , and Countrey , ring of it ? And to what end ? Namely , to beware of these Puritans , & to hate all Puritans for Evans his sake . Alas poore Puritans , must they all fare the worse , for one mad man ? Yet this is the charity of those , that are profest enemies to true sanctity and sincerity . And it matters not whither it be true or false : it must be believed for truth ; though this of Evans was in another written copy ( offered to be licensed , but rejected ) shewed to be quite contrary to the first relation . And thus the accuser of the brethren wants not his agents , to make advantage of the falls , or faylings of some Professors , not only to the branding of their persons , but even of Religion it selfe , and the whole profession of it . As when some , possessed and overcome with that malevolent humour of blacke melancholy , through Satans prevailing over the weaker part , doe make themselves away : oh how is this exagitated , and occasion taken thereby to exclame against Religion , or some Puritan Preachers , that by the doctrine of Predestination drive men to dispaire ? and therefore some strict order must bee taken for the suppressing of this Doctrine , as dangerous and desperate ; which notwithstanding the 17. article of our Religion commends , Saying , The godly consideration of Predestination , and our Election in Christ , is full of sweet , pleasant , and unspeakable comfort to godly persons , and such as feele in themselves the * working of the spirit of Christ , mortifying the works of the flesh , and their earthly members , and drawing up their minds to high and heavenly things , as well because it doth greatly establish and confirme their faith of eternall salvation , to be inioyed through Christ , as because it doth fervently kindle their love towards God. So the article , which I note by the way . But the conclusion is , the men of the world will have Gods children , or Professors of Religion , either as the pure and perfect Angels , without the least spot of sinfull infirmity : or if they be at any time overtaken with humane frailty , then they must be taken for blacke divels , and their religion to come from hell . But all good Christians , and wise men of upright judgement , will beware of this rocke , not to bee Scandalized , and fall fowle upon the Religion of Christ , either for the hypocrisie of some false Professors , or for the infirmity of those that bee sincere , and upright in their way , but are attended with faylings , and humane frailty . Concerning which the Apostle gives this good lesson : Brethren , if a man be overtaken in a fault , yee which are spirituall , restore such a one in the spirit of meeknesse , Considering thine owne selfe , least thou also be tempted . And againe , we that are strong , ought to beare the infirmities of the weak , and not to please our selves . So much of this point , That it is the duty of every true Christian thus to feare the Lord , as hath beene sayd . Againe , as there is in Scripture a feare of obedience , which feare comprehends the whole service of God , and is the whole of a Christian man. So there is also a feare of adherence , whereby the soule cleaveth inseparably to God. This feare is layd downe in Ier. 32. 40. v. I will make an everlasting covenant with them , that I will not turne away from them to doe them good : but I will put my feare in their hearts , that they shall not depart from me . This is the feare of adherency . And this further sheweth , how this feare is not without faith , hope , and charity , as without which it cannot adhere unto God. Now from this feare of adherency , we learne : That the true feare of God in his children , preserves them from falling from God , and his worship . This is confirmed by the forenamed place in Ieremy . And this is notably set forth , Psal. 1●2 . Blessed is the man , that feareth the Lord , &c. Surely he shall not be mooved for euer , v. 6. hee shall not be afraid of evill tidings , for his heart is fixed , trusting in the Lord , v. 7. This is a speciall property and character of the true child of God. So 1. Iohn 2 , 19. speaking of Apostates , They went out from us , for they were not of us , for had they beene of us , they would no doubt have continued with us : but they went out , that they might be made manifest , that they were not all of us . Where wee note these particulars : 1. All they that are of us , to wit , true believers , doe no doubt continue in the Communion of Saints . 2. * They that for a time seeme to be of the number of Gods children , and afterwards fall away , it is a certaine signe , that they were not indeed , what they once seemed to be . So 2. Iohn 9. Whosoever transgresseth , and abideth not in the doctrine of Christ , hath not God : hee that abideth in the Doctrine of Christ , hath both the Father and the Sonne . And it is worth the nothing , by the way , what is added in the very next words , * If there come any unto you , and bring you not this Doctrine , receive him not into your house , neither bid him God speed : for hee that biddeth him God speed , is partaker of his evill deeds . So that this is the doctrine of Christ , namely the doctrine of adherency and perseverance of the Saints in grace , as here in the grace of feare . This doctrine might further be illustrated and confirmed by many reasons : as 1. from the covenant of God , I will make an everlasting Covenant with you , that I will not turne away from you to doe you good : Ier. 32. 40. This is that foundation of God that stands sure , and hath this Seale , The Lord knoweth who are his . 2. Tim. 2. 19. And because this covenant is founded on God himselfe , and his free and gracious love depending on himselfe alone , and not on weake , and impotent man , therefore what should be able to undoe or revoke this everlasting Covenant ? Not man , nor divell . For I am perswaded ( saith the Apostle ) that neither death , nor life , nor Angels , nor Principalities , nor powers , &c. shall be able to separate us from the love of God , which is in Christ Iesus our Lord. Secondly , from the nature of true feare , which is a gift of grace from God. 1. a grace of a saving nature , and 2. of free gift of grace . Therefore it is here added to Gods Covenant , that as Gods Covenant is , that Hee will never turne away from us to doe us good : So hee puts his feare into our hearts , that wee shall never depart from Him. Thus God is tyed to us , and wee to him by sure bonds . And where God gives this feare , he never takes it away . For the gifts and calling of God are without repentance . And God gives it to that end , that wee shall never depart from him . Thirdly from regeneration : Hee that hath this feare hath the new birth , hee is borne of God ; and being borne of God , sinneth not , that is , not to death , and the reason is there rendered , because the seed of God remaineth in him , and hee cannot sinne , because hee is borne of God. The reason is most forcible . And * Arminius is so puzled with it , as hee cannot tell what to say to it , confessing it is the strongest place that is brought for perseverance . Yet that hee may not say nothing , though to no purpose , hee saith , The seed of God remaineth so long as it doth remaine . A poore and pitifull shift . So hee may clude all Scripture . So hee may say , Gods Covenant not to turne away from his people to doe them good , is everlasting so long as it is everlasting . Were not this ridiculous ? So Christ saith , * This is the Fathers will , that of all , which he hath given me , I should loose nothing . Now were it not absurd to say , It is the fathers will , so long as it is his will ? Even so it is heere , the constant and perpetuall remaining of the Seede of God in us , whereby we are begotten and borne of God , is rendered by the holy Ghost , as a grond and reason , why such cannot sinne unto death , or fall away from grace , either totally or finally ; and Arminius would make it non-sence , saying , So long as the Seed of God remaineth in him that is borne of God. For hee saith , This Seed may bee lost . If it may be lost , then God hath lost His credit : Who saith , Hee that is borne of God cannot commit sinne , for the Seed of God remaineth in him . But if the Seed of God remaine not , then hee that is borne of God , may commit sinne , and so perish for ever , which is contrary to Gods Trueth . And let God be true , and every man a lyar . Yea , this is backed also with another reason : Neither can he sinne , because hee is borne of God. Hee that is once borne of God , cannot sinne , that is unto death : For God cannot die , of whom hee is borne againe . All the Arminians in the world , with their father Arminius , are here either at a nonplus , or of necessitie they must speake non-sence . Hereunto might be added many other reasons of the Saints perseverance in the grace of feare ; as because it is the godly mans treasure , Esa. 33. 6. The feare of the Lord is his treasure . Now there is nothing , which a man keepes more carefully and safely , then his treasure . And to be sure , Gods child layes up his treasure in heaven , unaccessible to the rust , or moth , or thiefe : because this feare is combined inseparably with other graces , as faith , hope , charity , which never faile : for faith is the foundation of things hoped for , Heb. 11. 1. and Hope , as an anchor of the soule , both sure and stedfast , entereth within the vaile , Heb. 6. 9. and hope also maketh not ashamed , because the love of God is shed abroad in our hearts by the Holy Ghost , which is giuen unto us . So as the holy Ghost also is that power of God , whereby through faith we are kept unto Salvation . 1. Pet. 1. 5. And whereby wee are sealed , even with the holy Spirit of promise , which is the earnest of our inheritance unto the redemption of the purchased possession , unto the praise of his glory . But this suffice for the proofe and Illustration of the point . Vse 1. For terror of all the enemies of grace , Whither Papists , Pelagians , or Arminians , who hold and teach the Apostacy of the Saints , that they may fall away from grace totally and finally : Surely these men are none of Gods Children , they have none of this filiall feare of adherencie , they never had this feare put into their hearts , that they shall not depart away from God. And forasmuch as many in these dayes are fallen away from this doctrine of Christ , so cleerely laid downe in the Scriptures , so as they oppugne it with might and maine , and with an inveterate hatred : certaine it is , that they are gon out from us , because they were not of us ; for had they beene of us , they would no doubt have continued with us : but they went out , that they might be made manifest , that they were not all of us . And by the way , wee must not meddle with , shew no countenance to , make no friendship , have no familiarity with such Apostates , such changers of the Doctrine of Christ. For if there come any unto you , and bring you not this Doctrine , receive him not into your house , neither bid him God speed : for hee that biddeth him God speed , is partaker of his evill deeds . Secondly , Let this bee for admonition to us all in these dayes of Apostacy ; by a godly and filiall feare to sticke close unto God , and his Doctrine , and worship in purity ; that nothing may be able to separate us from Christ. You see , or heare at the least of old heaving and shooving to erect Altar-worship , and Iesu-worship , and other inventions of men , and all ( as it is too plaine ) to set up Popery againe : and for not yeelding to these things , Ministers are Excommunicated , suspended , yea threatned with * Pistolling , and with blood-shedding , and hanging ‡ as Rebells . And so hot is the persecution against Gods faithfull Ministers and people in those Counties of Norfolke and Suffolke , as now to stick close to Christ , is an eminent character of a true Sonne and servant of God , as to whom it is said heere , My sonne , feare THOV the Lord : though thou seest many other give out , and flinch for feare of men , Yet Feare thou the Lord , my Son. Which leades us to another point , which is this . Point 4. A man that truely feares the Lord , is a man of a thousand , is an eminent person , a goodly object , or Spectacle to be looked upon . Feare THOV the Lord , is a property peculiar to him . So Psal. 25. 12. What man is HEE that feareth the Lord ? Find me such a man : give wee such a man. Why what of him ? Hee is in speciall favour with God. Him shall he teach in the way which hee shall choose . Yea , God will acquaint him with his Secrets , as accounting him his most intimate friend . For v. 14. The Secret of the Lord is with them that feare him . And these are so rare ( like to rich and rare jewells ) that Solomon himselfe could find but one man of a thousand . But especially doth the eminency of that man , that truely feares God , appeare , when other feares stand in opposition against it , as feare of cruell men , losse of liberty , livelyhood , and the like . As Moses his rod was not so famous , for being ( though miraculously ) turned into a Serpent ( for even the Magitians of Egypt by their inchantments could ( in show ) turne their rods also into Serpents ) but herein it was admirable in the eyes of all the Beholders , that thus being a Serpent , it devoured all the Magitians Serpents . And such is true feare , in Gods Child , when it stands in emulation , or opposition with other feares though they seeme never so terrible , as the Magitians Serpents , yet it overcomes and devoures them all . Such was Daniels feare , devouring the terror of the hungry Lyons , which could not devoure him : such the feare of those 3. Children , who feared neither the Kings bigge and furious threats , nor his seven fold heated fiery fornace . Such was Nehemiahs , who being threatened , & mooved to fly , answered , * should such a man as I fly ? So as indeed the true feare of God , is true fortitude and magnanimity . For this , who will not admire Elias , when hee retorted K. Ahabs words upon him , I have not troubled Israel , but thou and thy Fathers house & c ? And Elisha , who being brought before the King of Israell , said to him , Were it not , that I regard the presence of Iehoshaphat the King of Iuda , I would not looke toward thee , nor see thee ? Such a spirit of holy feare was in the Martyrs , and Confessors . Maris ‡ Bishop of Chalcedon being blind , and cōming before the Emperour Iulian the Apostata , called him Atheist , Apostata , and a desertor of the faith . And when Iulian objected to him his blindnesse , and asked him upbraidingly , If his God , the Galilean ( meaning Christ ) could not cure his blindnesse , he replied , But I thanke my God , that I am blind , that I may not behold such a wretched and Impious Apostata , as thou art . It were endlesse to recite , examples in this kind , except to convince the cowardise of our times . But yet this Parrhesia , this liberty , and freedome of speech in such cases , is not without the feare of God , but is a branch and fruit , that springeth of it . And this feare showeth it selfe in sundry manners , according either to the present occasion , or the naturall disposition of a child of God , being seasoned and sanctified and guided by Gods Spirit . Sometimes it showes it selfe in meeknesse and mildnesse , sometimes in a greater measure of zeale , and roughnesse , and yet all from the selfesame spirit of godly feare . Of this latter kind are those former examples . Of the former , that of * a poore English Bishop : whom when Theodor the Grecian , Archbishop of Canterbury , without any just cause deprived of his Bishopricke , saying , Although wee can charge you with nothing , yet that wee will , we will. Sic volo , sic jubeo : the poore Bishop humbly replyed : Paul appealed from the Iewes to Caesar , and I from you , to Christ. And how many godly Ministers in these our dayes ( being most unjustly and illegally , yea and in canonically also , and that in a most barbarous and furious insolent manner suspended , excommunicated , outed of their livings , and so deprived of all livelyhood and meanes to maintaine themselves , their wives and children , and withall rayled upon , and reviled , and most outragiously used , as if they were dogs , and not men ) have cause and occasion so to answer those that thus use them , Paul appealed from the Iewes to Caesar , and we from you to Christ. But what care these miscreants for Christ , who thus persecute him in his members and Ministers ? Yet this is a comfort to all such Ministers , as stand for Christ ; that as they appeale , and commit their cause to him whose cause it is , so hee will certainly vindicate both his righteous cause , & his faithfull servants in due time . When Stephen was stoned , he saw Christ standing at the right hand of God , as ready to revenge his cause , which not long after he did , upon all the obstinate and rebellious Iewes in Ierusalem . Vse 1. Now for use of this point : it first gives occasion to Christians , in these dayes of lukewarmenesse and apostacy , to make proofe of their graces , and especially of the feare of the Lord in them , whither it be such , as devoures and swalloweth downe all worldly feares . Secondly , sith this feare is so excellent and rare , wee should be the more earnest in getting it , as he in the Gospell was to buy the goodly pearle . He gave all he had for it . And surely it was richly worth it . For as Christ saith , What shall it profit a man , if he shall win the whole world , and loose his owne soule ? Or what shall a man give in exchange for his soule ? A man may by his discretion , or Christian Prudence ( as they call it ) so carry the matter , as to secure himselfe from feare of the world ; for he can give way , and conforme himselfe quietly to all humaine impositions , and can commaund his conscience to beare with them , notwithstanding it doe secretly whisper in his eare , that this ought not to be done , as being an intollerable dishonor to Christ , a disgrace to his Ministry , a forfeiture of his Christian liberty , a Scandall to Religion , and a base betraying of the cause of Christ , and of the salvation of his owne soule . But yet he wants not reasons for it . Thereby he shall preserve his Ministry , and his credit too , in not being accounted refractory , hee shall thus purchase his peace , and retaine his meanes for him and his , without which he and they must begge , and the like . Alas poore soule ! what 's thy Ministry worth , when thou hast abased it , and inthralled it to be impious inventions and impositions of men ? or when thou injoyest it , with the losse of its vigor , power , dignity , authority ? or when thou retainest it together with thy outward liberty , livelyhood , peace , credit , with the misjudging world , and loosest thy Christ , thy peace of conscience , thy † credit with all good and wise men , yea heaven and all ; what will all thy discretion and Christian prudence advantage thee ? O let us rather learne to bee fooles for Christs cause , let us feare the Lord , and not men , not the world . It 's Christs counsell to all his , that are his friends , saying , I say unto you my friends , Bee not affraid of them that kill the body , and after that can doe no more : but I will forewarne you whom yee shall feare , feare him , which after he hath killed , hath power to cast into hell ; yea , I say unto you ; him feare . Where Christ exhorts us to this feare of God , by a threefold motive 1. that hee calls us friends . And surely such as truely feare God , are the friends of Christ , from whom no feare of men can divide them ; as we sayd before . 2. hee forewarnes us , that we may not bee unarmed with this feare of God , least otherwise wee bee on a suddaine surprised , and overthrown , before wee be aware , when the great red Dragon with all his terror presents himselfe before the woman , ready to bring forth a masculine birth , which with the mother , he threatens to devoure . And so much the more , when the Dragon is 〈◊〉 powerfull , as with his tayle to draw the third part of the Starres of heaven , and to cast them to the earth : that is , when the greatest part of those , who in their heavenly Orbes and Motions are as Starry lights , shining in their doctrine and life , are either by the Dragons threats , or the traines and wiles of his dog-like flattering tayle , cast from their heavenly station , to the earth , when the love or feare of earthly things swayes more with them to draw them downewards , then of heavenly , to fixe them on Christ. Thirdly , Christ in the forenamed place redoubles his premonition , Yea I say unto you feare HIM : by which hee would intimate unto us of what force the feare of man is to draw us away from our station with God , if wee bee not well rooted in the feare of God. Thirdly here is an use of caution to those , that are apt to be censorious of those , to whom God hath given a greater and more extraordinary measure of Christian zeale and courage for Christ. For such a vertue , as it is more eminent , so it drawes upon it a great deale of envy , especially from those , which as they idolize their counterfeit discretion and Christian prudence ( as they tearme it ) and all because they love to sleep in a whole , skin , and are loth to hazard a haire of their head for Christ : so on the other side they clevate and slight the noble zeale and courage of those whom they see so farre to out strip them in this heroick grace , and invincible love to Christ : yea they are ready to tearme it rashnesse and indiscretion ; especially if the successe proove an imprisonment , or other vexation from those , who with their might bearedowne the right ; and then they applawde and hugge their owne prudence and discretion , when in the meane time they injoy their peace and cease at home . For as an * evill attempt , if it hit well , is called a vertue : so the best actions , being attended with an issue not answerable , are deemed , by unjust judges , vicious and erronious . Fourthly and lastly , is the true feare of God such a rare and excellent vertue , and so invincible , overcōming all other feares ? Then this makes for exceeding consolation to the Church of God , especially in declining times of Apostacy , and when the truth is openly persecuted and oppressed , and Idolatry and Superstition obtruded insteed thereof : when notwithstanding wee see , many Ministers of Iesus Christ ( though but few comparatively , in respect of the whole multitude ) to stand stoutly to their tacklings , and rather then they will betray any part of Gods truth , and of a good conscience , they will part with their Ministry , liberty , livelyhood , and life too , if need were . This is that which keepes Christs cause in life . This gives Gods people cause of rejoycing , that they see their Captaines to keepe their ground , and not to fly the field , or forsake their colours , or basely yeeld themselves to the enemy . Here is hope , that the cause will prevaile at length . But if all should yeeld or fly , then the field were lost without recovery . Yet how many doe like Demosthenes , who seeing his party beginne to bee put to the worst , takes his heeles , and being asked why hee fled so fast : Oh , saith he , that I may preserve my selfe to fight another time ? Then sure hee would doe great feats . But in the meane time the enemy is master of the field , and now there is no more place of fighting . So , prudent Souldiers , and captaines among us , seeing Christs side ( in mans judgement ) to be distressed by the enemies prevailing power , thinke it good discretion rather to yeeld to the present extremity ; and so to reserve themselves for better times ; when in the meane time the cause is by them betrayed , and themselves soled captive , that their captaine Christ will never trust to such captaines againe , as to commit the leading of his people under the false colours of their empty pretences . Yea and the people too are willing and perswade their Ministers to yeeld in those smaller matters , as they conceive , rather then to forgoe their Ministry ; not waighing either the dangerous consequēces of such beginnings , or the worthlessenesse of such Ministers , as shall doe such certaine evill , that a supposed ( and but supposed onely ) good may come thereof . Whose damnation is just , as the Apostle speaketh . For Rome was not build in one day . And Rome being about to bee rebuilt in this land , cannot bee done all at once , but it must bee by degrees ; although the builders doe every day get ground , and their building goes on a maine , with an incredible celerity . But I trust they make more hast , then good speed . And me thinkes I see the issue of their building in that of the Tower of Babell : of which the Lord said , Behold the people is one , and they have all one language , and this they begin to doe , and now nothing will bee restrained from them , which they have imagined to doe . Even so our new Babel-builders upon a strong combination and faction against Christ and his Kingdome , have begun to build a Tower reaching to heaven in their high imagination , as if they would ( as the Giants of old ) pull Christ out of his Throne : and all outward likelyhoods conspire unto their more than hoped for successe , which no externall meanes can prevent : but as then , so now , the Lord is able by an uncouth way , which they never dreamed of to confound them , and their worke , to their eternall infamy . Even so , ò Lord. Yet ( as wee said before ) Gods children must take heed for their parts , that they bring not so much as a sticke , or a stone , to this building , but that they hinder and stop the beginning and creeping in of Idolatry and Superstition , which else is as a breaking in of the Sea , that so overflowes the land , and so gaines more ground every tide , till it grow incurable . This we have seene in these Innovations . First Pewes at Chancel-ends must be remooved , that so none may sit above God Almighty . Though this at first dash , brings the Reall Presence , Well , what 's next ? It 's fit to remoove the Table Altarwise . This was with much hard tugge effected in Saint Gregories by Pauls , at least for the neere neighbourhood it hath to Pauls , and that the daughter may be somewhat like the mother ( Ezech. 16. 44. As is the mother , so is the daughter ) though the table doe not stand end-wayes an as Altat , but with the end to the wall . Well , yet a rayle must be made about it , to infinuate into the peoples mindes an opinion of some extraordinary sanctity in the Table , more then in other places of the Church , as the Pew , Pulpit , or Font. Yet all this may seeme tolerable , and without danger . Well , the like is done in other places . But this growes further on ; in many places adorations practised to this new Altar-God : yea pleaded for in pulpits , and in * printed books ; yea & that in sundry Colledges in the Universities ( the seminaries and seed plotts of learning and Religion ) so farre pressed , as the exemplary practises of those that bee the Heads or Superiors there , may any way draw and induce the inferior Students to their imitation , either through feare of displeasure , or for hope of preferrement . Which how perillous it is , tending to corrupt the whole land with superstition and Idolatry every one may see . Well now , what 's the next ? Thus farre wee now see Popery , like a thiefe , stollen in upon us step by step , when wee , as men * asleep in our beds , suspected no danger . And perhaps , the next degree will bee the placing of their God-Almighty in the Host or Pix visibly and conspicuously upon the Altar , and a Masse with the piping of the Organs , chanted unto it , as the Israelites did about their * Calfe , Exodus 32. Therefore doth it not concerne Gods Ministers and people too , even from the highest to the lowest , as one man , to stand out against this creeping gangrene , that having begun but in the least member , never ceaseth creping , till at length it hath prevailed over the principall parts & so brought death to the whole body , and this such a death , as kills the soule , and bringe us all backe againe under the most intollerable yoake and bondage of Satan and Antichrist , from the which the Lord had so mightily and mercifully delivered us ? Thus much of the feare of the Lord. Come we now to the next point , which is the feare of the King. In which we are to observe . 1. The kind of this feare : 2. The order of it , next to the feare of the Lord : 3. The Connexion of it with the feare of the Lord : being so combined , that the one cannot stand without the other . First then for the kind of this feare , I told you in the opening of the text , that it is a Civill feare , differing from the feare of the Lord , which is a religious feare , and so a part of his worship , and consequently incommunicable to any creature . Yet so ( as I told you ) there is a similitude betweene this Civill feare to the King , and that religious feare of the Lord. As , 1. as the true feare of the Lord comprehends in it all duties and services due from us to God : so the feare of the King contaynes all duties due from Subject , to their King. 2. as the feare of the Lord is a filiall feare : so the feare of the King. 3. As the feare of the Lord is a feare of adherency : so the feare of the King. Of these in order : and of the points of instruction thence arising . Every true Subject , and every true servant of God , ought to feare his King , that is , performe all duties and offices whatsoever due from a subject to his Prince . For the opening hereof , wee must know , that the feare of the King containes all duties of a Christian Subject to his King. For that which is sayd here , Feare the Lord , and feare the King , is expressed by Peter thus : Feare God , Honour the King. As in the fifth Commandement , Honour thy Father and thy Mother . Here , as by Father and Mother all Superiors , that stand in a bond of relation to inferiours , as Parents , Masters , Magistrates , Ministers , and above all the chiefe Magistrate , the Prince , is meant : so under this word honor , all kindes of duty and service due from all inferiours to their Superiours respectively , are comprized . This is expressed also by Peter , Submit your selves to every ordinance of man for the Lords sake , whither it be to the King , as Supreme , or unto Governours , as unto them that are sent by him , for the punishment of evill do●rs , and for the prayse of them that doe well . This is yet more fully and amply set downe by the Apostle Paul , Rom. 13. Where this doctrine is not only prooved , but pressed and confirmed by many strong reasons . First , the doctrine is propounded , in the duty injoyned , vers . 1. Let every soule bee subject to the higher powers . The Precept is universall to every creature ; not * Pope nor Cardinall , nor Prelate excepted . All living under the Kings Dominion , must bee subject to the King. And the reasons are there rendred . 1. Because those higher Powers are of God. So as hee that resisteth the Power , resisteth the Ordinance of God. Secondly , the penalty upon rebells : They that resist , shall receive to themselves damnation . Rebells shall not escape eyther the just hand of man , or of God , whose ordinance is resisted , in resisting of the power . Thirdly , from the excellent office that the Powers doe beare , which is to execute justice and judgement betweene Subjects . For Rulers are not a terrour to good works , but to the evill . And as he rewards the evill with punishment : so the good with prayse . For , wilt thou not be affrayd of the power ? Doe that which is good , and thou shalt have prayse of the same . For hee is the Minister of God to thee for good : but if thou doe that which is evill , bee affrayd : for hee beareth not the sword in vaine : for hee is the Minister of God , a revenger to execute wrath upon him that doth evill . Fourthly , there is a necessity of this subjection , vers . 3. Wherefore ye must bee subject , not only for wrath , but also for conscience sake . So as , if feare of wrath be not a bond strong enough : yet conscience is , which will dispense with no man. For Gods ordinance bindes the Conscience . Fifthly , from the end of paying tribute . vers . 6. For , for this cause pay yee tribute also . For what cause ? That is , for they are Gods Ministers attending continually upon this very thing . That is , for the execution of justice , in punishing the evill , in praysing and countenancing the good . And hereupon the Apostle reinforceth his exhortation , as an use of the point ; Render therefore to all their dues , tribute to whom tribute is due , custome to whom custome , feare to whom feare , honour to whom honour . Againe , to the former reasons expressed by the Apostle , wee may adde one more , answerable and correspondent to that fore-alledged , of our obedience unto God : ( for as I said , in all things the feare of the King holds a resemblance with the feare of the Lord , as being the most exact and perfect patterne of it , even as God is the best patterne for a King , and the rule whereby God doth governe , the best patterne of a Kings government ) and the reason is this : Wee are to bee subject to our King , in the performance of all due services by that bond or tye , which not onely Gods Law and Ordinance , but also the Kings Law doth put upon us . You may remember I showed you before , how Gods Law is the rule of our feare and service , which wee performe unto his Majesty , and to goe beside , or transgresse this rule , brings us under the guilt and penalty of rebellion . I showed you also , how wee are bound to serve God as our King , by vertue of mutuall stipulation which God makes with us , and we with him . Semblably , our subjection unto the King , is to be regulated , as by Gods Law , the rule of universall obedience to God and man : so by the good Lawes of the King. And note the completenesse of this correspondence . It stayes not here , but holds also in that mutuall stipulation or Covenant which the King and his Subjects make at his Coronation : Where the King taking an explicit solemne oath to maintaine the ancient Lawes and Liberties of the Kingdome , and so to rule and governe all his people according to those Lawes established : So consequently , and implicitly , all the people of the Land doe sweare fealty , allegiance , subjection and obedience to their King , and that according to his just Lawes . To this purpose it is , that his excellent Majesty in the Petition of Right , which he subscribed with his owne royall hand , hath these words , worthy to be written in golden characters . The King willeth , that right be done , according to the Lawes and Customes of the Realme : and that the Statutes be put in due execution , and His Subjects may have no cause to complaine of any wrong , or oppressions , contrary to their just Rights and Liberties : To the preservation whereof hee holds himselfe in Conscience as well obliged , as of his Prerogative . And after that , in full Parliament he concluded with these words , Soit droit fait come est desire : Let right be done as is desired . And then in his Majesties speech following ; And I assure you my Maxime is , that the Peoples Libertie strengthens the Kings Prerogative , that the Kings Prerogative , is to defend the Peoples Liberties . O blessed King , ever may'st Thou live crowned with all blessings in Thy Royall selfe and Posterity , being knit unto Thy people in this indissoluble bond ! And herein His Sacred Majestie shewed himselfe a Peereles Sonne to His Peerelesse Father , who in his speech to the Parliament , 1609. besides sundry other rare passages to the same purpose , hath these words : The King bindes himselfe , by a double oath to the observation of the fundamentall Lawes of the Kingdome : Tacitly , as being a King , and so bound as well to protect the People , as the Lawes of his Kingdome : and expresly , by his Oath at His Coronation : So as every Just King in a setled Kingdome is bound to observe that paction made to his people by his Lawes , in framing his government agreeable thereunto , according to that paction which God made with Noah after the deluge , &c. And therefore a King governing in a setled Kingdome , leaves to be a King , and degenerates into a Tyrant , as soone as hee leaves off to rule according to his lawes . And a little after : Therefore all Kings that are not Tyrants , or perjured , will be glad to bound themselves within the limits of their Lawes : and they that perswade them the contrary , are Vipers and Pests , both against them , and the Common Wealth . Which words beseeming a just King , I have heere set downe as an honourable testimony of such a Father , of such a Sonne : and all to be for the stronger reason to all subjects to performe all due obedience to their Soveraigne . For if your Gracious King doe so solemnly by Sacred oath , ratified againe in Parliament under His Royall hand , bind himselfe to maintaine the Lawes of his Kingdome , and therein the Rights and Liberties of His Subjects : then how much are the people bound to yeeld all subjection and obedience to the King according to his just Laws ? So much of the proofe of the point . Now to the Uses . Here , 1. Not onely Papists , but the religion of Popery it selfe , come under the guilt and condemnation of Rebellion ; forasmuch as the maine Principle of Popery , is to exalt and acknowledge the Pope as supreme over all Powers , as Emperors , Kings , Princes , States , &c. And therefore not unworthily is their ‡ Religion branded for Rebellion , and their faith for Faction , and their practise murdering of soules and bodies . And though some Papists will take the Oath of Allegiance , as subjects to their King , yet they refuse the Oath of Supremacy , as acknowledging their subjection to the King upon no other termes , but as subordinate to the Pope , as Supreme . And so the Pope , and not the King , is the Papists King and Soveraigne . And yet how is their rebellious religion , nay which is rebellion it selfe , fostered and fomented in our Land ; to the infinite dishonour , not onely of God , but of the King , and His Supremacy , and danger of the Kingdom , if God in mercy doe not prevent it . The ancient Church , before Antichrist the great usurper mounted aloft , acknowledged no Supreme above the † Emperour , or every absolute Prince in his Kingdome , but onely God. 2. For Exhortation . Heere let all good Christians , and royall subjects learne to yeeld all feare , honour , obedience to their Soveraigne , following the direction and exhortation of the Apostle ; Let every soule be subject to the higher powers . And render to all their dues , Tribute to whom Tribute is due , Custome to whom Custome , Feare to whom feare , Honour to whom honour . And for the better stirring up of all those duties , which subjects owe to their Soveraigne , Let us often meditate of these reasons , and motives fore-mentioned by the Apostle ; and especially considering , That the King is Gods Minister , to doe Iustice , to punish the evill , and to countenance and reward the good : as also because hee attends continually upon this great office . And lastly considering in speciall , how our Gracious Soveraigne hath entered into Solemne and sacred Covenant with all his people , to bee their King and Protector , and to governe them according to his good and just lawes , and to maintaine all their just Rights and Liberties , and according to the Patterne of God himselfe , whose vicegerent hee is , to demaund of them no other obedience , but what the good lawes of the Kingdome prescribe , and require . With what alacrity then and readinesse , ought all Subjects to expresse their loyalty to their Prince , and with all adde their dayly and fervent prayers and supplications for the life of our gracious King , that under the shadow of his righteous and religious government , wee may lead a quiet and peaceable life in all godlinesse and honesty . It followeth : Feare the King , that is , with a filiall feare , as the feare of the Lord is , only keeping the difference , that the one is a religious filiall feare , the other a Civill filiall feare . The point in briefe is : True Subjects beare to their King such a feare , as children to their parents . Not a feare with terror ; as the Apostle sayth to Parents , * Provoke not your children to wrath . The name of a Father , is a name of love , and hath in it the bowels of a naturall affection , which is above all other kinds of humaine affections . Now a King is the Father of his Countrey , and all his loving and loyall Subjects are as so many Children into him . Hee is the Father of the great family of his Kingdome . Hee is the great Lord Steward , whom God hath set over his family to provide for them , and to protect them . He is the Shepherd of the people , to feed them , & rule them as Dauid , Psal. 78. 71. 72. Now the sheep are affrayd of the wolfe , not of the Shepherd . Therefore saith the Apostle , If thou doest evill , be affrayd . So as a good Subject so feareth , as hee is not affrayd , because he lives in obedience to God and his King. Againe this filiall feare in a Subject towards his Prince , doth necessarily imply an excellent and eminent love towards the King : yea greater love , then naturall Children beare unto their Parents , namely as they are members of the great politicke body , united to the King as the Head. There being a neerer tye of affection betweene the Head and the members ; then betweene a Father and his child . And therefore it is worthily sayd by that faithfull servant of God M. Perkins , A good Subject is more to love the life of his Prince , then his owne life . And great reason ; for the King is the breath of our nostrills , Lam. 4. 20. Hee is more worth , than ten thousand of us , 2. Sam. 18. 3. Vse 1. Let this be for exhortation to all good Subjects to feare their King as Sonnes their Father ; as their carefull Shepherd to provide for them under God , and to preserve them from wolves . 2. This may condemne those that would perswade Kings to rule in a terrible and formidable manner , as over a sort of slaves . Contrary to the Apostle , Rulers are not a terror to the good : Rom. 13. 3. Such are dangerous persons , that would turne filiall feare in Subjects to servile . For according to the old saying , Oderunt dum metuunt . Againe , hereunto wee may fitly joyne the next Point ; which is , That the true feare of a King , as it is a filiall feare , so it is a feare of adherency , a feare full of loyalty and fidelity , which makes a true Subject to sticke so close to his Prince at all times , and in all conditions , as nothing can make a separation . The King and his Subjects are united with strong ligaments , as the head and body . And this feare of adherency , is a speciall gift of God : as we reade , 1. Sam. 10. 26. There went with Saul a band of men , whose hearts God had touched . But such as cleave not unto the King are branded for children of Belial , who despis●d their King. vers . 27. So wee read also of David , when hee was in great distresse and straits , by reason of his unnaturall and traiterous Sonne Absalom , and those many tribes of Israel that had revolted to him from their King , yet some cleave unto him ; as 2. Sam. 15. 15. The Kings servants said unto the King : Behold thy servants are ready to doe whatsoever my Lord the King shall appoint . And vers . 21. Ittai said to the King , ( when hee went about to perswade him to goe back , and to take care for his safety , as verse 19. 2● . ) As the Lord liveth , and as my Lord the King liveth , Surely in what place my Lord the King shall bee , whether in death or life , even there also will thy servant bee . Here was a faithfull servant , and loyall subject indeede . And great reason , every good subject should sticke close to his King in all difficulties . First we are bound hereunto by a strong bond of conscience , as before , Rom. 13. 5. And this Conscience is grounded upon the true Religion , and feare of God , which is the surest bond of all obedience . This was that bond , which tyed the Christians of old to performe such faithfull military service unto the heathen Emperours , and those also , who where otherwise cruell persecuters of the Church , and Apostates from Christ. As wee see in the Example of * Iulian , who when hee commanded his band of Christians to march against his enemies , those of the heathen , they straight obeyed , and put their lives in hazard . But if he commanded them to fight against the Christians , their brethren , then they layd downe their Armes , and cast themselves downe at the Emperors feete , and offered their naked bodies rather to suffer whatsoever torments . A second reason why a good subject ought to sticke close to his King in all difficulties , because this is the meanes to make a Kingdome invincible , and terrible to the enemies . Therefore it was an old saying ; Divide and Rule . Divisions in a state , expose it to forraigne enemies . But unity of heart and affections betweene the subjects and their Soveraigne , makes a Common-Wealth happy and perpetuall . When my selfe was once at the High Commission falsly charged by a great Prelate of Sedition , in that ( said hee ) I had dedicated a * Booke to the Lower house of Parliament , thereby to incense the Commons against the King : I presently answered , No , my Lord , I dedicated my Booke to the whole Parliament , to wit , to the King , and both the Howses ; I doe not divide the head from the body ( my Lord ) but I pray God unite them together . Hereat he was mute , and all his raylings , and false charges were at an non-plus . So it seem'd some there were not farre off , who went about * at that time to divide the King from his people . And yet another of them said Amen to my prayer , being convinced of this trueth , that divisions or heart-burnings betweene the King and his subjects , are most perillous . Vse 1. Here then those are justly and severely censurable , even as traytors to the King and State , who play the make-baites betweene the Prince and people : And these are the Iesuites and Seminary Priests , or else those of their faction , who herein combine with them , as Samsons foxes tyed tayle to tayle , with a fire-brand , to set the whole State in a combustion , by stirring up and fomenting the fire of dissention betweene our gratious Soveraigne , and his loving and loyall Subjects . And this they labour to doe two wayes : either by incensing the King with a hard opinion of his best Subjects , those especially that are most religious and pious , humble and peaceable in his Kingdome : or else on the other side by incensing the people with a sinister opinion of their Soveraigne , thus playing lack of both sides , being Ambidexters , and know to make advantage every way . The first of these wayes : it hath beene an old practise of Satan , the Accuser of the brethren , ‡ to suggest and whisper into Kings eares evill and false reports , especially of Gods people , who , where ever they be , are the Kings best subjects . What a faire tale could Haman tell the King , concerning the Iewes , that they were a people scattered over his Provinces , & had their Lawes divers from other people , so as they might hereby trouble the peace of his Kingdome , and that they were factious , for they observed not the Kings Lawes , and therefore that it was not for the Kings profit to suffer them . Hereupon , seducing the King by his sycophants tōgue , he procures a Decree for their utter extirpation . It is observed by the Centurists in their Preface before the 5. and 6. Centurie , that this arte of satan̄ was much practised in those times against those that were most religious and pious , and that it prevayled much to the corrupting and overthrowing of Religion . And herein were the Arrians the chiefe sticklers in Princes Courts . I will set downe one passage for many . Et hoc quoque , &c. This also is remarkable in this present Century , that it presents before our eyes those artes , whereby false teachers doe mount on high : and afterwards obtaining their desire , they domineere as they list . For they creep into Courts , and by their hypocrisy , false tales , and detractions of sincere teachers , and by a kind of collusion with Courtiers , they doe surprise the mindes of the great ones , and Magistrates . For there is no office , or service that they promise not unto them . For commonly grave , constant , faithfull Ministers , Professors of the Word of God are hated in Courts and great mens houses : because they defend the truth more stisfely , and taxe sins more freely to which Courts and great ones are more obnoxious , than to them seemes fit , Parasites and Court Gnathoes interpret these things to redound to the reproach and diminution of the Magistrates authority , and to tend to tumults and seditions . And they speake pleasing and plausible things , being blind watchmen , dumbe dogs , plagues of soules , false Prophets , ravening wolves , the eves and robbers of soules , &c. Therefore with no great adoe , they make havocke of the most able Ministers , such as teach truly , seriously , gravely and savingly , in the Church of God , and such as are of their owne Sect they preferre and place them in the Chaires . So there , and much more to this purpose . But what need wee turne over antiquity ? Have wee not examples enow neerer home . What then 's more common in * Amasiahses mouthes , then declamations against the good Ministers of the Land , the Kings most loyall , loving , dutifull , faithfull , obedient peaceable subjects ? How do they heare of such Declamers , Factious , Seditious , Turbulent , Disafected to the * present goverment , enemies of the Kings Prerogative , and what not ? By this meanes , oftē inculcated , they seeke to ingratiate themselves , and to bring into disgrace the true servants of Iesus Christ. Nor are they content , to abuse our pious Princes eares in the Pulpit , but also on the Stage . O pyous , holy , reverend , grave , gracious Prelates , whose Academicall Entertainment of pious and religious Kings and Princes ( in stead of learned and Scholasticall disputations , or exercises intable to the condition of a learned Academy ) is a scurrilous Enterlude , and this in disgrace of that , which is the greatest beauty of our religion , to wit , true piety and vertue ! O blush at this ye Prelates , and in your shrift confesse how unseemly this was for YOV , that pretend to succeede the Apoles ! Eyther for shame mend your manners , or never more imprison any man , for denying that title of succession , which you so bely by your vnapostolicall practise . And may not that be applied to you , which Bernard , taxed Pope Eugenius with : where telling him of his pompe , Oves quid capiunt ? Si auderem dicere , Demonum magis , quam ovium passcua haec . What good do the sheep receive ? If I durst speake , these are the pastures rather of Devils , then of the sheep . Scilicet sic factitabat Petrus ? Sic Paulus ludebat ? Did Peter thus , I pray you ? Did Paul play , such play ? Surely for my part , I am ashamed of you , that ever it should be sayd , I haue lived a Minister under such a Prelacy . Nay , as if this had not been sufficient , this is done in the very heat and height of Gods Tragedy , still in Acting in the Imperiall City , when we were all mourning , yea , and every moment as dying men . Was this a time then of Entertaining the Court , and poysoning their eares with Enterludes , and thereby provoking the Lord further to plague the Kings good people , when you should rather have mooved his Majesty ( whō you & wee al know to be forward enough to hearken to such a motion ) to have called a true Fast , with Prayer and Preaching over the Land ? And was that a time of Enterludes ? Why did you not feare some Plague to grow in such a mighty assembly ? When notwithstanding Preaching is made dangerous by you , for feare of the plague ; which should be a meanes ( as it hath beene formerly ) to drive away the plague , by bringing the people to true humiliation and reformation . Whereas your guelded Fast-book ( contrary to the Proclamation ) I am sure brought us for a hansell , a double increase of the Plague that weeke , to any weeke since the Plague began : and most terrible weather withall , to the Kings great losse , and the Mercheants , the angry countenāce of heaven ever since pouring Gods wrath upon this your hypocritical Mockfast . But by the way take this with you : As , when the Lord calls to Fasting , you fall a Feasting : So there is a hand writing over you on the wall , the Prophet Esay will tell you , from the Lord , Surely this iniquity shall never be purged away from you , till ye dye sayth the Lord. But now do not exclame , as if I spake against such intertainment of our Gracious Soveraigne , & his noble Court , as is indeed honorable , grave , and sutable to such a Majesty & Traine , for whom I am ready to Sacrifice my deerest blood , if need were . Let not malice sucke poyson out of the sweet flower of candid sincerity . But this by the way . Secondly , as Iesuites and their Faction , the Popes Factors doe , labour to divide the King from his good Subjects , by poysoning his gentle eares with their Serpentine breath , in their malicious detractions : So on the other side , they so carry the matter with the Subjects , as to cause disunion of affection betwene them and their Soveraigne . As first the Iesuites and Priests , by seducing the people to their Superstition and Idolatry , which of it selfe is a drawing of their hearts away , as from their God , so from their King. Secondly the Prelates , who do so interpret and presse the Kings Acts ( which his Majesty intendend for good ) as if hee prohibited the Ministers to preach of the saying Doctrines of grace & Salvation , without which the very Gospel is destroyed . For example : I my selfe was convented by a Pursivant to London house , and there by his Lordship charged , for preaching of the Goulden Chaine of Salvation , Rom. 8. 29. 30. as it lay in my course , preaching upon the whole Chapter . It was objected to me , that therein I did * contrary to the Kings Declaration . To which I answered , that I never take the Kings Declaration to be intended by him for the suppressing of any part of Gods truth , neither durst I ever conceive a thought so dishonourable to the King , at to thinke him to be an instrument of suppressing Gods truth . And have I not good ground for it ? For in his Majesties Declaration to All his loving Subjects , of the cause which mooved him to dissolue , the last Parliament , Published by his Majesties speciall Command , his Majesty mentioning Richard Mountagues Appeale , which did open the way to those Schismes and divisions , which have since insued in the Church , expresseth himselfe in these words : we did for remedy and redresse thereof , and for satisfaction of the consciences of our good people , not only by our publick Proclamation call in that Book , which ministred matter of offence , but , to prevent the like danger for hereafter , reprinted the Articles of Religion , established in the time of Queene Elizabeth of famous memory : and , by a Declaration before those Articles , we did tye & restraine all opinions to the sense of those Articles , that nothing might be left for private fancies , and innovation . For we call God to record , before whom we stand , that it is , and alwayes hath been , our hearts desire to be found worthy of that title , which we account the most glorious in all our Crowne , Defender of the faith : neither shal we ever give way , to the authorising of any thing , where by any innovation may steale , or creep into the Church , but preserve that vnity of Doctrine & Discipline established in the time of Queene Elizabeth , whereby the Church of England hath stood & florished ever since . These be his Majesties expresse words . Well for all this , I was suspended from my Mistery . Thus when they would insnare or oppresse us , they lay all the burden upon the King , which how injurious , and dishonorable it is to his Majesty , I referre to them , that are best able to judge of matters of such moment . Take another instance Another time , namely then , when I was brought to the High Commission board at London-house , about that Booke of mine formerly mentioned , though they had nothing at all against mee , but rayling and reviling , and charging me with sedition , which I retorted upon themselves , whereby I put them to silence for the time : yet they recovering breath , one of them sayd , I must to prison . If I must ( sayd I ) I desire to put in baile , in regard of my Ministeriall charge , being within three dayes of Easter . No , quoth my Lord of London , that then was , * the King hath given expresse charge for YOV , that no ●ale shall bee taken for YOV . No , my Lord ? Then I desire to know by what Law or Statute of the Land you doe imprison 〈◊〉 : if it bee according to Law , I humbly submit my selfe : Otherwise I doe here claime the right and priviledge of a Subject , according to the Petition of Right . Well , for all this , to prison I must , and if I found my selfe agrieved , I might bring a writ of false imprisonment . To the Fleet I went , where I was a prisonner twelve dayes . And when they sent for me forth , to make me amends , they put me into the High Commission ; out of the frying pan into the fire . But blessed be God , and my King , by the benefit of whose good Lawes I obtayned a Prohibition against their illegall proceedings , which fetcht mee off those shelves , where else with the threatned storme of their Censure I must have suffered shipwracke . But now I referre it to the sad consideration of the sagest , whither that which hee fathered upon the King , was not a most dangerous , and seditious speech , tending to possesse both me , and the many by-standers , and consequently all the people in the Land , with a sinister opinion of the Kings justice & constancy in keeping his solemne Covenant with his people , as in that Petition of Right . Though ( I blesse God ) I could never intertaine such a thought of my King , that he should utter such a word , as to deny his old Servant the hanfell-benefit of his gratious hand , wherewith but a little before he had signed the Petition of Right , for the maintenance , not onely of myne , but of every good Subjects just and honest cause . Take yet another instance , and that also at the high Commission Court , where I was attending as a poore Client , or rather an Innocent at the barre , waiting for my Censure . There a Rule for a Prohibition for Master Prinne being cendered in Court according to the course of the Kings Lawes in that behalfe , presently my Lord of London , then President of the Court , stands vp and flyes in the face of Master Prinne and his Prohibition with great heat of passion , even almost unto fury , and after many threatnings to him , hee uttered these words , that * whosoever should dare to bring the next Prohibition , hee would set him fast by the heeles . This was spoken alowd in open Court. Now , as I conceive , this did not a little reflect and trench upon the Kings honor , the Lawes of the Land , and the Liberty of the subject . What ? for any man to dare with open mouth , and that in open Court , to out-dare the Kings just goverment of his Subjects according to his good Lawes ? Or upon what ground did hee thus boldly beare himselfe ? Vpon the King ? His Majesty had not long before signed ●he Petition of Right . Also his Majesties Declaration to all his loving Subjects of the causes which mooved him to dissolve the last Parliament , Published by his Majesties speciall commaund , 1628. Speaking in his name , that for the Parliaments full satisfaction and security ; Hee did by an answer , framed in the forme by themselves desired , to their Parliamentary Petition , confirme their ancient and just Liberties and Rights , which ( saith his Majesty ) Wee resolve with all constancy and justice to maintaine . Whereupon then did this man dare to utter such an insolent speech ? Not from the King , I am sure . Wee have his Royall Word , and Hand to the contrary . And yet some perhaps might surmise , that hee durst not speake thus in open Court , had hee not some better ground for it , than his owne desperate boldnesse . Or the best Apology hee can make , is , that his tongue did runne before his wit , and that in the flames of his passion he sacrificed his best reason , and loyalty . To these Instances , wee will adde two or three more , very remarkable , and whereof wee all at this very time are eye-witnesses ; for they are still in acting . The first is , That most outragious practise of the Prelates in making havocke of the Church , and of Religion , by suspending , excommunicating , outing of Ministers from their freehold , and the like , because they cannot , dare not read the booke for sports on the Lords day . Now the Prelates and their officers , herein most insolently , and with a high hand proceeding , neither according to Law , nor Canon , upon what authority doe they goe ? Surely they lay all the load upon the King. Why upon the King ? Doth the King commaund that Ministers shall read it in their Congregations ? No such thing . The Booke Orders that it bee published in Churches : but expresseth not that it bee read by the Ministers . Indeed it saith , Wee further wi●l , that publication of this our Commaund bee made by order from the Bishops , &c. Now the publication of the Commaund differs from the reading of the Booke . The commaundement may be published , and yet not the Booke read . Well : but it pleaseth their Lordships so to extend their order . Ministers must read it . But they dare not doe it , as being against their Consciences . If not , what then ? They must bee suspended , and are . By what Law , or Canon ? That matters not , their will is so . But if they alledge the Kings authority , as they doe , where show they the King hath given them this authority to proceed so illegally and incanonically ? The Booke orders no such severe and wicked Censures to be inflicted upon any in that behalfe . No , nor yet gives the Bishops any expresse order , or power at all to punish any Minister in this case . And will no lesse Censure then serve the turne , then suspension , excommunication , deprivation , and the like ? but they are rebells against the King. If so , then there is a Law to punish them . But how are they rebells ? They resist not , they doe no violence to authority . All disobedience is not rebellion . For then Daniel , and the three children had beene rebells , for not obeying the Kings Commandement . But the Ministers ( I say ) that refuse to read the Booke , doe not therein directly disobey the King. For first , the Booke expresseth no such Commaundement , that Ministers shall read the Booke ; as before . Secondly , no wife and honest man , can ever imagine , that the King should ever intend to commaund that , which mainly tends to the publicke dishonour of God , and his Word , to the violation and annihilation of the holy commandement touching the Sabbath , to the alteration of the Doctrine of the Church of England , which in the * Homily clearly & fully grounds the sanctification of the Lords day ( which it calls our Christian Sabbath-day upon the fourth commaundement ; and conseqnently to the destruction of the peoples soules . For this were against all those solemne royall Protestations of the King , as where he sayth : * Neither shall we give way for the authorising of any thing , whereby any innovation may steale or creepe into the Church , but preserve that unity of Doctrine , &c. But the reading of this Booke by the Ministers is to bring in ( and that not creepingly and by stealth , but by the head and shoulders , as it were by a flood gate set open ) a mighty innovation of the unity or Doctrine concerning the Sabbath , which hath beene ever since the Reformation , and so from the Raigne of Queene Elizabeth of famous memory , constantly , universally and unanimously maintayned in the Church of England , untill this late faction of Anti-Sabbatarians started up , to cry downe all Sanctification , all power and purity of Religion . And indeed the innovation of the Doctrine of the Sabbath bring in with it an universall innovation of all Religion , as experience is an eye-witnesse . Therefore for certaine , the King never gave authority to the republishing of this Booke in case it should any way tend to any innovation , or violation of the unity of Doctrine professed and maintained in our Church . Againe , the profanation of the Sabbath , or Lords-day , which the Booke seemes to give allowance unto , as in sundry sports there specified , is directly against the very first Act of Parliament in the first of King Charles ( an auspicious beginning , promising a religious and gracious Raigne ) where it is expressely sayd , For as much as there is nothing more acceptable to God , then the true and sincere service and worship of Him , according to his holy will , and that the holy keeping of the Lords day is a principal part of the true service of God , and therefore all unlawfull exercises and pastimes are prohibited upon that day . Now what are unlawfull exercises and pastimes prohibited on that day ? Namely , not only those there specified , but all other unlawfull pastimes , as there it is sayd . What are those ? By name , all dancing , leaping , rebelling , and such like , in termes condemned , by Imperiall Edicts , Decrees of Councells , writings of ancient Fathers , of all learned Divines both Protestants and Papists , in all ages . And King Iames of famous memory in his Basilicon Doron to his Sonne , hath these words : Certaine dayes in the yeare would be appointed for delighting the people with publicke Spectacles of all honest games and exercises of armes : as also for conveening of neighbours , for intertaining friendship and heartlinesse , by honest feasting and merrinesse : as in making playes , and lawfull games in May , &c. So that alwayes the Sabbaths be kept holy , & no unlawful pastimes be used . By which words it is evident , that all Sports on the Sabbaths , or Lords dayes , are condemned as unlawfull , which yet are by King Iames allowed on other dayes : Now will any say , that our gracious Soveraigne , the Peerelesse Sonne of so Peerelesse a Father , doth herein disobey his Royall Fathers instruction , as to allow May-games , and the like , as lawfull on the Sabbath , which Hee expressely and by name forbids to bee used on that day ? Object . But the Booke for Sports was first published in Print in K. Iames his name , and therein May-games , and other Sports are alowed on the Sabbath dayes . Answ. It s too true . But if wee consider the maner of putting forth of that booke at first , we shall finde how light it is , to hold waight , or to preponderate that learned and judicious Booke , honorably , Stiled Basilicon Doron . First it was procured , compiled , and published in time of his Majesties Progresse into Scotland , when he was more then ordinarily merily disposed . They that were the compilers of it ( for we must not thinke the Kings leasure served him to doe it ) for their officiousnesse ( Populo ut placerent ) God rewarded them , the one not long after injoying his life , the other surviving & out-living both his favour & place in Court. Againe it was never read , nor yet pressed upon any Minister to be read , during King Iames his raigne , which lasted six yeares after the publishing of the said Booke in Print . Thirdly , it was not ratified under the Kings broad Seale , as publick royall Acts use to be , to make them authenticall . Fourthly , this booke was not inserted in his royall works sent to Oxford , as not sutable to be ranked among so many learned and pious workes . Lastly , it was never in his raigne used as a snare , and engine , to outt good Ministers out of their Ministry and living , as it is now used by the Prelates . Quest. But how came it to be revived , & republished , K. Iames being dead , and this book also , having no place in his royall Workes to preserve the memory of it ? Answer . By whose meanes it was raked out of the Ashes , I know not , but this I am sure of , that the republishing of it with some addition , was the first remarkable worke , which was done presently after the Lord of Canterbury tooke possession of his Grace-ship . Which done , his Grace was very zealous for the pressing of it to be read in all the Churches of his Province , so as the vnwary and hasty reading of it hath caused the dignity of some to kisse the dust , and the not reading of it hath cast some out of their livings by suspension , yea , and out of the Church too by Excommunication : though ( blessed be God ) their dignity shineth the more gloriously . So as the violent and furious pressing of it by the Prelates and their instruments , hath proved a most pernicious snare to all the Ministers in England . And though the Prelates , with their Learned Doctors , and heires apparent , have pulled their wits , broken their braines and sleep , spent many precious howers , and dayes , and moneths in compiling and setting forth Treatises , Histories , Sermons , and such like , and all to ouerturne the fourth Commanndement , with the Sanctification of the Sabbath day , and so bring in Libertinisme and all profanesse into the Church , thereby exposing our Religion to the reproch and scorne of the Papists themselves , the * learnedst of them confessing , that their profanation of Holy-dayes caused their Catholick Religion to be Scorned of the very Turkes , and hindred their Conversion ; so farre are we from all hope of converting Papist to our Religion , by vsing the Liberty of our vaine and madde fooleries on the Lords Holy day , which they detest on their Festivall dayes : Yet all their sophistry , decurtations of authorities , wrestings , wrangling , windings , contradictions , vaine distinctions , and bold asseverations , will never be able to abide the test , or yet the light , when their drosse , and false visard shall come to be puld off . Againe , besides the dishonour of God , and of his word , the violation of his holy Commaundement , the precipice and downfall of the peoples soules into perdition , and the reproch of our Religion and Ministry , all which the publick reading of the Booke draweth after it ; the least whereof were cause sufficient to deterre & stay Ministers from reading of it : besides many other reasons , there is one more , and that of no small consequēce , & which makes me trēble with the very thought of it , namely that Ministers in reading this booke to the congregation , should declare , how the Iustices of A●…s in their severall Circuits are commanded , th●t no man to trouble or molest any , in or for their lawfull recreation , such as are there specified , Alas , then , what shall Parents , and Masters doe , when their Sons or daughters , and servants will abroade , and take their liberty of Sports , at least wise after evening prayer every Lords day , and will stay out as long as they please , when in the meane time their Parents or Masters , being godly disposed , would haue them to spend the time at home in the private duties of the day , for the good of their soules ? Gladly would they restraine them , but they may not , dare not , for feare of being brought before the Assises , there to bee punished for their Sons or Servants offences . And what 's the issue of this ? Doth it not ingender in youthes mindes ( too prone to run riot , without a spurre ) contempt of their Parents , or Masters , being freed by the booke to follow their pastimes on the Lords-dayes after evening prayer , so as they will attend upon no private family dutie , either requisit for their soules , or necessary about the house ? And though this liberty be dispensed only upon the Lords-dayes , and their holy dayes : yet it is sufficient to breed in them , and traine them up to such a habit of contempt and so of a rebellious humour toward their Parents and Masters , as they wil be ready to fly out upon all occasions , & they wil be contained within no bounds of their obedience . Of this how many Masters do complaine , but the Iustice that should bright them , must for sooth punish those Masters if their servants complaine of restraint . And among many other examples of youth●… Contempt and rebellion against their Masters , and that upon the occasion of the Ministers reading of the said booke in the Congregation , I will alledge one related to me in a letter , by a reverend Minister of good credit , so as no doubt is to be made of the truth of it : In October last , 1636. the said booke for Sports being publickly read by the minister ( one Master Hubberd of S. Stephens Parish ) upon the Lords day , three Apprentises being present at the reading of it , were so overjoyed at the Liberty dispensed in it , as that they spent six shillings that same day at the Taverne , concluded to run from their Masters , hired horses on the Lords daye 3. weekes ensuing , executed their plot , rode away towards London , were pursued , overtaken , and two of them brought home , made this Confession . O cōsider this al ye my brethrē , that have read the booke , how many soules you have indangered , if not destroyed hereby ! So as this is a trenching , or rather a violent inroade upon the fifth Commandement , which saith , Honor thy Father and thy Mother &c. Thus the reading of this booke to the Congregation , teacheth them at once to breake two great Commandements in the Decalogue ; the last of the first Table , and the first of the Second , and so cutting in sunder the very sinewes , not only of Religion , but of all Civill Society at one blow . And by this occasion , what Ministers instructions , Exhortations , reprofes of youth in this kind will be of any authority with them , when they teach them , how to sanctify the Lords day according to his word , how to feare God , and to honour and obey their owne Parents , and masters in the Lord , as well upon the Lords dayes , as upon other dayes ? Who then seeth not here a most dangerous overthrow of those two great Commaundements in the Law , which are the very pillars both of Religion , and of Civill Society , and which be ing pulled downe , the whole house must needs become a ruinous heape of all confusion ? And doth not this tend to the inuring and training up of all unbridled , untaught , and unseasoned youth , by degrees to such a height of insolency , as that , upon some discontents , or other occasions , as Iesuites baites and seducements , they are easily drawne to advance their rebellious lusts against those that bee higher in authority , then their Masters , and Parents , which the Lord prevent ? Yet such like Souldiers , trained up in such a licentiated disorderly campe , as that of Venus , or the Lady May , in their sportfull intertainments , are those like to prove : who when they should fight for their King and Countrey , will bee ready either to take their heeles , as not knowing how to keepe ranke , or because effeminate Sports and warlike encounters will not suite together . Our Homily against wilfull Rebellion noteth , how Rebels and Sabbath-breakers goe hand in hand together . For there it is said ; Rebels doe not only leave the Sabbath-day of the Lord unsanctified , the Temple and Church of the Lord unresorted unto , but also doe by their workes of wickednesse most horribly profane and pollute the Sabbath day , Serving Satan and by doing of his worke , making it the Divels day instead of the Lords day . And surely if this liberty of youth bee not all the sooner restrained , the whole Land may rue it one day . And therefore if the Prelates had any regard either to the honour of God , and of his Word , or to the setled peace of the Kingdome , as they have but little , as appeareth too palpably by their practises , in disturbing and disordering of all they would have been so faire from procuring the republishing , and from pressing and oppressing Ministers about the said booke , as they would rather have become humble suiters to his Majesty to have set forth some severe Edict for the better Sanctification of the Lords day , that so the people might be kept in better obedience both to God , and to his Majestey . Forasmuch also as the giving libertie of such sports , whereby it is manifestly profained , is without all example in any age of the world : and their so pressing of it , with that cursed and tyranicall tigor , both without and against all Law , and all example , and that also in the Kings name , is very dangerous to breed in peoples mindes ( such as are not so well acquainted with His Majesties either noble and Christian disposition , or His many solemne Protestations to keepe Religion safe and sound ) I know not what strange Scruples on feares , causing them to stagger in their good opinion of His Majestie , when indeed , the whole burden of the blame is to be laid upon the Prelates , as either the chiefe procures of these things , or the not hindere● of them . The last instance , whe●●in the Prelates doe indanger a division betweene the King and his good Subjects ( whom the Lord preserue in a perpetual bond of unity ) is their most impetuous and violent obtruding of new ●ites and Ceremonies , which they haue begun through some whole Diocesse , and exacting a new conformity in all Ministers there unto . This is another snare , wherewith they may catch more Ministers , either to outt them of their Ministery , and living , or else to captivate them for ever , as vassalls for whatsoever base uses their good Masters will put them unto . And herein they haue made a faire progresse already , as ( for example ) in two whole Counties , Norfolke and Suffolke , where in a very short space they haue made the fowlest havocke of good Ministers , and their flocks , now left desolate , and exposed to the Wolues , as sheepe without their sheepheard , as our eyes have never seene : For there are already Threescore Ministers in that one Diocesse suspended , and betweene three and Fowrescore more , have time given them now till Christ-tide , by which time either they must bid their good Conscience farewell , or else their precious Ministery , and necessary meanes . Neither I thinke can it be shewed , that in all Queene Maries time there was so great havocke made in so short a time of the faithfull Ministers of God , in any part of , yea , or in the whole Land. And now doe those Counties and Countries groane under this intolerable burthen , remedilesse , if God and the King doe not relieve them . And our neigbours house being thus on fire , doth it not concerne us all to looke to it ? For they say that this shall be a precedent for all England . But upon what ground is all this ? What authority doe they shew for these outrages ? The King ? That is answered before by his solemne Protestations to the contrary . But they plead the Act of Parliament for Vniformity before the Communion Booke , wherein is reserved a power to the Queene with advise of her Commissioners , or of the Metropolitan to ordayne and publish such further Ceremonies or Rites , as may bee most for the advancement of Gods glory , the edifying of his Church , and the due reverence of Christs holy Mysteries and Sacraments . Hereupon they ground all their Innovations . But for this : First obserue , that this clause of the Act is limmited to Queene Elizabeth , and not extended to her Successors of the Crowne , they are still expressed . Secondly , admit it was intended to the Successors : yet it is with that qualification , as may bee most for the advancement of Gods glory , the edefying of his Church , and the due reverence of Christs holy Misteries and Sacraments . Well . To bring our new Rites to this Rule . First , doe they make to the Advancement of Gods glory ? What ? Superstitious , Idolatrous worship , of wooden Aultars ? What ? a complementall Crouch to Iesus , when they Crucifie Christ ? What ? to bow before a Crucifix ? Againe , for the edifying of his Church . What ? by the Preaching and not praying in the Pulpit before and after his Sermon ? What ? by the expounding of the Catechisme ? What ? by reading a second Service at the Altar , where the people cannot heare it ? And for due reverence to Christs Sacraments . What ? by possessing the people with an opinion of a Popish reall presence ? What ? by offering Christ in sacrifice upon a Wooden Altar ; By a Priest of mans making ? What ? by drawing the people to a new adoration , by bringing them up close to the new Altar ? But they will say , all makes for them . And who shall bee judges , but themselves who are the Church ? Therefore , Lastly I answer for all that no humane rationall creature can bring the least shadow of colour , that this Act did giue the Queene or her succssors any power to set up Popery againe . This is out of all question . But now our New Reformers are tooth and nayle for setting up Popery againe : witnesse their hoysing up Altars in most places , as also of Images , Crucifixes with adorations , putting downe of the meanes of knowledge , as Preaching , and bringing in of Ignorance , also preaching for sundry points of Popery , as Auricular Confession , praying to Saints , yea printing of such Sermons , prayer for the dead , and many other . All which while they set up with a high hand , and so as if the King gaue them authority so to doe ( of which all his Solemne protestations ( I say ) doe sufficiently resolve us the contrary ) they must needs mightily shake and unsettle the peace of the State by these their dangerous and desperate attempts , and sill the peoples minds with musings what the issue will bee , and how the King will digest these things at the Prealates hands , which tend to the most dangerous dividing and renting of the Kingdome asunder . The next instance , is their arrogating of their Episcopall title and office of Superiority from Christ and his Apostles . This they did lately in the High Commission Court , and that upon occasion of Doctor Bastwicks cause then before them . Where hee was accused and severely censured , for writting a Booke intituled Flagellum Potificis , & Episcoporum Latialium : in which booke bee whipped that usurped authority of the Roman Hierarchy ; through whose sides , by reason of their neere affinity or rather consanguinity , they being sensible of the smart of his whip , tooke it all upon themselves , and so , as Iudges in their owne cause , passed their Episcopall censure upon him ; yea although he not only in his booke , but openly before the whole Court professed and protested , that hee medled not with those Prelates , who received and acknowledged their Episcopall Iurisdiction from Kings and Princes ; and withall he alleadged and read in the audience of the Courts sundry Statutes , as in King Henry the eight , Edward th● sixt , and * Queene Elizabeth , which doe annex all Ecclesiasticall Iurisdiction unto the Crowne of England ; So as no Prelate , or other Person , hath any power to visit Ecclesiasticall persons , &c. But he must have it immediately from the King ; and confirmed by Letters Patents under the great Seale of England . This Iurisdiction annexed to the Crowne of England Doctor Bastwicke alledged in Court against that usurped Iurisdiction of the Hierarchy of Rome , which they challenge from Christ. Notwithstanding they alledged for themselves , that they had their Episcopall authority from Christ , and if they could not proove it , they would cast away their Rochets . So they may cast their caps too , for any such proofe they can bring for it . But stopping the Doctors mouth , that he might not plead his cause , they proceeded to a most grievous censure of him , in 1000. pound fine to the King ( for maintaining the Royalty of His Crowne against the Prelates usurpation , who would plucke away that gemme from , it ) Imprisonment , Excommunication , suspension from his practise in Prison , and the many miseries depending thereupon , and devolving upon his Wife and children . So as it is plaine , they usurpe , professe and practise such a jurisdiction , as is not annexed to the Imperiall Crowne of England , but which with the Pope , and Prelates of Italy , they claime from Christ. And this is cleere by a threefold practise of theirs . 1. Their censuring of Doctor Bastwick for this very cause , that hee impugned all Episcopall Iurisdiction over Gods Ministers , claimed from Christ , or the Scripture . So as they make it their owne cause with the Pope , and his Prelates , as all holding by that title , and not from the authority of Kings and Princes : And this is according to that in Dr. Pock●●ngtons Sunday , no Sabbath , where hee saith , pag. 48. Hereby wee may by Gods mercy , make good the trueth of our Church . For wee are able lineally to set downe the succession of our Bishops from St. Peter to St. Gregory , and from him to our first Archbishops St. Austin , our English Apostle , downward to his Grace , that now fits in his Chaire , Primate of all England , and Metropolitane . So hee . Thus wee see how our Prelates have no other claime for their Hierchie , then the Popes of Rome have and doe make , which all our Divines fince the Reformation , till but yesterday , have disclaimed , and our Prelates cannot otherwise assume , but by making themselues the very limbes of the Pope , and so our Church a member of that Synagogue of Rome . Secondly , the constant practise of our Prelates proveth this : for they neither have at any time , nor have sought to have any the Kings Letters Parents , under the great Seale of England for their keeping Courts and Visitations , &c. But doe all in their owne names , and under their owne Seales , contrary to the Law in that behalfe . Thirdly , in that they labour by all meanes possible to maintaine this their absolute and independed Iurisdiction , as no way depending on the King ; and namely , by stopping the ordinary course of Law , that the Kings people may bee cut off from all benefit of the Kings good Lawes , and of their native ancient Liberties ; so as it is become very geason , and a rare matter to obtaine a Prohibition against their illegall practises , invexing & oppressing the Kings good Subjects ; nay they are growne so formidable of late ( as if they were some new generation of Giants ) that the very motion of a Prohibition against a Prelate , or their Proceedings in the High Commission , makes the Courts of Instice startle ; So as good causes are lost , and Innocents condemned because none dare pleade , and judge their cause according to the Kings Lawes , whereby wee ought all to be governed . For example : the Ministers of Surry , who are suspended from their Ministery , and outed of their meanes and freeholds against all Law , or Conscience : yet are so disheartned and overawed , that they dare not contend in Law against the Prelate , for feare of further vexations : and they are out of hope of any fayre hearing in an ordinary Legall way . Nay when Doctor Bastwicke had procured a Hab●as corpus to remove him out of the Bishope stincking prison in the Gate-house unto the Kings Bench. and thereupon was removed thither-yet notwithstanding they procured the reversing of this Legall Order , and brought the Prisonner backe againe with avengeance and triumph to his old lodging . Thus wee see they have gotten such a power into their hands , as doth overtop and countermaund the Kings Lawes , and the peoples Liberties , Now this power they have not from the Imperiall Crowne , according to the Lawes of the Land , but it is a meere usurpation . So as being a power not derived from the King , as the immediate fountaine of it , it proves to bee at least a branch of that forraigne power altogether excluded in the Statute of 1. Elis. cap. 1. And it is flatly against the Oath of Supremacy in the same Statute , which all Prelates take , wherein they professe and promise faith and true allegiance to the Queenes Highnesse , her Heires and lawfull Successors , and to their power to defend all Iurisdictions , Priviledges , &c. granted or belonging to the Queenes Highnesse , her Heires &c. Now all Ecclesiasticall Iurisdiction , which the Prelates have authority to exercise , being annexed to the Crowne ( as is cleere by the foresayd statute ) either they must not claime it by another title , or if they doe , they are all in a Tramunire , and under the guilt of perjury . And whither they bee not also in a Praemunire for practising their Iurisdiction , as keeping of Courts , visitations , &c. in their owne names , not having the Kings Letters Patents under the Great Seale of England , I leave to the learned in the Law to judge . But some will say , that they defend and maintaine all Ecclesiasticall Iurisdiction to bee from the King , For in the visitation Articles for Norwich , by Mathew their Lord Bishop , this is one , Be there any in your Parish , that have denyed , or perswaded any other to deny , withstand , or impugne the Kings Majesties Authority , and Supremacy in causes Ecclesiasticall within this Realme ? First , I answer , this is a faire colour and pretence , as if it were against Papists . Secondly it is against their ordinary practise , as in the former examples . And thirdly admit they doe sincerely professe , that they have or hold no Ecclesiasticall Iurisdiction but from the King ; yet the question is , whither they will say , that all those outrageous courses they how hold , and the pranks that they play in many places of the Kingdome , are by speciall warrant from the King : or whither the King by some generall warrant dormant hath given them this unlimited power , which they at their pleasure doe exercise ? For instance : Will Mathew Lord Bishop of Norwich say , that hee hath any warrant from the King , speciall or generall , for making such havocks and hurliburlies in those two great Counties of Norfolke and Suffolke , to the intollerable dishonour of God , injury to his Ministers , and people , and tending to most dangerous consequences ? If hee have not any warrant , but doth it of his owne head , or by the instigation of any other Arch-Prelate , then let him looke to it , least he come to suffer as an usurper , a bringer in of a forraigne power , an Innovator , Oppressor , Persecutor and troubler of the peace of the Church and Kingdome . If he say he hath warrant for 〈◊〉 let him 〈◊〉 it . But I hope hee will not father his desperate courses upon the King. What ? will hee say , that the King gives him a power to exercise such unheard of tyranny and injustice upon the Kings peaceable Subjects , and Christs faithfull Ministers , and that against the Kings Lawes , and peoples Rights , all which the King hath sworne againe and againe , and solemnly protested to maintaine inviolable , as his owne Crowne ? Never therefore let any man dare to pretend any such thing , so dishonourable to his Majesty . Againe suppose which yet is not to bee supposed ) that the Prelates should so farre prevaile , as to procure a grant from the King to doe all those things , which of late they have done , tending to the utter overthrow of the Religion by Law established . Yet , whatsoever colour , pretext , or ●ow could they make for this , the King ( to speake with all humble reverence ) cannot give that power to others , which hee hath not himselfe . For the Power that is in the King is given unto him by God , and confirmed by the Lawes of the Kingdome . Now neither God in his Law , nor the Lawes of the Land , doe allow the King a power to alter the State of Religion , or to oppresse and Suppresse the faithfull Ministers of the Gospell , against both Law and Conscience . For Kings are the Ministers of God for the good of his people , as wee shewed before . But what doe I speake of this ? If all the Prelates in England did never so boldly affirme , that what they doe in these extravagant courses of theirs , it is by warrant from the King I would be so fat from giving any credit unto them herein that I should be the first that should addresse my humble complaint to his Majesty of such dishonour done unto him , and humbly petition his Majesty to vindicate his honour from the least suspition of his giving way to , or countenancing the Prelates in such their practises , as cry up to heaven for vengeance upon their heads . This I have urged the more , both in reverence to his Sacred Majesty whose honour I cannot indure should receive the least blemish ; and also in reference to the point in hand , because such usurpation of the Prelates cendeth directly to make a division betweene the King and his subjects , cantrary to that which we teach here , that good Subjects must cleave to their God and King without separation and defection , which is by the ligaments of good Lawes , which being broken , they are as the resolution of the nerves in the naturall body , or the cutting in sunder of the sinewes , whereby the head and members are united and compacted in one intire body . And therefore this claime , which the Prelates make , of their Prelation and Iurisdiction over Christs Ministers jure divino , being repugnant not only to the cleare Scripture , forbidding all such domination as they practise ( as Math. 20. 25. &c. Marke 10. 42. &c. 1. Pet. 5. i. &c. ) for which they have neither the example of Christ , nor of his Apostles , nor of any ancient Bishops , but principally of Diotrephes 3 Iohn . 10. whom they imitate in affecting of preeminence , in opposing Iohn the Apostle , in exommunicating the Preachers , in prating against them with malicious words and the like ; but also to the Kings Crowne , to the Lawes of the Land , and consequently to the Liberties of the Subjects : I know not with what warrant or Conscience any Minister of Christ can submit to the Practises of these men , tending to the ruine of the Kingdome of Christ in this Land , and consequently of the whole Kingdome and State. Now all these instances alledged are so notorious , ( some of them fresh in memory , and many witnesses of them yet living , being done but the other day , and others yet present before our eyes ) that they cannot bee denyed , and their notoriousnesse makes them the more pernicious , as tēding to corrupt the Kings good peoples hearts , by casting into them feares , and jealousies , with sinister affections towards their King , as if hee were the prime cause of all those grievances , which the Prelates in his name doe oppresse the Kings good Subjects withall . But Trust in the Lord ( as it is my dayly prayer ) that hee will preserve the hearts and affections of his people closse and intire to their King , and that he will discover both to the King and his people these treacherous practises of the usurping Prelates , that so neither the King may thinke evill of his good people , nor they have the least jealousy , that his Maiesty approveth and countenanceth , much lesse willeth and commaundeth his Prelates to cōmit these their intollerable outrages . Well , come weenow to a second use , which is of Exhortation and admonition to all good Subjects , above all things to beware of those , that cunningly insinuate themselves betweene the barke and the tree , that labour to divide the head from the body , and the body from the head , by casting bones betweene the King and his good Subjects . And here ( Beloued ) let me in the name of the Lord admonish you , that whatsoever passages , or outrages you see to bee done by the Prelates , although they doe never so boldly pretend the Kings name for it , yee believe them not . Let never any Sinister opinion concerning his Sacred Majesty creepe into the closset of your brests , and as a Snake either sting or poyson your true & loyal hearts towards him . And therfore beware of all those Factors for Antichrist , whose practise is to divide Kings frō their Subjects & subjects from their King , that so betweene both they may fairely erect Antichrists throne againe , where it had beene in a good measure throwne downe , and cast out , yea by this time utterly rooted out of this Land , if he had not had such strong Sticklers as his Iesuites and Priests , yea the Prelates themselves ( as their practises plainly show ) to keep him in life , and to set him upon his feet againe . But yee Beloved , abhorre these Factors . And if ever they should so farre prevaile as to open a wide breach to let in a forraigne enemy ( which these their practises and proceedings pretend , and tend unto ) then shew your selues like those faithfull servants of David , sticke close to your King , and if any danger come neere his sacred Person , step betweene , and let the losse of your owne precious life , rescue and secure his , who is worth ten thousand of us . And so much for this point . The next point ariseth from the order of these words , Feare thou the Lord , and the King : That is , First , Feare the Lord , and then the King. It imports thus much : That all our obedience to Kings and Princes , and other Superiors , must be regulated by our obedience to God. Wee must so obey men , as wee doe not there in trench or dash upon Gods Commandement . God must first be served . Therefore in all Commandements of man , wee must consult with Gods Commandements or Law , that it be not repugnant unto it . This is also intimated in the order of the two Tables , the First concerning our duty to God , and the Second to our Neighbour . And Christ tell that Questionist in the Gospel , This is the first and great Commandement , to wit , to Loue God with all our heart , and the second is like unto it , Thou shalt loue thy Neighbour as thy selfe . And the like orders it set downe , 1. Pet. 2. Feare God : Honour the King. First feare God. And this stands with good reason . For , First , the King is Gods Minister and Vicegerent , and commands as for God , so from God , and in God. So as it is his office to command nothing against God. Secondly , If Princes shall commaund any thing against God , and his Law , then we must remember , that we are Gods servants too , and therefore must obey man in nothing , that stands not with our obedience , first to God. For this cause the same word of God is a rule both for the King , how to cary himselfe in governing , and for every Subject , how to cary himselfe to the King , and first unto God. Thirdly , otherwise to obey , or feare man before God , and so above or against God , is to make an Idol of man , in placing him in a throne above God. This is that feare of man , which bringeth a snare ( Pro. 29 : 25. ) but who so putteth his trust in the Lord , shal be safe . So as the feare of man which brings a snare , argues , a failing of faith in God. And this is a plaine defection and falling from God , when man is obeyed against , and above God. The vse hereof is manifold . 1. For reprehension . 2. For Instruction . 3. For Consolation . 1. For reprehension of refutation of these that so advance mans ordinances , and commandements , as , though they be contrary to Gods Law , and the funda mentall Lawes of the State , yet so presse men to the obedience of them , as they hold them for no better then Rebells , and to * deserue to be hang'd , drawne , & quartered , that refuse to obey them . And the chiefe Masters of his Mystery , are the Iesuites in their blind obedience : and they have gotten too many Doctors to bee their Disciples , and broachers of this new Doctrine . New I call it , because it is flat contrary both to the expresse Scriptures , and to the judgement of all Divines in all ages of the Church . And because this their doctrine is So briefe now adayes , I will set downe some Examples of the ancient Doctors judgement in this point . And I will relate them out of Gratian himselfe . As out of Augustine : It is not alwayes evill , not to obey the Commaundement , when a Lord commaundeth those things which are contrary to God. Then he must not be obeyed . And Hierome : If a Lord command those things which are not contrary to the holy Scriptures , let the Servant bee subject to his Lord : but if hee commaund contrary things , let him obey rather the Lord of his Spirit , then of his body . And a little after : If it bee good which the Emperour commaundeth , execute the will of the Commander : If evill , Answer : It behooveth to obey God , rather then men . And this also concernes Servant to their Masters , and Wives to their husbands , and children to their Parents , that they ought in those things onely to obey their masters , and husbands and parents ; which are not contrary to Gods Commandements . And Ambrose : Iulian the Emperour , although he were an Apostate , yet he had Christian Souldiers under him , to whom when hee said , bring forth your army for the defence of the Commonweale , they did obey him : but when he sayd unto them , Draw out your weapons against the Christians , then they acknowledge the Emperour of heaven . Againe Aug. Hee which resisteth the Power , resisteth the Ordinance of God. But what if that be commanded , which thou oughtest not to obey ? Here surely regard not the Power . Observe the degrees of humane Lawes : If the Substitute shall commaund that which ought not to bee done : Yet if the Proconsul command the contrary , thou doest not contemne the power , if thou choosest to obey the greater . Nor ought the lesser bee angry , if the greater bee preferred . Againe , if the Consul himselfe commaund one thing , and the Emperour another : If the Emperour commaund one thing , and God another : what thinkest thou ? the greater power is God. Pardon O Emperour : Thou threatenest a prison , He hell . Here then thou must take thy faith as a Shield , wherein thou mayst quench all the fiery darts of the enemy . And another Father : If any consent to anothers error , let him know he is to be judged as equally culpable with him . And Isidor . If any forbid you that , which is commaunded of the Lord : or againe , commaund that to be done , which the Lord forbiddeth : let him be execrable to all that love God : Also hee that ruleth , if hee , either prescribe or commaund any thing , besides the will of God , or besides that which hee evidently commandeth in the holy Scriptures : Let him bee accounted as a false witnesse of God , or a sacrilegious Person . When therfore the people are excommunicated , even because they cannot bee compelled to evill : then they are not to obey the sentence : because according to that of Gelasius , neither with God , nor with his Church doth a wicked sentence bind any man. So in Gratian. I will adde one more out of Bernard . O spouse of Christ , so obey man , as thou offend not the will of God. In evill workes never be obedient . Do not obey in evill any Power , although penalty compell , if punishments be threatned , if torments bee set before thee . It is better to suffer death , then to fulfill wicked commands . It is better for a man to bee killed , then to be adjudged to eternall damnation . So Bernard . I shall need to say no more to convince the novell impiety of those , who doe with all rigor impose , and the sinfull infirmity at least , if not base cowardise of them that obey such commaunds , as not only Gods word , but even their owne Consciences tell them , they ought not to doe . Blush then and be ashamed , O all ye Iesuiticall novell Doctors , that suspend , excommunicate , persecute with all fury Gods faithfull Ministers , and all because they will not , they may not , they dare not obey your wicked Commaunds , which are repugnant to the Lawes both of God and man : Certainly hell inlargeth herselfe for you , and your damnation sleepeth not , if you speedily repent not . Shall honest Christians and good Subjects , be as rebells , factious , and I wott not what , because they will not obey your factious rebellion against God ? I say , will not . This seemes a sore word , and you lye at catch , If a Minister say , he will not . Why I pray you ? Is this so hainous a word ? What say you then to the 3. Children , when the King himselfe in person threatened them with his fiery fornace ? O Nebuchadnezzar , we are not carefull to answere thee in this matter . If it be so , Our God whom we serve is able to deliver us from the burning fiery fornace ; and he will deliver us out of thy hand , O King. But if not , be it knowne unto thee , O King , that WEE WILL NOT serve thy Gods , nor worship thy golden Image , which thou hast set up ; See , WEE WILL NOT. The Scripture sets this downe thus in Commendation for them , and for imitation to us in like cases . Well , the second use is for instruction , concerning the duty of a Christian in this point , and the rather , in regard of the snares ; which Satan layeth to intrap soules this way in these dayes , by the new Iesuiticall doctrine of blind obedience . As therefore the Apostle Iohn saith , Beloved , believe not every spirit , but try the Spirits , Whither they be of God , because many false Prophets are gone out into the world : So I may say here : Many false Prophets are now abroad , being possessed with the spirit of the Beast , which so magnifie the power of man , and his authority in commaunding , that ipso facto all must yeeld obedience thereunto , without further adoe . Now this spirit is knowne by opposition to God and his word . It setteth man above God , above his word : and therefore we must beware of it . We must therefore So obey God in the first place , by guiding our selves in all things according to his word , as no commaund of man prevaile with us to crosse that . It is for beasts without reason , to yeeld a blind obedience to their Masters : but men , are of another stampe , who have not only reason , but religion to be the rule of their actions . The last use is for Consolation to all those that follow this rule . For howsoever obedience to God , and the not obeying of mans unjust commaunds fares ill in the world oftentimes , and never more , then in these dayes of ours , wherein though wicked Imposers are not able to give any other reason of their impious commaunds , but Volumus and Iubemus , Sic volo , sic jubeo , stat pro ratione voluntas , so as if present obedience be not yeelded , they cry out , Rebells , they suspend , excommunicate , sequester , undoe , threatening moreover halter and hatchet , as was noted before : yet a faithfull , honest , godly Minister , or Christian , being constant to his God and to his Word , as Daniel and the three Children were , shall find it more happy and comfortable to keep his Christ , and a good conscience , though with the losse of all these outward things , then to hold them with the losse of his conscience , and confidence in his Lord and Master Christ. Yea and herein have wee cause to comfort our selues , and to blesse the name of our God , who hath not left himselfe without witnesse , but hath raysed up many zealous and couragious Champions of his truth , I meane faithfull Ministers of his word , who choose rather to loose all they have , than to submit and prostitute themselves to the wicked unjust , and base commands of usurping Antichristian Mushromes . Surely this is an infallible signe to perswade me , that God will not desert his cause , seeing hee thus stands by his Servants , making them * more then Conquerers through him that loveth them . Yea their very not yeelding in this battell , is a present victory . For as the Holy Ghost saith : They overcame by the blood of the Lambe , and by the word of their testimony , and they loved not their liues unto the death . Therefore rejoyce yee * heavens , and yee that dwell in them . Woe to the * inhabitants of the earth . And surely this shall be the certaine issue of that maine battell , that is now a fighting betweene the Beast , and Christ , betweene the Dragon & the Lambe . For though the Kings of the earth have one minde , and give their power and strength unto the Beast : So as all these make warre with the Lambe : yet the Lambe shall overcome them : for hee is the Lord of Lords , and King of Kings : and they that are with him , are Called , and Chosen , and faithfull . Yea even those ten hornes , euen all those Kings that take part with the Beast , these shall hate the whoore , and shall make her desolate , and naked , and shall eat her flesh , and burne her with fire . So as Antichrist with all his traine and confederates for all their malice , power , pollicies and machinations , that Babilonian Tower , with all their strong walls mounting up to heaven , must all downe to the ground : and then it shall not repent those , that have been faithfull unto death , who shall receive a Crowne of life . Come wee now to the last point in the exhortation , which is the connexion of these two , the feare of the Lord , and of the King. Whence we learne . That the feare of the Lord , and of the King , ( their order duely observed ) ought not to bee separated . No more , then the two Tables of the Decalogue . For God must so be honoured , as we doe also in the second place honour our Superiours : And our Superiours must so be honoured , as in the first place wee honour God ; as was said before . Separated they must not bee . For they are like the two pillars in the Porch of Salomons Temple , the one Strength , the other Stability , which beare up the most beautifull Fabricke of the Church and State well compacted together , and established in the true feare of God , and of the King. Here then are condemned sundry dividers in this kind . As first , the Anabaptist , who deny lawfull Magistracy . They pretend to feare God , but they refuse to honour the King with their obedience . And therefore they doe not truly feare God. Secondly , heere are condemned the Papists , who divide and separate the feare of the Lord from the feare of the King. And that two wayes . 1. In that they allow by their good will , no honour , feare , or obedience to Kings from their Subjects , unlesse they will kisse the Popes toe , that is , acknowledge the Popes Supremacy , as well in Temporalties as in Spiritualties . For the Pope challengeth a power over all Kings and Princes , comparing himselfe to the Sunne , and the Imperor , and so Kings & Princes to the Moone , which is 47 times lesse then the Sunne , and must borrow their light and lustre from the Pope , as from the Sunne . As Cupers one of their Canonists saith , The Pope conferring the Empire upon Caesar , doth not abandon the Priviledges thereof from himselfe , seeing hee conferres onely the exercise of ruling : Seeing the direct dominion of the Empire is resident in God , and consequently in the Pope . And Iohn à Capistrano , ( or of the halter ) saith : It is for humility sake , that the Pope is moved to say , that he will not usurpe the regall dignitie , nor the Imperiall authority . Let every knee bow to the Pope , as unto Christ. And , Hee the Pope may excommunicate & deprive the Emperor : and absolve any man from his allegiance , which he oweth to man , by the plenitude of power which hee hath . And Angelus * Rocca in his Vaticana Bibliotheca , pag. 5. The Chiefe Pontife ( or Pope ) is crowned with a Tiara , or round bonnet , which they call the Kingdome of the World ; and his 3. Crownes doe represent the Imperiall Regall , and Sacerdotall , that is , the plenary and universall authority of the whole world . By the round Bonnet the Imperiall power is signified : by the Miter the Pontificall & spirituall . So hee . Thus wee see this great Antichrist exalts himselfe above all that is called God , or that is worshipped . Thus hee intercepts from the King that feare and obedience which is due vnto him from the Subjects , and takes it to himselfe . And thus hee not onely separates the feare of God , and of the King , but destroyes them both , in assuming and usurping them both to himselfe , as being both God and the King. Secondly , They separate Gods feare from the King in this , that they altogether free all their Votaries , and infinit Orders from the terrene power of Kings and Princes . As the Pharisees did nose-wipe Parents of the obedience of their Children by their device of * Corban . And as our Prelates ( right chips of the old blocke ) doe labour tooth and nayle to withdraw their necks from under the yoake of the Kings Lawes ; which their practise plainly prooveth , as we touched before . A second sort come here to be reprooved , that on the other side separate the feare of the King from the feare of the Lord : and those are such as attribute to Kings such an unlimited power , as if hee were God Almighty himselfe ; so as hereby they would seeme to ascribe that Omnipotency to the King , which the Pope assumes , and his Parasites ascribe to his Holinesse . And this these Parasites and paramours of Kings Courts doe , not for any true love , or reverence they beare to the King , but in speciall for these ends : 1. That they may by this meanes nourish a heart-burning betweene the King and his good Subjects , that so they may never meet together in Parliament , for the redressing of those many enormities and grievances both in the Church and commonweale , whereof these make-baites are the principall causes ; and so least they might bee brought Coram . Secondly , that so they may by their intoxicating flattery so indeere the King unto them , as to his most intire and intimate friends , and the onely Supporters of the Prerogative royall ; for as much as they have justly incurred the hatred of the whole Land , and so lye open to all the hazards , which envy may bring them into . Thirdly , by this meanes they are bold tousurpe a lawlesse and unlimited power over the Kings good Subjects , as if their advancing of Kingly power above its limites , were but to serve their owne turne in executing their lawlesse tyranny , by a kind of borrowed and abused regall power . And lastly , that they may by this meanes trample the Lawes and Liberties of the Subjects under their feet , and in fine bring the whole State of the Kingdome , King and all , under their g●●dle . For they must be true to their Principles , whereof this is one principall . * Episcopus non debet subesse Principibus , sed praeesse . A Bishop ought not to be subject to Princes , but to rule over them . And this they have sufficiently proved by their late practises , wherein they exercise a transcendent power over all Lawes both of God and man ; but whence they have it , I suppose themselves want good evidence , and I hope will be afraid to say , the King hath given them that Power , which himselfe would never either practise or yet challenge , as which God never dispensed to any humain Creature , and which his Majesty hath so often solemnly protested against , as we showed before . And thus ( I say ) these men crying up , and exacting universall absolute obedience to man : they doe hereby cast the feare of God , and so his throne , downe to the ground . Let this then in the least place teach men how to keep this knot of the feare of the Lord , and of the King , inviolable . For to separate them destroyeth both . And this is both the doctrine & practise of true Christians , and that of old . For Tertullian saith , that though the Christians were traduced to the Emperour ; as if they were enemies to the State : yet those traducers , as the Albiniani Nigrani , &c. Were found to be those enemies . But * a Christian ( saith hee ) is enemy to none , much lesse to the Emperour : whom knowing to be ordayned of his God , hee must of necessity both love and feare , and honour , and wish him safe . Wee therefore love the Emperour , so farre as it is both lawfull for us , and expedient for Him , as a man next under God : And whatsoever he is , he hath it of God , being lesse then God alone . And this hee himselfe willeth . For hee is so greater then all , while hee is lesse then the onely true God. Therefore we Sacrifice for the safety of the Emperor , but to our God , and his : but as God hath commanded by pure prayer . For the Propitiatory Sacrifice of the Masse was not knowne in those primitive times . And againe the * same Author in another place speaketh to this purpose thus : Placing the Majesty of Casar beneath God , I doe the more commend him to God , to whom alone I subject him : and I doe subject him , to whom I doe not equall him . For I will not call the Emperor God , either because I know not how to lie , or because I dare not deride him , or because neither himselfe will bee called God , if hee bee a man. It behooves man to give place to God. Let it suffice him to bee called Emperour . This also is a great name , which is given of God. Hee denyes him to bee Emperor , that calls him God. Vnlesse he be man , he is no Emperor . But ( saith he ) what need I speake more of Christian Religion and Piety towards the Emperour ? Quem necesse est suspiciamus &c. Whom wee must of necessity honour , as Him , whom our Lord hath chosen , that I may truely say , he is the more our Caesar , as hee is appointed of our God , therefore as being mine , I doe the more labour for his safety , So Tertullian . So wee also . And herein may all true Christians triumph , and make a holy boast against all Iesuiticall Sycophants , that doe traduce them to Kings and Princes , as enemies to their goverment : What one Protestant can they bring , that ever committed treason against his King , or lifted up a hand against his Sacred Person ? But wee can fill large volumes of Examples ( if need were ) of Iesuites , Priests and Prelates , that have beene notorious traitors to their Emperours , and Kings , and some of them , that have laid violent hand upon the Lords anointed . And howsoever they cry thiefe first , and their cry being lowder , prevailes most , especially being ushered in with the very name of Puritan ( as of old * the very name of Christians , was crime enough ) yet they which thus abuse the eares of pious Princes , both by base flattery , and mallicious traducing of good men , the Kings good Subjects , unto His Majestie , incensing him against them , that so they may more easily worke their owne mischievous ends : these will be found to bee the great theeves , as will appeare by that , which now followeth in these words : And meddle not with them , that are giuen to change . These words are an admonition to all that feare the Lord and the King , not to meddle with them that are given to change , that is , not to have fellowship , or partnership with them , as before was opened . The point we learne hence , is , That the true servants of the Lord , & subjects of the King , ought not to joyne with those , that are given to change , whither it bee in the State of Religion , or of the Common-weale . This is confirmed , first , with sundry places of Scripture . As Prov. 22. 28. Remove not the ancient Land-marke , which thy Fathers have Set. This alludes , as * Divines interprit , to the alteration of the State of the true Religion , & of good Laws . So Eccl. 10. 8. Who so breaketh an hedge , a Serpent shall bite him . An hedge is a bounder , or fence , betweene man and man. This is forbidden with a curse , Deutr. 27. 17. And the Princes of Iuda were reprooved , as those , That remooved the Bound , to wit , of the Lawes , Hose . 5. 10. Which * Zanchie expounds as the other . And the Ordinary ‡ Glosse expounds it of Trelates , ( which would be accounted Princes ) that remoove the bounds , that is , Preach other doctrine , then they have received from the Apostles . So as the Doctrines of the Apostles are the ancient Bounds , which must not bee remooved . Now with Innovators , such as feare the Lord , and the King , must not meddle nor pertake , and that for sundry waighty reasons . 1. Because the accessory is equall with the principall , both in fact and punishment . As Obad. 11. Edom is as deepely charged , as the Heathen actors , for but looking on , while they spoiled his brother Iacob , and took no compassion on him , much les ayded him against his enemies . And in our Law , misprison of Treason , that is , concealement of it , is punishable , as treason . So when wee see wicked men goe about by their Innovation , to undermine and overthrow the State of Religion , and of the Common-weale , if wee be silent , and doe not detect them , nor labour to defeate them , but out of a base feare , hold our peace , when the State of things cal upon us to speak : we shal be found guilty before God , ( though the State take no notice of it ) of the same Sinne with them , and so pertake of the like punishment . 2. Because * Innovation of Religion , and the Republike , is , and ever hath beene held dangerous to a State ; especially when the change is for the worse . As 1. in point of civill government , to change a Kingdome , setled on good Lawes , into Tirany , is very dangerous . And ever States have beene wary hereof . Insomuch as the Locrians ordained , that who so would mo●ion a n●w Law , should come with an halter about his necke , that is it were not liked , hee should be hanged in his halter . And it was the speech of Heraclitus Ephesius : That Citizens ought to fight no lesse for their Lawes , then for their walls . Because a City may stand without walls , but without Lawes it cannot . For a State can no more stand without good Lawes , as it were the Soule of it , then the body can live without the soule . Lycurgus therefore , to preserue his Lawes unto perpetuity , covenanted with his Citizens , that they should alter nothing , till his returne : whereupon he voluntarily became a perpetuall exile from his Countrey . * Aristotle compares changes in a State , which at first seeme but small and insensible , to the expenses of a howse , and the wasting of a mans substance by little and little , which in a short time consumes all . And in his Third Booke ibid. Shewing the difference betweene a King , and a Tyrant , hee saith , The Citizens defend with Armes their King , but Strangers a Tyrant . For Kings doe rule according to Law , and over willing Subjects : But Tyrants against their wills . So as Kings have a Guard of their people , but Tyrants against them . So hee . Whereby we see the usefulnesse of good Lawes , as combining King and peoples , as the head and members . Secondly , in point of Religion . A notable example hereof we have in Deut. 13. Where if Sonnes of Belial have drawne a City of Israel to Idolatry , upon the inquiry of the Truth , all Israel is to smite the Inhabitants of that Citie , with the sword , destroying utterly all therein , both man and beast with the edge of the sword , and the whole City with all the spoile therein shall be consumed with Fire , and made a heape for ever , that so Israel may be guiltlesse , and blessed of God. So for all Ieroboams policy , which yet to carnall judgement seemed very subtily , and safe for his Kingdome , the erecting of his Calues proved the bane of his House , and Kingdome for ever . And the like ruine fell upon Ierusalem afterward , with the Babilonian Captivity for 70. yeeres . And the cause was partly changing of the Lawes ( whereof before ) and partly and especially changing of Religion , as these two changes goe commonly hand in hand together . So Iere. 2. 36. Why gaddest thou about so much , to change thy way ? So vers . 11. Hath a Nation changed their Gods ? which yet are no Gods. But my people have changed their glory , for that which doeth not profit . And Esay , puts all together Saying , The earth is befiled under the Inhabitants thereof , because they have transgressed the Lawes , changed the ordinance , broken the Everlasting Covenant : Therefore hath the curse devoured the earth , and they that dwell therein , &c. Innovation in Religion breeds oftentimes troubles and distractions , especially after a long settling . And for this cause the first Reformers of our Religion were very tender of settling such an exact reformation in all things , as perhaps they desired . As the Lord Cromwell having set forth the Psalter in English , with omission of the Letany : there was such discontent about it , as hee was forced to put it in againe . Some indulgence must be given . According to that observation of * Beatus Rhenanus upon Tertullian : it was needfull , ( saith hee ) in ancient times to give indulgence to Christians in many things , who commonly when they were old , were converted from Paganisme to our Religion , with great difficulty relinquishing thosethings , unto which throughout their whole life they had bene accustomed . So he . And although but a few Ceremonies were retained , and so limited by Act of Parliament : yet old Doctors popishly affected doe so doate upon their humane inventions , and their old mother of Rome her superstitions , that they cannot bee in quiet till res novas moliendo , they may set up Popery againe in her full equipage , though thereby they hazard not only the peace and welfare of the State ( which every good Patriot ought to bee more tender of , then of his owne life ) but themselves too , as followeth in the next reason . For , thirdly , its dangerous to meddle with these Novellers , because such doe bring commonly an old house upon * their owne heads , and so consequently upon them , that joyne with them . First upon themselves . Ecel . 10. 8. Hee that diggeth a pit , shall fall into it : and who so breaketh an hedge , a Serpent shall bite him . So Hos. 5. 10. Princes of Judah were like them that remoove the bound : therefore will I powre out my wrath upon them as water . And Esay . 29. 16. Surely your turning of things upside downe shall be esteemed as the Potters clay . What befell Corah , Dathan , and Abiram , Numb . 16 ? What Achitophel ? What Absolom ? And not only the principall actors , but the fautors and complices , such as partake with them , are served with the same sawce , the same punishment . Therefore Moses warneth the people to avoid , & not to come neere the tents of those rebels , least they be swallowed up with them . As the voyce from heaven warnes Gods people to come out of Babylon , saying , Come out of her my people , that yee be not partakers of her sinnes , and that yee receive not of her Plagues . It is historied of Tarquinius Superbus , that because hee went about to turne the Regall governement into a Tyranny , and so committed many outrages , the Romans for that cause banished the very name of Tarquinius out of their dominions . And King Iames doth in two words excellently expresse both the nature and event of such , as would turne the Regall goverment , established upon good lawes , into a lawlesse Tyranny , by terming them ( as was touched before ) Vipers and Pests : Vipers eate through their dams belly ; and Pests ; the Pestilence destroyeth not onely the house where it is , but all that adjoyne unto it . And Esay saith , They hatch Cocatrice egges , and weave the Spiders webbe : hee that ea●th of their egges dieth and that which is crushed , breaketh out into a Viper . Nothing but destruction and calamity is in their paths . The Spiders webbe is to catch the flyes . And notwithstanding the Spider loves to be in Princes Palaces ( as Salomon sayth ) where shee may fasten her netts on high , and bee out of the reach of the broome : Yet ( as the Lord saith ) though they make their nest as high as the Eagle in the rocks , or among the Starres , thence will hee bring them downe . All Hamans Cobwebbs could not preserve him from his owne gallowes , but make a halter for him . And the calamity and ruine of these innovators is described in the 22. verse : first , by the suddainenesse & unexpectednesse of it : for their calamity shall rise suddainly : 2. By the manner of it , shall rise , as it were from beneath them ; whereas their heighth seemes to secure them from all danger as trampling all under their feet , and who shall be able to bring them downe ? yet by that , which seemes to them most contemptible , shal they fall ; from that which is below them shall their calamity arise , as we see Hamans did frō Mordechai , whom he so scorned . 3. By the certainty of it , It shal arise ; there is no preventing of it : and 4. By the efficient causes of it , And who knoweth the ruine of them both : where ( as was opned before ) ruine actively understood , as noting whence it cometh , namely from them both , to wit , both from God , and from the King , as in the former verse ; who shall both jointly bring ruine upon those that bee given to change . As we see in the example of Haman , whom God did ruine , by so ordering the Kings heart , and so disposing of things , as all conspired thereunto . For the Kings heart is in the hand of the Lord , as the rivers of water , he turneth it whither soever he will. Histories furnish us with infinit examples in this kind ; but this suffice . A fourth reason , why good Christians and subjects should not meddle with them that be given to change , is , because they feare not God , but are enemies unto him . For here wee see how these are set in opposition to those that feare God. My sonne , feare thou the Lord , and meddle not with them that are given to change : implying , that they which are given to change , doe not feare the Lord. And yet who make fairer pretence ( in their kind of way ) of Religion , devotion , and the feare of God ? How holy would they seeme to bee in their new guise of devotion , and in a curious formality , and punctuall observance of their holy rites : as in a lowly bowing at the name Iesus , in an humble adoration to the Altar , in standing bolt upright at the Gloria Patri , and at the Gospel , and the like ? Would not the world believe these men to be very regular , very religious , deuout , holy ? Surely , if true religion and holinesse stood in outward rites of mans devising , and in false showes , and will-worship , in a kind of Courtship , in a complement , in a Congee , in making of a legge , in bowing of the body , or the like : these were very religious men . And ignorant persons , who are not able to judge of colours , take them to bee so , and have them in great admiration . But bring these counterfeit coynes to the touch , and by and by they are discovered . And the touch is Gods Word which saith : In vaine they worship me , teaching for doctrines the Commaundements of men . Yea if we compare their showes of devotion , to their other practised , there need no other triall to discover them . They pretend great love and reuerence to Iesus , while they are so zealous and devout for bowing to his Name , and so to their Altar , as who so refuseth to doe it , Minister or people , must bee excommunicated . Pious men sure . But while they pretend such extraordinary respect to Iesus , and persecute and crucify Christ in his Ministers , and members ; also in his Word , and the Ministry of it , by labouring tooth and nayle to oppresse and overthrow it ; and in the power of religion , by crying downe all true piety ; and in the worship of God , by corrupting it with their Superstitious and Idolatrous rites , and so trampling under their feet Christs Kingdome , that they may set up Antichrists throne againe : If this bee piety , if this holinesse , then is Popery piety , and Superstition holinesse ; as they would faine make it , as wee shall see anone . But all their holinesse is but Pope-holinesse . The last reason , why we may not meddle , or partake with these men , is , because they are also enemies to the King ; for they feare not the King , they honour him not , they love him not , they obey him not . How ? Doe not these novellers honour , love , feare the King ? Who seeme more ? True. Yet ( as was shewed before ) these are the most dangerous enemies of the King , who under a pretence of honor and love , doe machinate the overthrow of his Kingdome and State , as by altering the State of religion , and by that meanes alienating and unsettling the hearts of his Subjects , by filling them with feares and suspicions , as if the King gave these novellers authority so to doe ; which farre bee it from every good Subjects heart once to imagine . For the King and Novellers here doe stand in opposition one against the other . Can those be the Kings friends , that goe about to divide betweene him and his good Subjects ? Or to expose his Kingdome to Gods displeasure , by corrupting his worship , and oppressing his truth ? It s impossible . Therefore to joyne with such , is to partake with the Kings false friends , and fawning enemies . Now for the close of all , with application to this present occasion , in the thankefull memory of this dayes deliverance from the Gunpowder plot ( a deliverance never to bee cancelled out of the Calender , but to bee written in every mans heart for ever ) this serveth first for caution to all , to take heed , how they any way partake with those that bee given to change . And to the end wee may the better take heed , I will propose onely two examples , which it concernes us most at this present to take notice of . The first , of the Gun-powder Plotters , who , if their plot had taken effect , had prooved notorious Changers . For as Popery it selfe is a religion of Changes , as from antiquity of truth to novelty of error ( though they falsely pretend the contrary , like the Gibeonites with their old shooes , and mouldy bread , as if they had come from farre , when they dwelt hard by , so it can rest no where , but is a Mother pregnant in plotting , and producing of changes in States , Kingdomes , Common-weales , only unchangeable in this , that she makes her selfe Supreme and Sole Mistresse , where ever the cometh . Accordingly , those her Sons , whom she had fostered , as fit sparkes for such a combustion , were set on worke to produce the most monstrous Change , that ever the world saw on such a suddaine , * if it had taken place . But our God though he winked at them , and suffered them to come to the very upshot of their hope , strikes in on a suddaine , and in the very nick puts a divine sentence in the lippes of the King , who by a strange interpretation of a word in one of their own Letters to a Popish Noble-man , not according to the Grammaticall sense of the Letter , smelling , a sent of fire , from the mention of burning the Letter , and the danger is past , thereupon sent the Lord Chamberlaine to search about the Parliament-house , and under it . Where entring into the Sellar underneath the upper-house , hee found a great many Billets and Faggots heaped up , not yet suspecting what lurked underneath . But the last search was made , for more privacy , by Sr. Thomas Knevet who first met with Faux and his Lanthorne , with his Matches about him , ready against the next morning to blow up King , Queene , Prince , Peeres , Nobles , Knights , Burgesses , assembled then and there in Parliament : and making him sure , first entred the Sellar , and found no lesse then 36. Barrells of Gun-powder , lying Couchant under Billets , and Barres of Yron . Thus through Gods mercy , the change was prevented : the change of a Noble Kingdome into an Anarchy , and Babilonian tyranny : a change of Christs Religion into Antichrists : of Tables into Altars : of Preaching Ministers of the Gospel , into sacrifising Masse-Priests : of light into darkenesse : of Christ into Belial : of the Temple of God , into a temple of Idolls : of fundamentall just lawes of a Kingdome , into Papall Canons : of the Liberty of the Subjects , into the servitude of slaves : of Regall Edifices and Monuments , into vast solitude , & ruinous heapes . Yea , what tongue can tell , or what heart conceive , the miserable changes , that must have ensued , upon that desperate designe , if it had beene effected . But blessed be God , who hath not given us over as a prey unto their teeth : but hath turned the Change another way : for in stead of taking us in their snare , themselues were taken therein : in stead of blowing up the heads and bodies of this Kingdome together , with the house and all , their owne bodies were quartered , and their heads set upon the top of the Parliament-house , to their perpetuall infamie : and in stead of a day of lamentation and woe , and crying in the streets , wee keep it a day of rejoycing , of solemne thankesgiving , and of singing of Psalmes , ever since till this every day . And ever may wee so in all thankfullnesse celebrate the memory of this day , that wee may never provoke God to deliver us up into the hands of those mercilesse Philistimes . Finally , as the Lord hath made our Fifth of November a glorious day by such a deliverance : So on the other side , Hee hath branded their fifth of November with the note of a perpetuall curse and ignomy ; as in that fall of the House in the Black-Friers , on their fifth of November , when one of their Popish Priests or Predicants , would presume to Preach , like a Roman Fox to the English Geese , the house by the speciall judgement of God , suddenly falling upon their heads , which flew both the Preacher , and some hundreds of the hearers . So as wee have cause to remember that Fifth of November , also to the glory of our God , who alone avenged his cause on those Idolaters . But notwithstanding , all these things so remarkable , both Gods great mercy in delivering vs on our fifth of November , and also his severe and just judgement , in noting the fifth of November in their Calender , with purple Letters , died in the blood of so many persons : Yet doe they relent ? Are their Consciences convicted ? Is their malice abated ? alas , no such thing . But as the Prophet told the King of Israel , when God had given him the Victory over the King of Syria , Goe strengthen thy selfe , and marke and see what thou dost : for at the returne of the yeere , the King of Syria Will come up against thee . And so it prooved . For the servants of the King of Syria said unto him , Their Gods are Gods of the hills : but let us fight on the plaine , and wee shah be stronger than they . So the Pontificians : not succeeding that way , they try another way . What is that way ? Wee cannot better compare it , then to that of Baalam , who when hee could not by all his Inchantments , conjure up from hell one curse upon Gods people , then hee goes a politicke way to worke , hee giues Balack the King of Moab crafty counsell , to cast a stumbling block before the Children of Israel , to eate things sacrificed to Idolls , and to commit fornication ; as yee may see , Numb . 25. 1. 2. &c. This indeed was the ready way , that would not faile to bring a curse upon Israel , by inticing them to Idolatry with Moabs wiles . And this is the course that the Balaamites of Rome , and their confederates , have holden lesse or more , ever since the Gunpowder Treason , untill this very day . And in tracing their foot-steps , and graduall proceedings , weshall obserue how they have kept the same order , for the reerecting of the throne of the Beast in this Land , which hath beene observed by the founders and builders of the Spirituall Babilon in former ages . And that wee may not expatiate beyond those narrow bounds , within which wee have proposed to our selues to limit this our short discourse , wee will instance in the Antichristian Hierarchy , to the top whereof , by what degrees it hath ascended , I referre the Reader , as to the Centuries , and other Histories of the Church , so in speciall to the Lord of Plessie , his Mistery of iniquitie : Also of the Masse , the whole body whereof was imped with the feathers , and patched with the pieces of sundry Popes inventions in their severall ages ; for which also , See the same Author , his learned discourse of the Masse , Polidor Virgil , de inventoribus rerum , with others . Also in the Sacrament , Transsubstantiation was not knowne among the ancient Fathers , for above 600. yeeres : afterwards it crept in by degrees , and was indifferent to be holden , or not : at last Pope * Innocent 3. decreed it in the Councel of Lateran , as a matter of faith , necessary for all to beleeve . So for the Sacrament in one kind : anciently it was in both kindes , untill the Councell of Constance , but by degrees the people came to be nose-wiped of the Cup , by a custome of omitting it in some places , before it came to bee made a Law. Besides both these authors and instances , the like is observed by * Dr. Whitakers , of the graduall growth of Antichrist , as also , of the abuse of Images in Churches , how they crept in , first to be mute teachers of the blind , and then to be dumbe gods to be worshipped . Thus ( I say ) as of old , the Mistery of iniquity could not be produced in one day , but ( as the Elephants broode ) was many yeeres a hatching , before it came to any perfection : So our new refounders of Popery could not accomplish their worke in one day , but it requireth some longer time , although a man would wonder to see in so short a space such a monstrous and suddaine alteration , notwithstanding the long establishment , and cleare light of the Gospell , and the strong sence of good Lawes , whereby it is hedged about . So if ours would set up the Masse-God in our Churches , they cannot effect it all at once . They must first downe with Tables , and up with Altars . For that cause all Seats must downe at the end of the Chancell , that the Altar may stand closse to the wall , because ( as their * Oracle saith ) none must sit above God-Almighty . And if Ministers bee so stiffe as not to yeeld to this innovation , at least the Table must be rayled about , that none touch it , as being more Sacred , then Pulpit , Pew , or Font. Then some adoration as lowly bowing , must bee given to it . Then the second Service , as dainties , must bee said there , as being more holy ; than the Readers Pew . And what then ? Surely a Priest is not farre off . But where is the Sacrifice ? Stay a while : that service comes last , and all these are preparations unto it : as the trimming of a Rome , and spreading of the table , bodes the banquet to come anone . So as all these preambles doe at length usher in the great God of the Host , so soone as it is well baked , and the peoples stomacks sitted to digest so hard a bit . But what bee those Changes , and how came they ? What they be , wee shall shew by and by : but how they come , it cannot be imputed to any other cause , than to that Spirit , which rules in the ayre , and which doth usually haunt the Pallaces of Prelates . And such a poyson hath this spirit infused into the Chaire of the Hierarchy , as that man , who fits in it , had need to bee strongly fortified with preservatives and antidotes of true Reall Grace , ( not nominall and titular ) that is able to overcome the infection of it . For demonstration hereof wee begin with those Reformers of Religion in King Edward 6. his Raigne , who yet prooved Martyrs in Queene Maries . Is it not to bee admired , that Archbishop Cranmer , and Bishop Ridley of London , should bee so stiffe against holy and learned Hooper , who being by the King chosen Bishop of Glocester , and having obtained the Kings favour not to weare the Rochet , & square Cap , as being offensive to his Conscience , yet they would not yeeld unto it , although both the King himselfe , and a great Harle in the Kings name , did earnestly write unto them for the same ? Mr Foxes words are : But I can not tell what Sinister and vnlacky contention concerning the ordering and Consecration of Bishops , and of their apparrell , with such otherlike trisles began to disturbe the good and lucky beginning of this goldly bishop . For notwithstanding that godly Reformation of Religion , that began in the Church of England , besides other Ceremonies , more ambitious then profitable , or tending to edification , they used to weare such garments and opparell , as the Popish Bishops were wont to doe . First a Chymere , and under that a white Rochet , then a Mathematicall Cap with Foure angles , dividing the whole World into Foure parts ; These trifles , tending more to Superstition , then otherwise , as hee could 〈◊〉 abide , so in no wise could hee bee perswaded to weare them . For this cause hee made Supplication to the Kings Majestie , most h●●bly desiring His Highnesse , either to discharge him of his Bishopricke , or else to dispence with him for such Ceremoniall orders . Whose Petition the King granted immediately , &c. But ( I say ) the Bishops would not . Yet at the length the fire reconciled them all , when they laid aside their Pontificall robes , and offered up their lives in sacrifice for the Truth . Now if such a spirit did cleave to the very Chaire , then , when those pious men sate in it , who were Reformers of Religion for the Substance of it , and who afterward were persecuted , and suffered Martyrdome for the faith of Christ : What may wee expect in those Prelates , that shew themselves such enemies of that Religion , for which those suffered , and persecute the faithfull Ministers thereof , and are not content with those ceremonies limmited by the Lawes of the Land , but bring in a number of other Superstitious and Idolatrous Ceremonies of Rome , to the intollerable burthening of mens consciences , and insnaring of their Soules , Bodies and estates , both against the Law of God , and the Liberty which Christ hath purchased for us , and also the Lawes of the Land ? Nor let our present Prelates glory , that they can shew us such Predecessors , Prelates , who were Martyrs , unlesse they themselues will therein be their Successors . Bellarmine makes it one note of their holy Mother Church , namely the Sanctity of the life of the authors , and prime Fathers of their Religion . But as the heathen Seneca saith , Qui genus jactat suum , aliena jactat . The Iewes were never a whit the more holy , for * calling Abraham Father . But alasse our new Masters account those Martyrs fooles , in suffering for such toyes , as the denyall of the Reall Presence , and the like wherein they of Rome and our new Romanists can well agree : and for which they never meane to bee , but to make Martyrs . Come wee therefore to those usurpations of the Prelates in succeeding ages . For wee meddle not with that rigidnesse and stiffenesse which hath beene used all along with all extremity against such godly and peaceable ministers , whose conscience could not yeeld to that Conformity which the Law of the Land seemes to require . And yet this I confesse , if such bee the affinity , or rather consanguinity between our Prelates , and those of Rome , that neither Gods Law , nor mans Law , nor Religion , nor Conscience , can containe them within those lists , which humane Lawes have confined them unto , but according to that Principle which they derive from their originall , and that Spirit of Rome which breatheth in them , they are so strōgly biassed to wheele about to their Roman mistresse , ( as every element hath a naturall effection and inclination to its proper place , and resteth not out of it ) and if it bee not possible for them to governe as Fathers ( as the Law intended ) but that they must needs tyrannize as Lawlesse Lords , and lift themselves up in a transcendent degree above the Kings Lawes , so comming betweene Him and his people , as they intercept from the people that gratious influence of protection , which properly and by right appertaines unto euery good Subject from his naturall Prince against all such usurping Tyrants : and if they can doe no other , but show what kind they come of , in labouring to overthrow the true Religion , to corrupt the worship of God with Superstition and Idolatry , to trouble the peace of the Church , to captivate mens consciences with their humane invention , and their bodies with their vexatiōs , in persecuting God faithfull Ministers lawlessely , in stopping the course of the Gospell by all the wiles and wayes , which eyther the pollicy or power of man can take : and if they cannot choose but hate the power of Religion , and the very name of holinesse , and cry against it , and downe with it with might and maine , because it crosseth the course of their lives : and if they cannot but seeke the ruine of Christs Kingdome , being altogether Spirituall , and a Kingdome of righteousnesse , and not of this world , because their owne is of this world , a Kingdome of pride , and pompe , a Kingdome of outward riches and glory ; no way sutable to the Kingdome of grace , and so they cannot stand together , but the one must fall : and in a word , if they cannot content themselves with that title of Iurisdiction , which the King by his Lawes hath conferred upon them , but they must needs pretend to hold it from Christ and his Apostles , than which nothing is more derogatory to the honor of Christ , nothing more contrary to his Word , nothing more opposite to the example of Christ and his Apostles , while under pretence of their jurisdiction from Christ , they exercise such Lordly tyranny , as the Gentiles did , which Christ prohibited to his Apostles ; So as such a claime from Christ is blasphemous , as making Christ the author of their Antichristian usurpations : All these things , and many more well considered ; I confesse , were it a Law in England , as it was once amongst the Locrians , that whosoever would propound a new Law , should come with a halter about his necke , that if it pleased not the Senate , the hang-man was ready to doe his office : and the oportunity served , I should come with an halter about my necke , with this Proposition , that it would please the great Senate of this Land to take into their said consideration , whither , upon such wofull experience , it were not both more honorable to the King , and more safe for his Kingdome , and more conducing to Gods glory , and more consisting with Christian Liberty , and more to the advancement of Christs Kingly office , which by usurping Prelates is troden downe , that the Lordly Prelacy were turned into such a godly government , as might suite better with Gods Word , and Christs sweet yoake : I speake not this ( God is record ) out of any base envy to their Lordly honour and Pompe , which is farre beneath my envy : but rather for the good of their soules . Brun● Sig●inas when a Bishopricke was offered him , refused it , saying , A Bishopricke was altogether to bee forsaken of that man , that would not bee set at Christs left hand . And Pope Marcellus 2 ( as Onuphrius relates in his life ) smiting his hands upon the table , sayd , I doe not see , how they who possesse this high place , can bee saved . And * one saith , Hee who loveth primacy upon earth , shall find confusion in heaven . And how many doe wee read of , that have some refused , and others disburdened themselves of their Bishopricks ? Claudius Espenc●●● ( in Timotheum , Digress . lib. 3. cap. 4. ) presents us many notable examples of pious and learned men , who refused Bishopricks in good earnest , and not with a counterfeit . Nolo , Nol● . And our Saviour Christ saith , It is hard for a rich man to enter into the Kingdome of Hea●●n . But this is strange Divinity in these dayes . But I speake this wishing their salvation , not destruction . And this by the way . But according to our Text , wee are professedly against all those usurpations and innovations , which the Prelates of later dayes have haled in by the head and shoulders , being besides and agaisnt the Law of the Land , and much more against the Law of God. And these innovations or changes wee may reduce to eight generall heads . 1. Innovation in Doctrine . 2. Innovation in Discipline . 3. Innovation in the worship of God. 4. Innovation in the Civill governement . 5. Innovation in the altering of Books . 6. Innovation in the meanes of knowledge . 7. Innovation in the rule of faith . 8. Innovation in the rule of manners . First , they have laboured to bring in a Change in Doctrine : as appeareth by these instances . 1. By procuring an Order from King Iames of famous memory to the Vniversities , that young Students should not read our moderne learned writers , as Calvin , Be●● , and others of the reformed Churches , but the Fathers and Schoolemen . This ( I say ) must needs bee of the Prelates procuring , it being no part of that noble Kings meaning , that Schollers should bee debarred from the reading of those excellent , and orthodox authors , whom himselfe so much approoved and magnified , both for their great learning , sound judgement , and religious lives . For did not that excellent King give the right hand of fellowship to those reformed Churches , which those authors had either planted , or watered with their famous labours , when hee sayd , Hee would exhort all those reformed Churches to joyne with HIM in a Common Councell , for the extinguishing and remaunding to hell those damnable Heresies , which then began to spring up among them , by the meanes of those Seeds men , Arminius and Vorstius ? And were not the learned Workes and Writings of those Worthies of the Reformed Churches ( next after the Scriptures ) the most fit to cope with those Heresies , as being better exercised against them ? And doth not the King ( pag. 377. ) call that the Orthodox faith , which the reformed Churches did professe , and whereof Calvin , Beza , Zanchie , Iunius , and others , were the planters and founders amongst them ? And in particular , did not King Iames commend Calvin , as the most judicious and sound Expositer of the Scripture ? Nay , can any man bee so impious , as to imagine King Iames should doe any act in prejudice of Calvin , Zanchie , Beza , P. Martyr , and the rest , whose names and reputation * Arminius himselfe laboured tooth and nayle to disgrace , that so hee might advance his owne cause ? Did not King Iames write to the States against Arminius , calling him that Enemy of God ? How then can any man be so injurious to the memory of that Orthodox King , as to thinke hee ever intended to inhibit young Students the reading of those excellent , judicious , learned , illustrious lights of the Church , and to restraine them to the ancient Fathers and Schoole-man , in whose writings , though many things be good , and excellent , yet their workes are not without their navi , or spots , so as they that reade them must Margaritas è caeno legere , Gather Pearles out of the mud , as Virgil saith of the reading of Ennius . And young Students have not the maturity of judgement , to put an exact difference , to make choise of the things that are excellent , and to leave the refuse . And 〈◊〉 the same * King Iames applies that old Verse to this purpose , * Quo semel est imbuta recens seruabit odorem Testa diu . The vessell will tast a long time after of that liquor , wherewith it is first seasoned . And what shall become of the little brooks , if their fountaine bee corrupted ? So the King. And wee know , that the Fathers and Schoole-men , being commended , and presented to young men in the habits of venerable antiquity , are apt to beget in them the greater reverence and credence to their writings , in comparison of those that are moderne , and as it were but of yesterday . And therefore young Students had need rather to bee admonished not to meddle with Fathers and Schoole-men , till they come to riper yeeres , and bee well seasoned with the pure liquor of Trueth , both immediately drunke in from the fountaines of the Scriptures , and derived by those uncorrupt Conduit-pipes , the Divines of the Reformed Churches . An unexpert Sea-man , must not adventure his vessell on the Seas , without an experienced Pilot , that knowes the Shelues , or shallowes , and Rocks , least he commit ship-wrack before he be aware . Againe , wee know what a learned Champion King Iames was against Popery . Now an injudicious Reader , not being well grounded aforehand , comming to read some Fathers and Schoole-men , may in some passages ( perhaps foysted in by the false fingering of the Monks ; as many of the writings in the volumes of the Ancients , are factious and spurious ) bee infected with the poyson of Popish error and Superstition , before hee be aware . Therefore how can wee imagine , that any such Order was the Kings , but rather that it proceeded from some of the Prelates about him , thereby the more easily to make way for the accomplishing of their plot , so long a hammering for the reinducing of Popery . And to this purpose they procure another order in King Iames his name , for the inhibiting of young Ministers to preach of the Doctrines of Election and Predestination , and that none but Bishops & Deanes shall handle those points . And after that , there is set forth a Declaration before the Articles of Religion in King Charles his name , which ( though as wee noted before ) it was farre from his Majesties pious intention to inhibit any part of Gods truth to bee preached , but the contrary heresies , yet the Prelates perverted and extended it to an universall silencing , and suppressing of all those saving Doctrines , of Election , Predestination , effectuall vocation by grace , assurance , perseverance in opposition to the contrary Arminian heresies ; so as neither Prelates nor Presbyters must meddle with them . Thus the Doctrines of the Gospell must be for ever husht , & layd a sleep . Thus our Articles of Religion , to which all our Ministers subscribe , are hanged up upon the wal , and cashered , as the heathen Oracles of old . Thus the Ministry of the Gospell is at once overthrowne , and nothing but orations of morality must be taught the people . And herein doe our Prelates follow the rule of Cont●en the Iesuite in his Politicks , who prescribes this rule of silencing Controversies , as an excellent way for restoring their Roman-Catholicke Religion in the Reformed Churches . For if truth and error bee both suppressed , truth by and by vanisheth , but errour doth by necessary consequence come instead thereof , and prevaile . As if a man should bee hoodwinck it for the space of 24. houres , that hee should neither see the day , nor the night , by this meanes all is night to him . Nor is this a devise of yesterday : but Satan had broached it long agoe . For the Centuriators observe , that the Authors and Advocates of corruptions and errours , procuring by their flattery and faire showes to great men , an opinion of great learning , and so much the greater , by reason of their high Grace and dignity which makes them the more admired ; and being the Patrons of great mens vices ; therefore , those errors being opposed by the Orthodox , they labour to compose all Controversies with an Amnestia , or silencing of all disputes , and by that meanes they wickedly presume to reconcile Christ with Belial , Truth with Errour , a believer with an infidell . So as the Emperor Anastasius , being a favourer of the Arrian heresy , was mooved by such counsels , to bury the Controversies of the principall heads of Doctrine under an Amnestia . But in vaine : This counsell is not of God , but of men . Vnder this cloake and patronage of Amnestia , doe corruptions , and other plagues of the Church of God increase . Let therefore all Potentates of this world learne , that the most waighty Controversies of the Articles of faith cannot be abolished , or quieted by Amnesties : but rather let them be determined by the Word of God , &c. So they . The like did the Arrian Bishops in a Councell , at Seleucia , called by Constantius an Arrian Emperor , who did therein suppresse by a perpetuall Amnestia the mention of homousios and homotousios , that so they might coyne a new faith , and utterly extinguish that of the Councell of Nice . Thus wee see the antiquity of this practise . But wee have before sufficiently cleared our gratious Soveraigne from having the least intention of Suppressing any part of Gods truth by that his Declaration , but only of the cōtrary errors , although the Prelates do pervert & presse it upō Ministers for the Suppressing of those very truthes or doctrines of our Church , clearly , though briefly expressed in the 39 Articles , and especially that of Election & Predestination ; as before wee noted . Now will any man Say , that the Declaration is prefixed to the Articles , that they should bee void and of none effect , or that they should bee as a nose of wax , or a D●lphicke Oracle , to bee taken in two contrary senses ? It s impossible . And therefore it is too great impiety to fasten such a diabolicall practise upon the Sacred person of so noble a King , as the author of it . But in the meane time a fearefull innovation of doctrine is by this very meanes broken in upon us . Now the doctrines of Gods free grace and mans salvation , are husht , and banished out of Citty and Countrey . For where is there a Minister almost among a thousand , that dare cleerly and plainly according to the Word of God , and the Articles of our Church , preach of these most comfortable Doctrines to Gods people , and so soundly and roundly confute the Arminian heresies , repugnant thereunto ? Although both by Gods Word , and by our Ordination , we are bound thereto . So as the matter of our preaching must bee but morality at the best . The mistery of God touching his Grace may not be opened , as it ought . And to this purpose Mountagues Appeale ( the first part allowing altogether of Arminianisme , the second of Popery ) was published , and that by the speciall approbation and allowance of the Prelates . But it pleased our Gratious Soveraigne to call it in . Also the Historicall Narration , being a notorious packe and plot of knavery , for the conclùding of the Arminian Tenents to be the doctrins of the Church of England , was by them published , being allowed in London house . Although the Archbishop that then was , called it in . Also D. Iacksons bookes were to maintaine Arminianisme . So that booke of a namelesse author , called Gods love to mankinde , although it hath no expresse priviledge , yet it goes abroad by connivence , being printed , as they say , in London . Also Cosens Private Devotions , which did maintaine prayer for the dead , till after the out-cry , being questioned in Parliament , that point was purged out , but yet the whole booke is popish , & weares the Iesuites badge in the front of it . Also a Sermon of one Browne preached in Oxford , in the prayer whereof printed before the Sermon , is an expresse prayer for the dead . And it passeth for currant uncensured . Also the booke of Franciscus à S. Clara , which hath beene now thrice printed and that in London ( as they say ) & much applawded of our Innovators ; and most boldly dedicated to the Kings Majesty , and ( they say ) presented to the King by a Prelate ; the scope whereof is , to reconcile our Religion , and so * to cast of the old man , that is , the Calvinisticall , to reduce our Church to Mother Rome againe . In so much as he indeavors by shuffling , and packing , and false dealing , with his paraphrases upon all our 39. Articles to make his owne game so faire , as he hopes to win us backe againe to Rome . Yea , he saith , we agree in justification inherent by workes ; which is to reconcile light with darknesse . And Article 37. hee labours to reduce our King unto Subjection to the Apostolicke Sea , the Pope . That 's their ayme indeed , as being the principall Fundamentall , wherein consists the unity of all Churches under one Head , the Pope . And all this according to the sence of Trent . Now let any man but of common sence judge . The Pope being cast out of this Kingdome , with all his false doctrines , can any man imagine , that the Articles of our Religion could beare any such sence , as to bring us backe againe to Rome , to bring our King under the Popes girdle againe , to conspire with all those blasphemous doctrines and decrees of that most Antichristian Councell of Trent ? What man in the world , were he not a Iesuited Divell incarnate , but would have blushed and beene ashamed to have undertaken such a monstrous Task as this , to reconcile the Articles of our Religion with the Councell of Trent ? How comes it then to passe , that till now of late , all our grave and learned Divines , yea Prelates and others , have maintained an immortall warre , and which can never admit of a Truce , against the Pope and all his Antichristian heresies packed up in that Diabolicall Councell of Trent ? And their learned workes doe still live , and that with triumphant Lawrells upon their heads , standing to this day unanswered and unanswerable ? And yet one Franciscus a St. Clare , with the very breath of Ipse dixit , will on a sudden overthrow all the writings of those Worthies , and by a Romish racke , serue up our very Articles , to speake whatsoever language Mother Trent will have them . For this take another instance or two . One is our Eleventh Article , which shewes our Iustification to bee by faith , without the concurrence of workes in justification : and whereas our Homily by him alledged ( Probl. 22. versus finem ) Saith , That the habit or act of Faith in us , doth not justifie us , for this were to attribute justification to some vertue , or act in us , &c. Videtur ( saith hee ) negare jus●itiam inhaerentem , sed vere nihil minus intenditur , quia ●●a●im subditur ; Deus est qui justificat : This seemes ( saith hee ) to denie inherent righteousnesse , but in trueth , nothing lesse is intended , because it is by and by added , It is God that justifieth . Now see this mans impudent non-sence . The whole scope of the Homily is , to set forth most clearely the formall cause of our justification , to bee , by imputation of Christs Righteousnesse , which Gods free mercy accounteth ours , not in any worke of grace in us , in whole , or in part , no not in faith it selfe , as it is an habit , or act inherent in us , but as an instrument apprehending and applying Christ. And it utterly and expresly excludeth al inherent righteousnesse in us , and all merit of workes , as the * greatest arrogancy and presumption of man , that Antichrist could set up against God. So as the Homily setting downe these two as opposite one to the other , namely , Faith as a vertue in us , doth not justifie us , and , It is God that justifieth : with what mouth of impudency can any man Say , that the Homily intended nothing lesse , then to exclude justification by workes ? But hee hath gotten a Dispensation from the Father of lies , and from the Pope , to coyne brutish lies at his pleasure . Adde wee a second instance , which is that of the 24. Article , concerning Prayer in an unknowne tongue in the congregation , in these words : It is a thing plainly repugnant to the Word of God , and the Custome of that Primitive Church , to have publike prayer in the Church , or to Minister the Sacraments in a tongue not understood of the people . Now what doth Franciscus paraphrase upon this ? Namely , that this Article determineth , it is repugnant to the Scriptures , that is , not to the doctrine of the Scriptures , as if it ordained any thing to the contrary , but to the writing , or tradition of the Scripture , which among the Corinthians was in the vulgar tongue . Here al that heare , may hisse . But what saith he to the 28. Article , which condemneth Transubstantiation ? Surely his Reconciliation heere is at a stand . For hee is forced to Say , that Negare Transubstantiationem divin● , &c. To deny divine Transubstantiation , in this fearefull Mystery is against the verity of Faith , as it is defined in the Councels of Lateran , & Trent . It is well then . Herein , in the point of Transubstantiation no Reconciliation betweene us and Trent . Then what hope hath he to reduce us to Rome , or to re-erect his Masse in England ? yes he hath one hope . What is that ? By calling here a nationall Synod . Of whom ? Not of those whom he calls Calvinists and Puritans , who are of the Orthodox party . For he sayth , Deponentes secundum pristinam conversationē verterem hominē ( nempe Calvinisticum ) qui corrumpitur &c. Putting off , as touching the former conversation the old man ( to wit , the Calvinisticall ) which is corrupted . And in his Paraphrase on the 37. Article , utinam denuo &c. Now I would to God , that by publick authority , the matter for the dignity of it ( Puritanis non ●ntermixtis , the Puritans not intermedling , or intermixt ) might out of an affection of revnion , be throughly scanned . For I know the Puritans abhorre this . For they fly all communion with us , and abominate us as the body of Satan and Antichrist ; as Cassander said of some Christians . This doth Franciscus apply to the Puritans , whom he would have vtterly excluded from a Synod , assembled to revnite Rome and England . And can ye blame him ? Did not the Trent-Conventicle in truth , though they pretended the contrarie , exclude Protestants from them ? And did not the Protestants , being invited * as warily refuse to come , and that by the example of Iohn H●ss , when they might answere the Popes counterfet invitatiō , as the Fox did the sick-Lyon , refusing to visit him in his dēne , Quia me vestigia terrent , &c. No , no quoth Ren●ld , for full well I see , All foot-sleps towards you , none towards me . Now who are those Puritans he excepts against , as not to be admitted to the Synod ? Perhaps he may find some few Puritan ( tantum non in Episcopatu ) Bishops that are for doctrine Orthodox ; So also many Doctors and Divines that are Orthodox ; these must have noe place in his Synod . And why ? Good reason . For how els will he reconcile Romes night , and our English twilight together in one League , if the meridian light come betwene ? Or how shall Romes cold and livelesse religion have fellowship with ou● Lukewarme Neuters , and moderate men , if true Christian zeale come betwene , and make an interruption ? Away , therefore with Puritans , and Calvinists out of their Synod . Who then ? Onely peaceable and indifferent men , as Ely , Chichester , and all other well affected to Rome , and above all , the Arch-Prelates , as to whose definitive sentence all other Divines must vaile Bonnet , captivate their judgements , and therein rest themselues . For these , or one of them with his mighty traine , is able to sweepe downe the third part of the starres of heauen . But this by the way for Franciscus . And to this agreeth the common cry among the Factionists , and Factors for Rome , that wee and they * differ not in Fundamentalls . Yea , a great Prelate in the High Commission Court , said openly at the Censure of Dr. Bastwick . That wee and the Church of Rome differ not in Fundamētalibus , but onely circa Fundamentalia . Though the distinction bee absurd , it being all one , according to the Apostle , to erre in fide , & circa fidem . For circa fidem , concerning , or about faith , men may make ship-wracke . Yet this hee spake , in defence of a little Pamphlet of one Chowne , which he dedicated to his Lordship , wherein hee affirmeth , That the Church of Rome and wee , differ not in Fundamentalibus : and that the Church is one over the World , whereby he would conclude our Church to be one & the same with that of Rome . And to this purpose is that of Dr. White , in his Epistle Dedicatory to the Lords Grace of Canterbury , before his discourse of the Sabbath , in these words : But from this which is delivered , I shall intrea●e your Grace , and all other impartiall , and intelligent Readers to consider , the vncharitable construction of Romish adversaries , who from the rising up of some Schismaticall Spirits amongst us , conclude , that the maine body of our Church is Schismaticall . And pag. 5. ibid. Now Schismaticall ( heere ) must needs be in relation to the Church of Rome : as from which Romish adversaries , object wee are Schismaticall : which Dr. White cleareth , and calls it an vncharitable construction of Romish adversaries . So as heere is a change of our very Church , and a bringing of us back to a reconciliation & union with the Church of Rome , as from which wee have made no such Schisme , as they uncharitably charge us withall . And thus will come in an universall change in all our Doctrines . As in the Commencement at Cambridge , not long agoe , was openly maintained justification by Workes : * And Shelfords booke will proove justification by Charity . And that * the Pope is not Antichrist , contrary to the resolved Doctrines of our Church , in our Homilies , and elsewhere . As Homily against wilfull rebellion , part . 6. The Pope is the Babilonicall Beast of Rome , &c. Also the Second part of the Sermon for Whit-sunday : The Pope , the Devill , and all the Kingdome of Antichrist . And in a Prayer for private Families in the Communion-Booke , by publike authority , Confound Satan and Antichrist , &c. And Shelfords Second Treatise , is to beate downe true Preaching and Pulpits ; for hee saith , hee cannot finde a Pulpit in all the Scripture : How ? Did the old Priest never read the 8. of Nehemiah , appointed to bee read for the 27. of May , wherein hee might find both a Pulpit , vers . 4. and Preaching , vers . 8 ? I omit many more passages in that Authour , of the like nature , all contrary to the expresse Doctrines of our Church , according to the Scriptures . And yet this Booke was licenced by the Vicechancellor of Cambridge that then was , Dr. Beale , and published at the very Commencement ( whereat my selfe then was ) that so it might poysonall England . Adde wee hereunto another Booke , intitled the Female glory , By Anthony Stafford , printed by authority , 1635. Wherein hee mightily deifies the Virgin Mary , calling her , The * grand white immaculate Abbesse of the Snowie Nunneries of those votaries , to whom hee speakes , before whom hee would have them to kneele , presenting the All-saving babe in her armes , with due veneration . Loe heere a change of our God into a Goddesse . And * there hee commends the Sacred Arethmitick in praying on their beades . And pag. 153. hee commends Candlem as day for the Lights burning , and Masse-singing , taken from the Heathen guise , and converted into Christian. And , * That which was performed by Superstitious Idolaters in honour of Ceres and Proserpina ( Heathen Goddesses ) may bee turned into the prayse and glory of the Virgin Mary : And pag. 209. The Assumption of his Lady is set forth with a picture , how shee is taken up into Heaven with Verses . And pag. 212. Hee seemes to hold the Virgin Mary to have beene without sinne . And pag. 219. 220. Hee boldly beares himselfe upon the approbation of the Church of England , in magnifying the Virgin Mary , as considered , not as a meere woman , but as a type and Idea of an accomplisht piety . And pag. 158. of Sanctity it selfe . And pag. 220. hee preferres the errour of the adoring extreme , before the Puritans , neglecting of her in calling her Mal , Gods mayd , and rejecting Hayle Mary full of grace . And pag. 223. hee saith , Of one thing I will assure them , Till they are good Marians , they shall never bee good Christians . And pag. 235. Of sundry Grandees , hee saith , All which are Canonized for Saints , having erected and dedicated Temples to her memory . Neither have the Princes of this our Ile beene defective in doing her all possible honour , and in Consecrating Chappels and Temples to her memory . And ibid : My arithmeticke will not serve me , to number all those , who have registred their names in the Sodality of the Rosary of this our Blessed Lady : the originall is derived from the battaile of Naupactan gained by Iohn of Austria , and the Christians , which victory was attributed to the intercession with her Sonne . And pag. 236. hee recites the many holy orders of this Sodality , Styling them , Great , worthy and pious people , and concludes thus , For shame , let not us alone deny her that honour and prayse , which all the world allowes her . And pag. 247. he Invocates her , saying , O pardon , gratious Princesse , my weake indeavours to summe up thy value , &c. And pag. 248. Thou deservest a Quire of Queenes here , & another of Angels , in heaven to sing thy prayses , &c. And , I confesse , O my sweetest Lady . And pag. 249. To give thee an estimation answerable to thy merit , is a thing impossible , I must therfore be cōtent to do by thee , as the ancient heathen did by the images of their gods , when by reason of their height they could not place the Crownes , they humbly layd them at their feet : many more passages might be added : as pag. 150. he cals her , womans deerest mistrisse . And pag. 32. a glorious Empresse . And pag. 3. Empresse of this lower world . And pag. 2. If Christ was faire above the Sons of men , should not shee bee so above their daughters ? And in his Epistle to his feminine reader , speaking of the Virgin Mary : This is shee , who was on earth a confirmer of the good , and a reformer of the reprobate . Al her visitants were but so many converts , whose bad affections , and erronious opinions , the sweetnes of her discourse had rectified . The Leprosy of sinne was her dayly cure , and they , whom vice had blinded , were by her restored to their in ward sight , & their prostrate soules adored divine , Majestical vertue , residing in this Sacred Temple . The knowledge of her humbled the most proud natures , for the lustre of her merits rendered their owne obscure . And in his Epistle to the Masculine Reader : Truly I believe , that the under-valuing of one so great , and deare in Christs esteeme ( as his Mother ) cannot but bee displeasing to him , and that the more we ascribe to her , ( setting * invocation apart ) the more gracious wee appeare in his sight . And hee concludes it thus : I will onely adde this that since the finishing of this Story , I have read a booke of the now Bishop of Chicester , intituled Apparatus , &c. and I am glad to find that I have not digressed from him in any one particular . So hee . Loe therefore what a Metamorphosis of our Religion is here . Here is a new goddesse brought in amongst us . The author glorieth , that hee is the first who hath written ( as hee saith ) in our vulgar tongue , on this our Blessed Virgin. And God grant he be the last . But he beares himself in al this upon the Church of England , where , I pray you ? At last I perceive this Church of England is the now Bishop of Chicester in his Apparatus , &c. From whom he hath not digressed in any particular . And surely it were strange that such a mystery of iniquity could bee found , but in a Prelate , and in this one by name for a tryed Champion of Rome , and so a devout votary to his Queene of heaven . Againe , they have laboured to make a change in the doctrine of obedience to Superiours ( of which wee spake before ) setting man so in Gods Throne , as all obedience to man must bee absolute , without regard to God , and conscience , whose only rule is the Word of God. But wee spake of this sufficiently before . We will conclude with one instance more touching change in doctrine , and that is , concerning the doctrine of the Sabbath , or Lords-day , wherein our novell Doctors have gone about to remoove the institution of it from off the foundation of divine authority , and so to settle it upon the Ecclesiasticall or humaine power . For maintenance hereof they have strained the vaines of their Conscience , no lesse then of their braines . And they are so mad upon it , that no shame will stay them , till confusion stop their mouthes . It is reported , that Doctor White hath sent an answer to A. B. which is now at the presse . Surely , hee will sacrifice all the remainder of his reason ( if any be left in him ) upon it . Sure I am , he can never answer it , except with rayling and perverting , wherein lyeth his principall faculty , in fighting against the truth , which ( be hee well assured ) is too hard for him , and all his confederates . But herein hee hath great advantage , that hee may print what hee will at hand : But the contrary side with much difficulty and delay . Otherwise hee had had his hand full before now , when he should have beene put to the taske to answer the full answer at large , to his tedious Treatise , of which A. B. was but a tast . Well , thus much of the first and grand change , to wit , in doctrine , which our Prelates , especially of late dayes have beene a hammering , and now almost ( except the Lord Christ strike in , and prevent them ) brought to perfection . We shall bee much shorter in the rest , and dispatch them in a Word ; because they have beene touched before . The next change is , innovation in Discipline , which in a word is this , that whereas of old , the Censures of the Church were to bee inflicted upon disordered and vitious persons , notorious livers , as drunkards , adulterers , hereticks , Apostates , false teachers , and the like : now the sharpe edge thereof is turned mainly against Gods people and Ministers , even for their vertue , and piety , and because they will not conforme to their impious orders . Our Homily proves Rome no true Church , as wanting the three essentiall markes , the Word , Sacraments , and Discipline . And of this last it saith : Christ ordained the authority of the Ke●es to excommunicate notorious sinners , and to absolve them which are truly penitent . They abuse this power at their owne pleasure , as well in cursing the godly with Bell , Booke , and Candle , as also in absolving the reprobate , which are knowne to be unworthy of any Christian society . And what can the Prelates and their Court say for thēselues , why that of Bernard may not be applied to them , which hee spake of the Prelates in his time ? Quem dabis mihi de numero Episcoporum , qui non plus invigilet subditorum evacuendis , marsupijs , qua● vicijs extirpandis ? Vbi est , qui flectat iram ? Vbi est , qui praedicet annum placabilem Domini ? Propterea relinquamus istos , quia non sunt Pastores , sed traditores , & imitemur illos , qui viventes in carne plant●verunt Ecclesiam sanguine suo . Successores omnes cupiunt esse , imitatores pauci . Whom wilt thou shew mee of all the Bishops , who is not more vigilant to empty the peoples purses , then to root out their vices ? Where is hee that seekes to appease wrath ? Where is hee , that preacheth the acceptable yeere of the Lord ? Wherefore let usabandon these men , because they are not Pastors , but Traytors , and let us imitate those , who living in the flesh , have planted the Church with their blood . So hee . I will not speake of their domesticall discipline , but for the present ; and for brevity sake , passe it over . But from the beginning it was not so . * Hierome saith : A negotiating Clerke , and of poore rich , of ignoble glorious , fly from , as from a kind of plague . The 3. Change is in the worship of God ; which they goe about to turne inside outward , placing the true worship , which is in Spirit and Trueth , in a Will-worship of mans devising , consisting in some externall complements , and gesticulations , as cringing & crouchings , bowing , or standing upright at some Scriptures , more than at others ; also a punctuall observance in these formalities , as in bowing to the name of Iesus , to the Communion table , or rather Altar , as to the Mercy-seat , as * they teach in their books , praying with their faces towards the East , thus tying God to a fixed place , standing at reading of the Gospell , and the like . Also reading their second service at their Altar , as we touched before , & many the like . And who so wil not worship after their new fashion , their new discipline is to excommunicate them , or to bring them into the High-cōmission , a place which they make worse thē Purgatory it selfe . Al which oppression , being an innovation , is directly contrary to the Act of Conformity before the Cōmunion Booke , bringing the Prelats into little lesse , then a Praemunire . The 4. change is in the civill govermēt , which they labor to reduce & transferre to Ecclesiasticall , while they seeke to trample upon the Lawes of the Land , & step between the King & his people , exercising such a lawlesse tyranny over their bodies & goods ( as also over their cōsciences ) as is more intollerable , then the Egyptian servitude of Israel under their Taskmasters , in regard wherof ( the * Prelates power over-swaying the subjects right in the free use and benefit of the Lawes ) the people of the Land are used , rather as vassals & slaves to the Prelates , then as the free subjects of the King. And this is the case of all England at this day , the people every where groaning & sighing for this their bōdage , & their miserable vexations in the Ecclesiasticall Courts . Well , could they but cry mightily to the Lord , and make their just complaints to his vicegerent their King , as their cause requireth , hee would quickly send a Moses to deliver them . And so much the more should they bee sensible of this evill , by how much the glory of the Kings governement over a free people , according to his righteous Lawes , is lamentably eclipsed , his power infringed , and his regall Prerogative undermined . The fifth innovation , is in the altering of Prayer-Bookes , set foorth by publicke authority . And first in the Communion Booke , set forth by Parliament , and commaunded to bee read , without any alteration , and none other , they have altered Sundry things : as in the Collect for the Queene , and the Royall Progeny , they have put out Father of thine elect , and of their Seed , as it were excluding the King , Queene , and Seed Royall , out of the number of Gods Elect. Also in the Epistle for Sunday before Easter , That in the name of Iesus , they haue turned into , At the name of Iesus ; that so it may make the fairer colour for their forced bowing to the name of Iesus : for which there is neither Scripture , nor ancient Father . The second Booke , is the Prayers set forth by authority of Parliament , for Solemne thankesgiving for our deliverance from the Gun-powder Treason , of the Papists , on every Fifth of November : where in stead of this passage , Root out that Babilonish and Antichristian Sect , which say of Ierusalem , &c. They in the last Edition , 1635. set it downe thus , Root out that Babilonish and Antichristian Sect OF THEM , which say of Ierusalem , &c. Now whereas the words of the Originall copy doe plainely meane , That all Iesuites , Seminary Priests , and their confederates , are that Babilonish and Antichristian Sect , which say of Ierusalem , &c. This latter Booke either restraines it to some few , that are of that mind , or else mentally transferres it to those Puritans , that cry , Downe with Babilon , that is , Popery , which these men call Ierusalem , and the true Catholike Religion . Againe , in the same Prayer , the old copy hath these words , And to that end , strengthen the hands of our gracious King , the Nobles and Magistrates of the Land with Iudgement & Iustice , to cut off these workers of iniquity ( whose religion is rebellion , whose faith is faction , whose practise is murdering of soules and bodies ) and to root them out of the confines of this Kingdome , &c. But the new Booke hath it thus , And to that end strengthen the hands of our Gratious King , the Nobles and Magistrates of the Land , with Iudgement and Iustice , to cut off these workers of iniquity , WHO TVRNE RELIGION INTO REBELLION , AND FAITH INTO FACTION . Thus these Innovators would not have the Popish Religion to be termed Rebellion , and their faith Faction , as the ancient copy plainly shewes it to bee : but turne it off from the religion , to some persons , which turne religion into rebellion , and faith into faction . So as by this turning , they plainly imply , that the religion of Papists is the true religion , and no rebellion , and their faith the true faith , and no faction . Thus with altering of a word , they have quite perverted the sence , and so turned the Cat in the Pan , so as the blame is quite taken off from the Church of Rome , and laid upon a few ( who ever they bee ) who turne Religion into Rebellion , and Faith into Faction . Thus what dare not these men doe , that are not afraid to alter those things , which are by authority of Parliament ( which it seemes they make but light account of ) published as Authentick Acts , not to bee altered by private spirits . But who they bee , it 's hard for me to divine ; it pertaines to those to find them out , of whom Salomon saith , It is the honour of Kings to search out a matter . Now having fallen upon this so important a passage , wherein the Innovators would not have the Romish Religion to be called Rebellion , or their faith Faction , & the like , but labour all they can to wash this Blackamore white , while by their index expurgatorius , they purge out of all our authentick records , all monuments and memorialls of this Strumpets Staines , painting her haggs face with the counterfeit colours of Christs Spowse : I will crave leave in this place briefely to show , how truly ( according to the judgement of our Church , grounded upon manifest and undeniable proofes ) the Romish or Popish Religion is here in this Booke ( set foorth by the Parliament ) called Rebellion , and their faith Faction . First , that the Popish religion is rebellion , is prooved by the universall practise of Papists , both Iesuites , Priests and other Recusants . For whereas in 3. Iacobi , cap. 4. the Oath of Supremacy is injoyned to all Papists : all Iesuites and Seminary Priests , refuse it , and all Iesuited Papists : and if any Papist doe take it , hee is excommunicated for it . And their reason is , Because they hold and adhere to the Pope , as the onely Supreme head and Soveraigne over all powers on earth ; this being the prime and fundamentall Article of their Creed : and so consequently , they hold and teach those doctrines concerning the Popes usurped power over Kings & Princes , in deposing them , and disposing of their Kingdomes , in Excommunicating them , and so exposing them to the rebellion of their people , as being now freed from their allegiance . Secondly , that the Popish religion is rebellion , is prooved by their writings , positions and doctrines , which they professe and teach concerning the Popes usurped power and Soveraignty over all Kings and Kingdomes of the earth . Here of the Reader may take a briefe and full view both in Doctor Iohn White , his Defence of the way , chap. 6. and in Doctor Crakenthorpe , his Treatise of the Popes temporall Monarchy , Cap. 1. First , Dr. Iohn White , in answere to the Iesuites bold challenge , hath in the said place , collected no lesse then 40. instances of Popish Authors , who exalt the Popes power over Kings , in deposing them , and exposing their Persons to the danger of Rebells , Traytors , and Murderers , commending , and highly magnifying , as a meritorious act , the killing of Kings , as of Henry the Third , and Henry the Fourth , of France , as there is to bee seene . Therefore ( saith hee ) I say still , and heere write it in capitall Letters , that THE CHVRCH OF ROME TEACHETH DISLOYALTY AND REBELLION AGAINST KINGS , AND LEADES HER PEOPLE INTO ALL CONSPIRACIES , AND TREASONS AGAINST STATES AND KINGDOMES . This I shew by the Doctrine and Assertions of the chiefest Divines therein . So hee . Let the Reader peruse the whole chapter at large ; where among other remarkable things , is this Passage out of Capistranus : that so soone as any one ( King ) for Apostacy from the faith , by judgement is denounced Excommunicate , IPSO FACTO , HIS SVBIECTS ARE ABSOLVED FROM HIS GOVERNMENT , AND FROM THE OATH OF ALLEGIANCE . So there . The second Learned Author of ours , is Dr. Crakenthorpe , who in the fore-named place , hath collected the Sentences of many Poopi●h Authors concerning the same point . Some of them saying , That Christian Kings are Dogges , which must be ready at the Sheepheards hand ( to wit , the Pope ) or else the Sheepheard must presently remooue them from their office . This ( saith Becanus ) doth reason teach , this doth the Councell of Lateran Decree . And Scioppius : that Reges Catholici sunt Asini cum tintinnabulis : Catholik Kings are Asses with bells about their necks , as being the fore-asses , which leade the way to other inferiour Asses . The whole Chapter is worth the reading , being full fraught with such stuffe . Yea the Popes owne Decretalls are full of the like arrogancies . What should I speake of their Bookes of the Sacred * Roman Ceremonies , wherein are setdown the severall Offices , which Emperors , Kings , Princes , according to their severall rankes must performe to the Pope , either at his Coronation , or when he rideth in Soleme Procession in his Pontificalibus ; how the Emperor , or some great King must lead the Popes horse : and if the Pope bee carried on a Seat , then foure great Princes , whereof the Emperor , if present , must be one , or some great Prince , for the honor of the Saviour Iesus Christ , shall cary the Seat with the Pope upon their shoulders . Also which stirrop the Emperor must hold . How the Elect King of Romans must implore the favour and grace of the Apostolicke Sea , and offer himselfe to performe whatsoever Oathes of fidelity to the Roman Church . How the Chore sings the Antiphona , The Lord hath chosen him , and hath exalted him above the Kings of the earth . And the like . By these and many more , it plainly appeareth , that the Popish Religion is Rebellion , and that Papists are an Antichristian Sect , as is expressed in the sayd Prayer . Againe , as their Religion is Rebellion , so their faith is faction ; as there is added . For proofe hereof , I referre the Reader to Doctor Crakenthorpe , Of the fifth generall Councell , Chapter 13. where hee learnedly prooveth , that [ the Church of Rome holdeth no doctrine by faith . And this from the Councell of Lateran under Leo 10. wherein they layd another foundation , then Christ ; the Popes words , in steed of Gods , and Antichrists insteed of Christs . For before that Councell of Lateran though they believed the same heresies and errours , yet it was because they thought the Scripture to bee the maine ground thereof : but in this Councell , they must believe all these things , because the Pope hath so resolved and defined . So as though the Materialls of Popery were the same , yet the formality and foundation of their faith and Church was quite altered . So as from hence Papists are so truly called , from the Pope , as the prime Head , Rocke and foundation of their faith . For as wee make Christ and his Word , so they on the contrary , make the Pope , that is to say , Antichrist and his word , the ground and foundation of faith . In regard whereof , as the faith and religion is from Christ , truely called Christian , and they truely Christians : So the faith and religion of the other is from the Pope , or Antichrist , truely and properly called Papisme , or Antichristianisme , and the Professors of it Papists , or Antichristians . And the ground of all this is , because they hold the Popes judgement to bee Supreme and infallible ; and so build their faith on him , as on the foundation thereof , which their owne Church never did , till the time of Leo the tenth . It is not then the Lyon of the Tribe of Iuda , but the Lyon of the Lateran Synod , who is the foundation of the faith of Papists , and from whom therefore they justly tooke their name of Papists , to distinguish them from true Christians , which from that time they have held to this day . And thus all the members of the present Roman Church , doe both erre , and are hereticks , and , which is the worst degree of heresy ; are Papists , that is , Antichristian hereticks , not only holding , and that in the highest degree of pertinacy , those heresies which are contrary to the faith , but holding them upon that foundation , which quite overthroweth the faith . ] thus and much more , this learned Dr. of our Church . So as here is a cleare demonstration , that the faith of all Papists at this day , is a Popish faction . And our Homilies doe affirme So much . For in the Second part of the Homily for Whit-Sunday , we read thus : THe true Church is , an universall congregation or fellowship of Gods faithfull and Elect people , built upon the foundation of the Apostles & Prophets , Iesus Christ himselfe being the chiefe Corner-Stone . And it hath alwayes three notes or markes whereby it is knowne : Pure and Sound Doctrine : the Sacraments ministred according to Christs holy institution : and the right use of Ecclesiasticall Discipline . Now if ye well compare this with the Church of Rome , not as it was in the beginning , but as it is presently , and hath been for the space of nine hundred yeares and odd : you shall well preceive the state thereof to be so far wide from the nature of the true Church , that nothing can bee more . For neither are they built upon the foundation of the Apostles and Prophets , retaining the sound and pure doctrine of Christ Iesus , neither yet doe they order the Sacraments , or else the Ecclesiasticall Keyes in such sort , as he did first institute & ordaine them . To be short , look what our Saviour Christ pronounced of the Scribes and Pharisees in the Gospell , the same may bee boldly , and with safe conscience pronounced of the Bishops of Rome , namely that they have forsaken and daily doe forsake the Commandements of God , to erect and set up their owne constitutions . Which thing being most true , as all they which have any light of Gods Word must needs confesse , wee may well conclude , according to the rule of Augustine , That the Bishops of Rome , and their adherents , are not the true Church of Christ , much lesse then to be taken as chiefe heads and rulers of the same . Whosoever ( saith hee ) doe dissent from the Scriptures concerning the Head , although they be found in all places where the Church is appointed , yet are they not in the Church : a plaine place concluding against the Church of Rome . Where is now the Holy Ghost , which they so stoutly doe claime to themselves ? Where is now the Spirit of truth , that will not suffer them in any wise to erre : If it bee possible to bee there , where the true Church is not , then is it at Rome : otherwise it is but a vaine bragge and nothing else . Saint Paul saith , if any man hath not the Spirit of Christ , the same is not his . And by turning the words , it may bee truly said : if any man bee not of Christ , the same hath not the Spirit . Now to discerne who are truely his , and who not , wee haue this rule given us , that his sheepe doe alwayes heare his voice . And Saint Iohn saith : Hee that is of God , heareth Gods voice . Whereof it followeth , that the Popes in not hearing Christs voice , as they ought to doe , but preferring their owne Decrees before the expresse Word of God , doe plainly argue to the world , that they are not of Christ , not yet possessed with his Spirit . Also their intollerable pride sheweth the same , &c. ] So and much more the Homily . Wherein , as it is plainely prooved , that the Church of Rome is no true Church of Christ , as being built upon another foundation , then the Apostles and Prophets , Iesus Christ himselfe being the chiefe corner stone . And preferring their owne Decrees before the Word of God , and so consequently , the Popish Faith is a meere Fiction : So let our Innovators well consider , whether they bee any members of the true Church of Christ , that thus pleade for , and take part with the church of Antichrist , labouring by all meanes to bring her into favour againe with us , while they audaciously presume to alter the authentick Booke set forth , and commanded by Parliament , for publike and solemne Thankesgiving of our great deliverance on the Fifth of November , from the Popish Powder-plot , as if neither their Religion were Rebellion , nor their faith Faction . And the Homily concludes thus : TO conclude , [ Yee shall briefely take this short lesson , wheresoever ye find the spirit of arrogancy , & pride , the spirit of envie , hatred , contention , cruelty , murder , extortion , witchcraft , necromancy , &c. assure your selues , that there is the spirit of the Devill , and not of God , albeit they pretēd outwardly to the world , never so much holinesse . For as the Gospel teacheth us , the Spirit of Iesus is a good Spirit ; an holy spirit , a sweet Spirit , a lowly Spirit , a mercifull Spirit , full of charity and love , full of forgivenesse and pity , &c. The Rule that wee must follow , is this , to judge them by their fruits : which if they be wicked and naught , then is it vnpossible , that the tree of whom they proceed , should be good : Such were all the Popes and Prelates of Rome , for the most part , as doth well appeare in the Story of their lives , and therefore they are worthily , accounted among the number of false Prophets , and false Christs , which deceived the world a long while . The Lord of heaven and earth defend us from their tyranny and pride , that they never enter into his Vinyard againe , to the disturbance of his seely poore flock : but that they may , bē vtterly confounded and put to flight in all parts of the world : and he of his great mercy so worke in all mens hearts , by the mighty power of the holy Ghost , that the comfortable Gospell of his Sonne Christ may be truely preached , and truely followed in all places , to the beating downe of sinne , death , the Pope , the Devill , and all the Kingdome of Antichrist , that like scattered & dispersed sheep , being at length gathered into one fold , we may in the end rest together in the bosome of Abraham , Isaak , and Iacob , there to be partakers of eternall and everlasting life through the merits and death of Iesus Christ our Saviour . Amen . ] And of the like effect is that Prayer , which some of Romes factors have so altered , [ Be thou still our mighty protector , and scatter our cruell enemies , which delight in blood : infatuate their Counsell , and root out that Babilonish and Antichristian Sect , which say of Ierusalē , Downe with it , Downe with it , even to the ground . And to that end strengthen the hands of our gracious King , the Nobles and Magistrates of the land with judgement and justice , to cutt off these workers of iniquity , whose religion is rebellion , whose faith is faction , whose practise is murthering of soules & bodies , and to root them out of the confines & limits of this Kingdome , that they may never prevaile against us , and triumph in the ruine of thy Church , and give us grace to avert these and the like judgements from us . This Lord wee earnestly crave at thy mercifull hands , together with the continuance of thy powerfull protection over our dread Soveraigne , the whole Church , and these Realmes , and the conversion or confusion of all implacable enemies , and that for thy deare Sons sake , our onely Mediator and Advocate . ] Thus the conclusion & prayer of the Homily , & this Prayer of the 5. of Novem. being well weighed together , we see ( unlesse in so praying we play the most notorious hypocrites & dissemblers before God and men ) in what a sacred bond all the Magistrates in the Land , from the highest to the lowest , do ingage thēselues unto the great God of heaven & earth , to roote out the whole Babilonish Sect of Iesuites and Seminary Priests , out of these confines & limits of these Kingdomes , and not to suffer them to roost here , to the great dishonour of God , scandall of our Religion , danger to the State , & destruction of the soules of Gods people , and of the Kings . Nor this onely , but if our Prelates ( as they plainely shew by their open practises ) be found to be fast friends to Rome , confederates with Iesuites & Priests , active Agents & factors for the rearing up again of that religion , which is rebellion , & that faith which is faction , & cōsequētly that practise , which is murdering of soules & bodies , & for the advancing of that Babilonish & antichristian sect , which say of Ierusalē , down with it , down with it even to the ground : while they labour by all wayes and wiles , yea by an open Lawlesse force to beat downe the Kingdome of Christ in the Ministery of the word ( as too lamentable experience can witnesse ) and to destroy all true religion , holinesse , & piety : then how doth it concerne our Gracious King , our Nobles and Magistrates of the Land , to strengthen their hands with judgement & justice , to cut off these workers of iniquity , & to root them out of the confines & limits of this Kingdome , that they may never prevaile against us , and triumph in the ruine of the Church , by reducing vs under the Babylonian and Antichristian yoake againe , which they labour with might and maine to effect , as their notorious practises plainly tell us ? And how should all the Kings good people in the Land make this their dayly prayer , which is publickly used once in the yeare , & teach it to their children , that so at the least wise it may be propagated intire to all posterity , & so vindicated from the injury , of time , which our Innovators would bring upon it : and never give over thus praying , till it shall please God to returne a gracious answere in the fulfilling of it ? Yet are they not cōtent herewith , but ( like themselves ) they practise the like in the last Fast-booke , & that contrary to the Kings expresse Proclamation , which ordereth the booke for the former Fast to be reprinted and published , as it followeth . The third Prayer Booke , which they have pitifully mangled , is that , which was set forth by the King for that Publick Fast , in the first of his Raigne , for the averting of the great Plague of Pestilence , that thē devoured many thousands in this City , & elswhere in our Land : & which his late Proclamation commaundeth to bee reprinted and published , and so read in Churches every Wednesday . But doe they , or durst they alter that Booke , which the Kings Proclamation hath so lately commaunded to be reprinted and published ? Yes , even that , and that in such wise , as I see not with what warrant any Minister may read it , as being not according to the Proclamation . Now the Alterations in the new Booke bee these . In the first collect is left out this remarkable pious Sentence intirely , * Thou hast delivered us from Superstition and Idolatry , wherein wee were utterly drowned , and hast brought us into the most cleere and comfortable light of thy blessed Word , by the which wee are taught how to serve and honour thee , and how to live orderly with our neighbours , in truth and vertty . Lo , here , these men would not have Popery to bee called Superstition and Idolatry , nor would they have the Word of God to commended , as that cleare and comfortable light , which teacheth us all duties to God and man. Secondly , that collect which begins thus , It had beene the best for us , &c. is wholly left out in the new Booke . And wot yee , why ? Alas therein is commended the profitable use of continuall preaching the Word of God ; So as this collect would not have suited well with such a Fast , wherein all preaching is prohibited in all places infected . And in the very last page , Order for the Fast , these words are left out in the new Booke , To avoid the inconvenience that may grow by Fasting ; Some esteeming it a meritorious worke : others a good worke , and of it selfe acceptable to God , without due regard of the end , &c. What ? Doe they esteeme their Fast a meritorious worke ? Must the condemnation hereof bee expunged ? And doe they account their Fast a good worke , and of it selfe acceptable to God , without due regard of the end ? It seemes so too . For the end of a true Fast , is reformation of our evill wayes , as the King of Nineveb proclaimed , and which hee and his people performed . But these men ( it seemeth ) have no such purpose , propound no such end to themselves , as the reformation of all their violent oppressions , and outragious tyrannizing over Gods Ministers and people , to the utter overthrow of Religion ; and setting up of Idolatry and Superstition in the worship of God ; which one sinne alone is enough to bring the Pestilence , and all other plagues upon a Land. Beside these , they have guelded the Booke in sundry other particulars : as in the Collects , and Prayers for the Royall Progeny , they have left out the mention of the Lady Elizabeth and her children , expressed in the former booke . They have left out the collect for the Kings Navy , and for seasonable weather : whereas there was never more need to pray for seasonable weather , than since this fast beganne , when so many tempestuous stormes , and immoderate raines have beene , as have indangered Ships in the very harbour , Shipwrackt some of great price , and caused great Floods , threatning a Famine , by drowning the Seed under the clods . Also sundry Psalmes and Collects besides are omitted , and a whole passage in the Exhortation , applyable enough to the present occasion . Now whither it bee for these alterations , wherein both the Kings Order in his Proclamation is not observed , and God is dishonoured , by leaving out such our humble acknowledgements , both of his mercies , in delivering us from Superstition and Idolatry , and bringing us into the cleare and comfortable light of his blessed Word , and of our sinnes , in not hearkning to His Word continually Preached unto us , and the like ; and Gods Ministers and people are abused , by having such Bookes thrust upon them , which they cannot with a safe warrant , and good conscience use : or whether it bee , that in the Fast-day , all preaching is prohibited in all places whatsoever infected : Sure wee are , that God hath given us sad signes of the little pleasure hee takes by such a Fast. For the very first weeke of the Fast ( whereas before the Sicknesse had a weekely decrease , and was likely , through Gods mercy , more and more to decline ) what a suddē terrible increase was there , of no lesse than 377. which was double to any weekes increase , since this Sicknesse began ? Was there nothing in it , trow yee ? was there not something in this Fast , wherewith God was so much displeased ? Surely wee should be very brutish , and worse than heathenish , not to lay it to heart . But here the Prelates will perhaps quarrell mee , for imputing any thing to the Fast , as being appointed by the King. I answer , God forbid , that I should intertaine the least Sinister opinion of my gratious Soveraigne , that hee had the least meaning by his Proclamation to debarre and forbid Preaching of Gods Word in any place . And my reasons are these . First , because the Proclamation saith , that his Majesty propounds the example of pious Kings , in former ages , for his precedent in this Fast , who ever in all former ages not onely not restrained , but likewise allowed , prescribed , and commended Preaching , as a principall and necessary part of a publicke Fast , yea as the very life and soule of it . Secondly , because his Majesties Proclamation commaunds this so religious an exercise to be performed with all decency , and uniformity , which I humbly conceive cannot bee , when preaching is restrained in some , and those the most eminent and necessary places ( as this great City in speciall ) in respect whereof ( as I conceive ) this Fast was specially commaunded , and yet in other places allowed and prescribed . Thirdly , because the Proclamation relates , that his Majesty resolved upon a grave and Religious forme of Solemnizing thereof , straitly charging and commanding that this Fast bee religiously and solemnely observed , and celebrated weekly upon every Wednesday , throughout the whole Kingdome : and therefore never intended ( as I humbly conceive ) to restraine Preaching in any place , without which a publicke Fast cannot be gravely , religiously and solemnely observed , and celebrated . Fourthly , Because the Proclamation both directs and commaunds , that the booke of prayers for the Fast , formerly set forth by Authority , should be reprinted and published , and likewise used in all Churches and places at the publicke meetings of this Fast : now the booke formerly published by his Majesties authority in the first yeare of his Raigne , upon the like occasion , alloweth & prescribeth two Sermons every Fast-day , as well in the City and suburbs of London , as in other places , whither infected or not ; yea notwithstanding the infection was then far greater , and the Sommer season far more dangerous . Fiftly , because in all publicke and generall Fasts , both in his Majesties owne Raigne , his late Royall Fathers , Q. Elizabeths , and other his Royall Progenitors , upon this , or any other the like occasion , Preaching in all places without restraint , both fore-nooue and afternoone , hath beene approved , and never prohibited , but injoyned and commaunded : now his Majesty hath often solnēly protested in his publicke Declarations ( as before is mentioned ) to all his Loving Subjects , that he will never give way to the licensing or authorizing of any thing , whereby ANY INNOVATION in the least degree might creepe into our Church : and therefore I humbly conceive , that his Majesty never intended to authorise to give way to such an innovation as this , to inhibit Preaching , and that in the time of a publicke Fast , contrary to all former Precedents . Therefore I verily believe , that this was a meere devise of the Prelates , by whose advise the Proclamation saith , his Maiesty resolved upon a grave and religious forme of Solemnizing a Fast. So as this of prohibiting Preaching , was rather added by them than admitted by his Majesty , seeing it is ( as I humbly conceive ) neither a grave , nor religious forme of Solemnizing a Fast ; and I had rather dye , than conceive such an opinion of my King , that he should be the author of such an inhibitiō . And therefore if the Season served , to have accesse unto his Majesty , I should in all humility , addresse my selfe humbly to petition his Majesty to take off this restraint : And that for these reasons . First , because not only it is contrary to all Precedents in former ages , and such an innovation , as ( I believe ) the like was never heard , nor read of in the world : but also because it much dampes and deadens the hearts and spirits of the Kings loving and faithfull subjects within the City , who much lament and grieve , that in the Fast-day they are restrained of the spirituall Food of their soules , when they desire and need it most , when as Preaching is likely to worke most good upon their soules , which stand in more need of spirituall Phisicke & Phisicians , to cure the plague of their soules which hath brought the pestilence upon their bodies , than their bodies doe of corporall . Secondly , because this restraint of Preaching ( the chiefe meanes to humble men for and turne them from their sins , without which God will not turne from his wrath ) will in all likelyhood procure the continuance of the plague , as the beginning of it brought in with it a lamentable increase that very week , as is before noted . Yea forbidding of the Word to be preached , brings the wrath of God upon a people to the uttermost , as 1. thes . 2. 16. Thirdly , because Preaching is no more dangerous on the Fast-day , thē on the Lords day , to increase infection . Fourthly , because upon prayer & preaching the last great Fast , a greater plague than this was suddainly and miraculously remooved ; yea though the preaching was continued in the heat of Summer . Fiftly , because this restraint , together with the sayd alterations of the Fast-booke , & other innovatiōs in the land foremētioned , doe fill the peoples minds with jealousies & feares of an universall alteration of Religion . Sixtly , because ( as the Prelates doe extend the letter of the Proclamation , if but one Parish in London , or suburbs thereof , or but one house in that parish be infected , the pestilence thus continuing but in the least degree , and the Fast not ceasing , all Wednesday sermons in the whole City , must be suppressed . Seventhly , because the restraint of preaching on the Fast day , is ( as we find by experience ) a great prejudice and impediment to the free and liberall Collection for the poore , which is recommended in the Fast , in this calamitous & necessitous time , wherein the Plague brings with it a Sore famine upon many thousand families , which before this Sicknesse lived in good fashion , and were able to give reliefe to the poore . For no where , and at no time , are mens hearts more inlarged , and hands extended in bounty to the poore , than where Gods word hath bene & is most powerfully & plentifully preached , as this our City may serve for a precedent and proofe . And for this very cause ( were there no more ) Preaching was never more necessary in this City , than at this time , which doth so swarme with multitudes of poore , who without some present competent reliefe must needs perish , & so would heape upon this City yet greater Sins , which is ready to sinck under the heavie burthens both of Sins and Plagues . I might note againe , as an 8. reason , that great & extraordinary increase the very first weeke of the Fast , together with most hideous stormes , fearfull and foule weather , immoderate raine , ever since it began , God testifying by his reviving and renewing of the Plague , & by the sad and black countenance of the skies , and those many great losses both by Sea & Land , that he abhorres such a Fast , as of which his very judgemēts Speak , Call you this a Fast ? Yea also a 9. reason , because according to the Prelates practise , this Fast is made a meere * mock Fast , wherein God is mocked to the face . For doe the Prelates propose this , as the principall end of their Fast , to breake off their violent and tyrannicall proceedings against Gods Ministers , and so against the State of Religion ? I feare it . And so long let us never look for any good issue of this Fast , but rather further judgements to be powred upon the Land. For these reasons ( I say ) I could wish with all my heart to be an humble Petitioner to the King , who I am perswaded would speedily hearken to such a request , and would certainly answere , that it was never his mynd , that Preaching should be in this Fast prohibited . The king prohibit Preaching ? Noe , noe ; we all see who they be that prohibit Preaching , even those that labour tooth and nayle to Suppresse Preaching , and lay snares to intrap all painfull Preachers , as the pressing of the booke for Sports for instance ; they being not content , that the booke be read by the Curate , but the * Incumbent himselfe must read it , or els abide extremity , as Suspension from his Ministry , Excommunicatiō out of the Church , Sequestration from his living , and Ecclesiasticall meanes , the great crying Sinne of this Land at this day . But I will add no more . So as the Ninivites shall rise in judgement against this generation : for they upon occasion of Ionas preaching , proclaimed a Fast , and reformed their lives , and their violent dealing : but these men under pretence of a Fast ( as Iezebel did to devoure Naboths vinyard ) would devoure Christs Vinyard , while they Suppresse the Preaching of the Word , whereby men should be convinced of their Sinnes , and converted from them , and bring forth good fruits of the Vine ; and thereby harden their necks against the Lord , and strengthen their hands in violence to fill up their sinnes allway . The sixt Innovation , is about the meanes of the knowledge of God , and of the Mistery of our Salvation . That may be verified of many Prelates in these dayes , which Christ charged the Pharisees with all , Woe be unto you Scribes and Pharisees hypocrites , for yee shut vp the Kingdome of heaven against men ; for yee neither goe in your selues , neither suffer yee them that were entring to goe in : Matth. 23. 13. Which in Luke 11. 52. is expressed thus , Ye take away the Key of Knowledge . And doe not our Prelates thus , when they hush and silence all Lectures in whole Diocesse ? When they suppresse , and cut short Preaching all they can ? When they lay snares to muzzle Gods Ministers , that they may not Preach ? When they disgrace and traduce Preaching , calling it in scorne , Sermonizing ? When they forbid Ministers to use any prayer before their Sermons , but that bare and barren forme of words in the Canon , wrapping all up in the Lords Prayer ? When they must use no Prayer at all after the Sermon , but come downe , and read a second or third Service at the Altar , where in great Churches halfe the people cannot heare a word ? When they must not preach at all in the Afternoone upon the Lords dayes ? When they must onely Catechise for halfe an hower , and that , not by expounding the Principles of Religion ( which may well be called the Key of Knowledge , which they take away ) but onely by the bare questions & answeres in the booke , teach the children like Parats , so as they can never come to give a reason of their fayth with understanding ? When in a great City , or in the * Vniversities , they limit all Sermons to one hower , so as the heares cannot injoy the benefit of more then one Sermon a day ? Yea what devises have they not put in practise to put the light of Gods word vnder a bushell , if not rather altogether to quench it , if it were in their power ? What invectives are in Shelfords ad Treatise , against Preaching , and the peoples knowledge ? How doth he find fault with the Peoples desire of Sermons ? And pag. 47. he Sayth , Our Soli Sermonists , and Solifidians , so they may have a Sermon or two on the Lords dayes &c. And pag. 91. he allowes of Preaching with a restriction , and limitation , as being not fit for every Minister , but for * extraordinary & excellent men , called by God , and the Church to reforme Errours & abuses , or to promulge to the world new Lawes & Canons . And againe , least this should be too great a burthen to these his extraordinary men , he qualifies the matter , by restraining their preaching to certaine extraordinary times in the yeare , pag. 94. as Easter , Whit-Suntide , Christmas day , and to extraordinary places too , as Cathedralls , and for this cause ( pag. 93. ) he would have many Ministers vnfurnished of their licences , especially those that preach twice every Lords day ; and those that are permitted to preach , to be restrained to certaine times , and seasons , as once a Moneth at most . And he gives the reason of all , because the Church is now settled , and therefore doth not need preaching , as once it did in its infancy . So he . Thus they labour tooth and nayle to cry downe Preaching . For ( saith he ) p. 94. Reading is the ordinary preaching , ordained by God himselfe . And this is that maine marke which they al shoot at , to mould up all in the Lumpe of the Communion Booke , and make that the Summe and Scope , & the very Circle of al Religion & Knowledge . The Seventh innovation , is in the rule of faith : for whereas the sole and complete rule of faith , is the Holy Scripture , as . 2. Tim. 3. Our new Doctors cry up the dictates of the Church , to wit , of the Prelates , to be our only guides in Divinity ; as in Reeves Cōmunion booke Catechisme expounded pag. 20. and 206. where all Ministers must submit to the judgement of the Prelates in all matters pertaining to religion : and all Prelates must submit to the Arch-Prelate , as having a Papal infalibility of spirit , whereby as by a Divine Oracle , all questions in Religion are finally determined . And here I cannot forget a speech of the chiefest Prelate of England , in the High Commission , who at the censure of Doctor Bastwicke , for oppugning the Iurisdiction of Bishops jure divino , as being no where found in the Scripture , but the contrary , sayd openly , that in matters of divinity wee are not tyed to the Scriptures , but to the Vniversall Catholicke Church in all ages ; for how , ( said hee ) shall wee know the Scriptures , but by the Church . And therefore not without some reason doth that Iesuite ( in his Pamphlet printed in English , 1636 , intituled A Direction to bee observed by N. N. ) make a laudable mention of that great Prelate , saying , * Although I ought not to dissemble , but doe gladly acknowledge , and deservedly publish in this occasion , for a patterne to others in this Realme , the care of the Chiefest Prelate in England , in prohibiting the sale of Bookes tending to Socinianisme . So there ; But what meaneth the Iesuite here by Socinianisme . Hee tells us plainly , pag. 16. and 17. in these words : First then , I say , that the very Doctrine of Protestants , if it be followed closely , and with coherence to it selfe , must of necessity induce Socinianisme . This I say confidently , and evidently proove , by instancing in one errour , which may well bee termed the Capitall , and mother Heresy , from which all other must follow at ease : I meane , their here●y in affirming that the perpetually visible Church of Christ , descended by a never interrupted succession fromour Saviour , to this day , is not infallible in all that it proposeth to bee believed , as revealed truthes . For if the infallibility of such a publicke Authority bee once impeached ; what remaines , but that every man is given other to his owne wit , and discourse ? And talke not here of holy Scripture ? And a little after : And indeed , take away the authority of Gods Church , no man can bee assured , that any one Booke or parsell of Scripture , was written by divine inspiration , or that all the contents are infallibly true , which are the direct errours of Socinians . So hee Where wee see what his meaning is , when hee commends the chiefe Prelate , as a patterne to all other in prohibiting such bookes , as exalt the sole authority of holy Scripture , as the onely Rule of faith . Thus not unde servedly hee commends him for upholding the authority of the Church ( to wit , of the Pope primarily , and next after him the Prelates ) as whereon depends the authority and sence of Scripture . Well ? But is this the way of setling the faith of Christians in the true religion ? Nay , is it not the high & ready way to unsetle all , & to make religion a wether-cocke , to be turned this way , or that way , as the winde of mans unstable & erronious fancy shall blow & move it ? And for proofe hereof , let us but obserue what the same Iesuite faith a little after . For writing of the present state of our Church , and that since this new generation of Doctors , and Prelates hath Sprung up amongst us ( I know not from what Popish root ) hee saith , * And to speake the trueth , what learned judicious man , can , after unpartiall examination , imbrace Protestantisme ? which waxeth even weary of it selfe ; Its Professors , they especially of greatest worth , learning , and authority , declare themselves to love , temper and moderation , allow of many things , which some yeeres agoe , were usually condemned , as Superstitious and Artichristian , and are at this time more unresolved where to fasten , then at the infancie of their Church . Thus by the way hee sheweth who they bee , that are the chiefe Fathers of that new-fangle religion of Protestancy of late birth in England , namely those of greatest worth , learning , and authority , as the Prelates are counted to bee , who are of that temper and * moderation , as they allow of many things , which some yeeres agoe , were usually condemned , as superstitious and Antichristian . But how doth the Iesuite demonstrate this ? Pag. Twenty two , Hee saith , For doe not the Protestant Churches begin to looke with another face ? Their walls to a speake with a new language ? Their , Preachers to use a b sweeter tone ? Their annuall publicke Tentes in their c Vniversities , to bee of another style , and matter ? Their books to appeare d with titles and arguments , which once would have caused a mighty scandal among the brethren ? Their doctrine to be altered in many things , and even in those very paints for which their Progenitors for sooke the then visible Church of Christ ? Their 39 Articles , that is , the summe , the Confession , and almost the Greed of their Faith , are patient : Patient ? They are ambitious of some sense , wherein they may seeme , to bee Catholicke . To alledge the necessity of wife and children in these dayes , is but a weake plea for a married Minister to compasse a Benefice . Fiery Calvinisme , once a darling in England , is at length accounted Heresy ; yea and little lesse then Treason . Men , in word and writing , use willingly the once fearefull names of Priests and Altars . Nay , if one doe but mutter against the placing of the Altar after the old fashion , for a warning hee shall be well warmed by a † coale from the Altar . English Protestants are now put in * mind , that for exposition of Scripture , by ‡ canon they are bound to follow the ancient Fathers . And to conclude all in one maine point : The Protestant Church in England willingly professeth so small Antiquity , and so weake subsistence in it selfe , that they acknowledge no other visible being for many Ages , but in the Church of Rome . So the Iesuite . Behold here now , Protestant Reader , what testimony a Iesuite can give of the present state of our Church , and that out of his owne reading and observation , and which we our selves cannot deny ; all which hee ascribeth to the Prelates , as those whom hee indigitates for men of greatest worth , learning , & authority , who declare their Innovations ; as Sodome her sinnes , and hide them not , even our enemies , now their friends being witnesses , who gladly feed their infants with the pappe of our new Papisme . But to returne to our particular point of Innovation concerning the rule of faith , which our Prelats have turned off from the holy Scripture , to the authority of the Church : this is the maine upshot in Dr. Whites Treatise of the Sabbath day , wherein he tyes the observation of the Lord , day to that limitation , which the Prelates of the Church doe , or shall prescribe ; & so also all other matters of Religion . And doe they not also overthrow the Scriptures , as the rule of faith , in that they restraine the preaching of them to their illiberall allowance , inhibiting such and such points to be medled with ; as before is shewed ? & doe they not place the Communion booke as a rule of faith in all matters of Religion , wherin the Arch-Bishops definitive sentence must determine , as Recv . ibid. p. 206. The 8th innovation or Change , is in the rule of manners : which rule , must not be any more the word of Christ , and the writings and examples of the holy Apoles , wherein they followed Christ ; for that is counted too precise and puritanicall : but our Prelates have prescribed a new rule of Christian manners , to wit , the example of their owne lives , and the dictates of their writings ; the Summe whereof is , to make a mixed Religion & conversation of Christians , which is partly holy in an external forme of godlinesse , without the power thereof & partly in admitting , allowing , approving , applauding countenancing , and dispensing by Episcopall authority , of a heathenish kinde of life , and that especially in most Sacred times , as the Lords day ; which though dedicated wholly to the worship and service of God , yet the rule of the Sanctification hereof ; which is the 4th Commaundement , and the example of Christs and his Apostles , these novellers do altogether reject , as abolished , & instead thereof advance their new Traditions , which is to allow one part of the Day for God , and the rest to mans carnall Lusts , Sin , the world , the Devil , as our Homily Saith . So as the due observation and Sanctification of the Lords day , being a platforme and patterne of a Christian Conversation , a Christian being that in his whole life , in a proportion , which he is on the Lords day ; and this platforme being defaced and broken by our Anti-Sabbatarians : it followeth that together with their impions crying downe of the 4th Cōmaundement , and so accordingly the due Sanctification of the Lords day intire , without mixture of heathenish . Sports and Pastimes , they deface and destroy the very face , beauty & power of all religion , & so do set up a new Forme of it , never allowed of ( as by a Law ) in the world , before . And herein doe our Apostates out strip the very Pontificians themselves who did never yet mak a Law , nor take upon them to allow any other rule of Christian life , than the Scriptures ; although they have ( with our innovators ) denyed the Scripture to be the onely and absolute rule of faith , independent upon any humain power . For even Bellarmine exclameth against , and disclameth that dissolute profanation of Sacred dayes , in practise among the Papists , in their vaine Sports and Pastimes , for which cause , the very Turkes do scorne ( saith he ) the Christian Religion , Saying , O what a God have the Christians , what a famous Law giver , who ●ither commandeth , or permitteth these things ? Now if the Turkes : should upbrayd us in England , and cast vs in the teeth with our Lord & Lawgiver Iesus Christ , as if he eyther commaunded , or allowed Sports & Pastimes upon the Lords day : our answere must be , that our great Lawgiver Christ doth not any way tolerate , much lesse commaund any Sports or Pastimes on his Sacred day , as wherewith both God is dishonoured , & his day profaned : but out Lord-Prelates are they , who doe usurpe unto themselves a Lawlesse power to dispense with that part of the Lords-day as they please , wherein men may runne riot , and keep their Bacchanals , and their Floralia , without controwle , such as Christ and his word forbids to be done on any day . Much more might be spoken of the Late Changes , but this suffice for the present * But what speakewe of Changes ? Our Changes doe plead , that they bring in no changes , but revive those things , which ancient Canons have allowed and prescribed : as standing up at Gloria Patri , and at the reading of the Gospell : bowing at the nameing of Iesus , and to the High Altar : remooving the Communion Table to stand Altarwise , at the East-end of the Chancell : praying with the face towards the East , where the Altar standeth : placing of Images in Churches : erecting of Crucifixes over the Altars ; commanding of long Martins instead of Preaching , and the like . To this we answere , that we in this Land are not to be ruled by the Popes Canons , or the Canon Law , but by the Law of God , & of the King. Although I * once heard a Papall Canon was alledged in opposition to a Parliamentary Statute in K. Edw. 6. his raigne alledged by the adverse Advocates , & it passed for Currant , none gain-saying it . But as for those Rites & Ceremonies to be used in our Church , they are by an Act of Parliament ( prefixed to the Communiō booke ) restrained to those only , which are expressed in the same booke ; and if any , by private authority , shall presume to introduce into practise any other besides these , he is to suffer imprisonment for a time , and if he persist , perpetuall imprisonment , and losse of all his spirituall promotions during his life . But besides all this , these men have one speciall Sancturary to fly unto , & that is , their Cathedrall Churches , where they may lay hold upon the hornes of their Altars . These be their old high places not remooved . These , as they are commonly used , bee the ancient dennes of these old Foxes to which they flie , being this pursued ; of whom the Scripture saith , Take us the Foxes , the little Foxes , that spoile the Vines : These bee those nests and nurceries of Superstition and Idolatry , wherein the old Beldame of Rome hath nuzzled up her brood of Popelings , and so preserved her usum Sarum in life to this very day . And now these are be come impregnable bulworkers to patronize our Re-builders of Babell , in all their innovations . Innovations , Say they ? Wee bring in no innovations , no new rites , but what hath beene in use ever since the Reformation , and that in the most eminent Places , even the Mother Churches of the Land. Now all that wee goe about , is to reduce inferiot churches to an unity , and conformity to their Mother Churches ; So as thus bringing all to unity , wee shall take off that reproach , which the adversaries cast upon us in this kinde ; and which wee shall then retort upon themselues , for their diffentions betweene their Regulars and Seculars . Thus doe our Master-builders plead , and so by their cunning insinnuations , under a pretence of Piety and peace , of unity , and uniformity , preaching peace , peace , when nothing but warre is in their heart & hand , ( as Psal. 55. 21. and 59. 7. ) doe so farre prevaile , that before wee bee aware , they will by this meanes pretrily reduce us to a perfect peace and unity with old Mother Rome againe . For these Mother Churches , to which all Danghter . Churches must conforme , are they not the naturall daughters of Rome ? Doe they not from top to toe exactly resemble her ? Her pompous Service , her Altars , Palls , Copes , Crucifixes , Images , superstitious gestures , and Postures , all instruments of musicke ( as at the dedication of the King of Babylons Image ) Long Babylonish Service , so bellowed and warbled out , as the heareers are but little the wiser . Are not these high Places also the receptacles and nurceries of a number of idle bellies , to say no worse ? Doe not the fat Prebends So cramme their Residenciaries , that the while their starveling Flocks in the countrey doe famish for want of spirituall Food ? But as Erasnius said of Luther , how his fault was , that he meddled with the Popes Miter , and the Monkes bellies . But this I note by the way , to show how all those , that are maintained by Cathedralls , are ingaged to helpe forward those Innovations that are now on foot , because they make much for the supporting of their Papall Pompe . But let us a little examine what force there is in this Argument : Cathedralls are so and so : therefore all other Churches must conforme to them . I deny the Argument . Legibus vivendum est , non exemplis . We must live by lawes , not by examples . The rites and ceremonies of all our Churches are prescribed , and precisely limited by the Lawes of the Land , by Act of Parliament , and are not left at large to the Example of Cathedralls . Nay , how comes it about , that Cathedralls have usurped that Lawlesse and boundlesse Liberty of conforming themselves to Rome in all those their ceremonies ? What law can they show for this ? Will they plead prescription ? For how long time ? What prescription can Durhams Cathedrall-Church plead for her new service , new Cop●s , new Images of Saints and Angels , new rites on Candlemas day , with their hundreds of tapers , and candles ; and instead thereof bringing a Spirituall darkenesse upon mens soules , by shutting out the ancient morning Prayers , and other meanes of true knowledge and devotion ? Are not the authors of this innovation yet alive ? What Prescription of long custome can the Cathedrall Church of Bristow plead , which now of late also hath set up new Images of the Apostles and other Saints ? What Prescription can Pauls Cathedrall bring for those mitred Images and Statues newly erected , and for those winged Angels round about the Quire ? What Prescription can that Cathedrall Church at Wo●verhampton in Staffordshire plead for her goodly costly new Altar , with the Dedication thereof within these 2. or 3. yeares last past , in which Dedication , all the Romane rites were observed , as Censings , washings , bowings , Copes ( though but borrowed from Lichfeild ) chantings , abusing of Scripture ( as Iohn . 10. 22. ) to prove dedication of Altars , and the like ? or what custome can the Same Church plead , for erecting their new Altar , and throwing out of their ancient and * painfull Preacher ? What warrant have they for setting up such Altars for Baal , such dumbe gods , and casting downe the throne , and stopping the mouth of the living God ? The like may be said of many other Cathedrals , if not all , which within these few yeares , yea but Yesterday , have beene strangely metamorphosed into a Curtizan-like garbe ? and now must be , Like Mother , Like Daughter . Must therefore all Churches conforme to their new Romish Pashions ? Must therefore the Cathredrals in Oxford , I meane these C●lledge-Churches , as Magdale●s , Christs Church , Queenes , S. Iohns , and others , as also those Chappels in Cambridge , as Peter-house Chappell , S. Iohns , Kings , Queenes , become the ●●rceries and Springs of Superstition and Idolatry to the whole Land , because of late dayes they have crested goodly new Altars , Images , Crucifires , and such like orn●ments of the Romish where ? And because they both practise and presse the bowing to those Idols , must therefore all Scholars bow unto them ? To what end then shall men send their Sons to the Universities , if there they must be trained up to the Superstition , and Idolatrie , of Popery . Thus we see how unlike our Cathedrals be to that they were formerly , being newly set out with a Romish dresse , according to those Spirits which rule in the ayre : so as their examples ought to be no Lawes to bring in an universall conformity to these yesterday innovations , in Mother-Cathedrals . Againe , by what title doe Cathedrals came to be Mothers to other Churches ? what Mothers ? Except Step-Mothers . For they never bore , nor brought forth those Churches , whom they call daughters . And right Step-Mothers they be that cheat the children of their Fathers inheritance , as these would doe , who rob the Spowse of her Iewels , and put upon her the cast attyre of the whore . But they alledge the Order for St. Gregories by Paules , wherein there is an imitation of this conformity of other Churches to their Mother-Cathedrals . I answere , our gratious King at that , as at other times ( as still lik● himselfe ) plainly said that he would have no innovations . Nor can we imagine , that it was any part of his meanning , that all Churches should in all things conforme to Cathedralls , much lesse that all Cathedralls should bring in new rites , that so other Churches might conforme to them . What ? Must other Churches have Organs , Singing Quires , Altars , Images , Crucifixes , Tapers , Copes , and the like , because such is the guise of Cathedralls ? Must long chanting Service goe up , and preaching goe downe , because it is So in Wolverhampton , Durham , and other Cathedralls ? But by what Law ? By the Popes Canon ? Doth not our Law exclude out of all Churches all other rites , besides those in the Communion Booke ? Doth not the Homily fore-cited prayse God , for the purging of our Parish Churches from piping , chanting , and the like , as wherewith God is so sore displeased , and the house of Prayer defiled ? And doth not another Homily cōdemne the setting up of Images , Crucifixes , and such Reliques in Churches ; and all for the perill of Idolatry , which doth necessarily attend the same ? And doth not the Queenes Injunctions forbid all skrines and reliques of Idolatry and Superstition ? And doth not another Homily condemne many Altars , Images , and Idols , as heathenish and Iewish abuses ? How then will our new Masters , our Innovators make good the bringing in of these things afresh into Cathedrals , & forcing all petty churches to cōforme thereunto ? would the Prelates thus make the Mother Cathedrals , ( thus by thēselves made & adopted Romes daughters ) their Concubines , whereon to beget a new bastard generation of sacrificing , Idolatrous Masse-Priests throughout the Land , which our good Lawes , and all our learned and pious Divines proclaimed illegitimate , and abominable ? So as I cannot but wonder ( though I hope better ) that these , desperate and all daring Popish Innovators , turning off the State of the Kingdome , and Church upside downe , beating themselves either upon the Popes Canon-Law , overtopping the Regall power , or upon the evill example , of their lately metamorphosed Cathedrals conformed to Rome , that so they may finely or furiously inforce all the Churches in England to the like conformity , and so reduce * England under the Papall yoake againe ( they being now dead , that felt the intollerable pressure of it , and a new generation sprung up , that affect novelty , and to trade with Rome againe ) and * nothing can now stay them , but they will either breake all in pieces , or their owne neckes : that they are not cited before the Royall Tribunalls of Iustice , and the Iudges and Iustices in their Circuits and assises doe not take Cogniscance of such perturbers , who undermine and overthrow the State of Church and Common weale , and mingle heaven and earth together , and so condignely punish them for their intolerable usurpations : So should my text be here made up , My Son feare thou the Lord and the King , and meddle not with them , that are given to change : For their calamity shall rise suddainly , and who knoweth the ruine of them both ? But ( alas ! ) have they not got the Lawes under their girdles , and doe they not trample them as durt under their feet ? And therefore with what chaines shall wee bind these men ? How shall wee bind these all-shapeturning Monsters to good behaviour ? May not this whole State say , as that good King Ieh●shaphat in the straites of Ierusalem , Wee know not what to doe , but our eyes are towards 〈◊〉 , O Lord ? And besides all this , in the last place , being pulled away from the hornes of their Cathedrall Altars , as not able to shelter them from their pursuers , they fly ( as to their last refuge , and most impregnable Fort , as they conceive ) to the Kings Chappell . Wherein they doe as the Fish * Polypus , or many-foot , which gets her selfe closse to the rocke , and putting on the colour of the rocke , so as she seemes to be a part of it , when other fishes swimme toward the rock for shelter , she catches them unawares in her net-like haires or hornes . So our Innovators getting closse to the King , as unto the rock , assimiling themselves to the manners of the Court , when the fishes think to fynd shelter and protection , under the Rocke , they are ready with their fangs to intangle and devour them . Well , what say they of the Kings Chappell ? They plead the whole equipage , furniture , and fashion thereof , as a patterne for all Churches . There ( say they ) is an Altar , there bowing towards it , there Crucifixes , there Images , & other guises . And why should Subject , be wiser then the King ? Totus componitur orbis Regis ad exemplum . To this I answere : 1. Why should subjects think to compare with the King in the State of his royall Family , or Chappell ? 2ly there be many things in the Kings Chappell which were presumption to have in ordinary Churches , and some things cannot be had or maintained in them , as a quire of Gentlemen , Singing men , & other Choristers , which dayly sing Service in the Chappell ; and sundry , other . 3ly . The worship and service of God , and of Christ , is not to be regulated by humaine examples , but by the Divine rule of the Scriptures . In vaine they worship me , teaching for Doctrines the Commandements of men . The three children would not bow to the Kings goodly golden Image . The old Christians would not so much , as offer incense in the presence of Iulian the Emperors Altar , and at his commaund , though he propounded , golden rewards to the doers , and menaced fiery punishments to the denyers . 4ly , The externall rites and ceremonies in the Church are limited by Act of Parliament , prefixed to the Communion booke , and no more to be added or used in Churches . Lastly , Suppose ( which we trust never to see , & which our hearts abhorre once to imagine ) Masse were set up in the Kings Cappell ; is this a good argument : why it should be admitted in all the Churches throughout the Realme of England . But enough of this . And here an end for this time ; and thus farre of this text , which as I began , so I will conclude with all , My Son , feare thou the Lord , and the King , and meddle not with them that are given to change . For their calamity shall rise suddenly , and who knoweth the ruine of them both ? FINIS . Notes, typically marginal, from the original text Notes for div A17300-e210 * Golden sentence . Notes for div A17300-e420 Invicem cedunt dolor & voluptas , brevior voluptas . Senec. Psal. 42. 11 Psal. 2. 11. * Id est , cum variantibus ac perfringentibus Dei , suorumque Principum mandata denique deficientibus vita sua immorigera à reverentia Dei & Regis . Point . 〈◊〉 . Question . Answer . Psal. 85. 8. 1. Thess. 2. 13. * 1. King. 22 Iohn 8. 39. 41. v. 42. 39. Nec quenquam senem audivi obl●tum quo lovo thes●urum abruisset . Omnia quae curant , menunerunt . Cre. de Senectute . Mal. 1. 6. Poi●… . 2. Math. 15. 9 Phil. 3. 18. 19. Article 17. * What m●r● jeared by a generation of upstarts in these dayes . Galath . 6. 1. Rom. 15. 1. Point . 3. * Aug. De correptili & gratia , Cap. 9. quia non habuerunt perseuer antiam , sicut non vere discipuli Christi , ita nec vere filij De fuerimt , etiam quando esse videbantur at it● vocabantur . * V. 10. Reasons . Rom. 8. 38. ●9 . Rom. 11. * Examen . * Ioh. 6. 39. 2. Ioh. 10. 11. * Dr. Corbet Chancellor to the Bp. of Norwi●h ( Mr. Greenhill an eminent Minister coming to him with another Minister in humble manner to desire absolution from excommunication for the refusall of conformity to their new rites ) said unto him in a great head of passion , that if hee had the power as hee desired , he would Pistoll him . ‡ As Master Buck in his Sermon at Norwich , inveighing against the Puritans , said , If a cup of cold water had a reward , much more a cup of blood . As Dr. Corbet said to Mr. Powell a Minister , who refused to read the booke for sports , That were it not for a point in the common law , he deserved to bee hang'd , drawne and quartered . † Iustum & tenacem Propositi virum , non civium ardor Prav● Iubentium , non vultus instantis Tyranni , mente qua●it solida . Horat. * 1. King. 18. 18. 2. King. 3. 14. ‡ Zozo● . Hist. l. 5. Cap. 4. * It was in old time , when some Bishops , were content to bee poorevita S. Wilfredi . See Caml . Remaines . Wisespeeches . p. 183. Act. 7. † Bono probari malo , quam multis malis . Ausonius . Lu. 12. 4. 5. Revel . 12. 4 * Prosper●… ac f●…lix scelus virtus vocatur . Senec si mal● res cessit . licet optima male tamen audit . Rom. Gen. 11. 6. Turpiu● , 〈◊〉 gr●…●●icitur , quam non admitt●tur ●espes . Virgil. Eglog Sic cantb●● carulos similes , sio matribus hoedos Noram sic parvu componere magna solebam . * See Shelforts Sermons , and Dr. Pockl. Sunday no Sabbath . And others . * Matt. 13. 25. * See the Homily of the place & time of Prayer part . 2. Where these words are : Finally Gods vengeance hath beene , and is dayly provoked , because much wicked people passe nothing to resort to the Church , either for that they are so sore blinded that they understand nothing of God and godlinesse , and care not with divellish example to offend their neighbours , or ●ls for that they see the church altogether scoured of such gay gazing sights , as their grosse fantasy was greatly ▪ delighted with , because they see the false religion abandoned , & the true restored , which seemeth an unsavory thing to their unsavorly tast : as may appeare by this , that a woman sayd to her neighbour : Alas Gossip , what shall we doe at Church , since all the Saints are taken away , since all the goodly sights we were wons to have , are gone , since we cannot heare the like piping , singing , chanting and playing upon the Organs , that wee could before . But ( dearely beloved ) wee ought greatly to rejoyce and give God thanks , that our Churches are delivered out of ALL those things , which displeased God so sore , and filthily defiled his holy house , and his place of prayer , for the which hee hath justly destroyed many nations according to the saying of Saint Paul. If any man defile the Temple of God , God will him destroy , And this ought wee greatly to prayse God for , that such Superstitious and Idolatrous manners , as were utterly nought , and defaced Gods glory , are utterly abolished as they most justly deserved . So the Homily . Point . 1. Pet. 2. 17 1. Pet. 1. 3. * Popes of old were subject to Emperours , when they withdrew their necks , and trampled on their Masters necks , and they held the stirrops , thē hee became Antichrist mounted on Horseback , fullfilling that of the Apostle . 2. Thess. 2 ▪ 3. 4. King Iames 〈◊〉 Speech at Whithall to the Lords and Commons of the Parliament there assembled . 1609. Which Speech is printed with his Royall Workes , in aeternam reimemoriam . ‡ In the first Collect in the publike Prayer-booke of thankesgiving for our deliverance from the Powder-Treason , on the 5. of No. 1605. set forth by Act of Par. Though this be altered & turned another way in a new impression , 1635. Tertull. adversus Marcionem , lib. 1. Rex c●s● summus est in suo folio usque Deum tamen infra Deum . † And Ad Scapulam . lib. Sic omnibus major est , dum solo vero Deo minor est . 1. Tim. 2. 2. Point . * Eph. 6. 4. Col. 3. 21. Pater Patr●● . Mr. Perkin● in his Commentary on the Galat. chap. 5. v. 14. Thou shalt love thy neighbour as thy selfe . Poi● * Milites Christiani serv● fuerunt Imperatori infid●… , A●… Idolatrae . 1. Iuliano . Vbi venic●ant a● causam Christi non agnosc●bant nisi illum , qu● in caelo erat : quando volebat , ut idolacolerent , & thurific rent : pr●ponebant illi Deum : quando antem diccbat , Producite aciem , 〈◊〉 contra ill●… gentem : statim obtemperabant : & distinguebant Dominum aeternum à Domino temporali . Gratian . Causa . 11. Q. 3. Imperatores . Divide & impera . Foe●icester , & am●… quos irrupta tenet copula , nec 〈◊〉 , Div●… quorimo●… , supr●…●…ius solvet amor die . Horat. * That , intitu●ed , Babel no Bethel . * This was presently ●fter the ●issolution of the last Parliament . ‡ Blandissi●ni adulatores , & mordacissims detractores . Bren. De consid . ad Eugenium , lib. 4. c. 2. Hester 3. 8. Est hoc quoque in praesenti Centuria insigne , quod artes nobis ob oculos ponit , quibus falsi Doctores in altum surgant : & postea voti compotes facti , pro libitu dominantur , & faciunt omnia . Nam in Aulas irrepunt , ac Potentum ac Magistratuum animos occupant , hypocrysi , delationibus & obtrectationibus Sincerorum Doctorum , & collusione quadam cum Politicis . Nihil enim officij non pollicentur . Nam plerumque sunt in odio Aularum atque Potentum , graves , constantes , fidi Ministri , ac Professores verbi Dei : quia rigidius , quam Aulis ac Politicis commodum videatur , veritatem tutentur , & liberius peccata taxent , quibus Aulae ac Potentes sunt obnoxij . Parasiti & Gnathones Aulici interpretantur , ista redundare in contumeliam & diminutionem Authoritatis Magistratuum , Spectare ad turbas & Seditiones . Et sunt mollia & placentia loquentes , vigiles c●ci , canes muti , pestes animarum , Pseudoprophet● , lupi rapaces , fures ac latrones animarum , &c. Itaque levi momento Potentiores , recte , serio , graviter , & cum salute plurimorum in Ecclesia Dei docentes profligunt , & suae fartnae homines in Cathedras collocant , &c. * Vides omnem Ecclesiasticum Zelum fervere sola pro dignitate tuenda . Hono●…●…um d●tur : Sanctuati ni●il , ●●t parum . Absit , in●… tempor● non 〈◊〉 . Bern. De ons●d lib. 4. ●p . 2. * Indeede , if to Prelats practises in this present age , no mar voile . Bernard . De Considerat . ad Eugenium . lib. 4. cap. 2. Esay 22. 12 13. 14. * A dang●rous and false charge laid upon the King. Pag. 11. 12. * A most pernicious practise . * A most impious & disgracefull speech , to bring the people into a hard conceit of his Majestie , who but a little before had signed the Petition of Right . N. B. * A most audacious & presumtuous speech of a Prelate , setting his prowde foote upon the Kings Lawes , as the Pope did once on the Emperours neck an Emblem of perpetuall servitude . p. Dan. 3 , 6. * Homily of the Place and time of Prayer . Part. 1. * See before the Declaration for d●ssolution of the last Parliament . Basilicon Doron . Booke 2 in his Works : pag. 164. Printed , 1616. * Bellarmine in his Sermons , in many plates , copiously declameth against such profanations●as we have elsewhere expressed at large . A p●… p●…nt well to be wa●ghed by the wisest . N. B. H●…ly 3. against wilfull Rebellion . R●x est 〈◊〉 stos u●…vs ●ue Tabulae . Qui non ve●at mori cum potest , ●ubet ▪ Seneca . * 1. Eliz 1. Anno 1636. Chap. 1. a 2. Point . Exod 20. Math. 22. 38. Vse . * As one sayd to a Minister in Suffolke , for refusing to doe that which was not agreeable to Gods Commandment . See before . Causa . 11. Qu. 3. Non semper malum est non obedire praecepto , cum Dominus jubet ca , quae sune conerarse Deo. Tune ei obediendum non est . Augustinus . And Hieron . in Epist. ad Ephes. Si Dominus ea jubet , quae non sunt adversa Sanctis Scripturis , subijciatur Domino serv●●s : Si vero contraria pracipit , magis obediat spiritus , quam corporis Domino . Et infra : Si bonum est , quod pracipit Imperator , jubentis exequere voluntatem : Sy malum , responde , Oportet Deo magis obedire , quam hominibus . Hoc ipsum & de Servis apud Dominos , & de uxoribus , apud viros , & de filijs apud Patres , quod in illis tantum debeant Dominis , & Viris , Parentibusque esse subjecti , quae contra Dei mandata non sunt . Ambros . Iulianus Imperator , quamvis esset Apostata , habuit tamen sub se Christianos Milites , quibus cum dicebat , producite aciem cum defensione reipublicae , obedic●ant ei : cum autem diceret eis , Producite arma in Christianes , tunc cognoscibant Imperatorem Caeli . Aug. ibid. Qui resistit potestati , Dei ordinationi resistit : Sed quod si illud jubeatur , quod non debeas facere ? Hic sane contemne potestatem . Ipsos humanarum leg●m gradus adverte : Si aliquid jusserit Curator , faciendum est ; tamen si contra Proconsul jubeat , non utique contemnis potestatem , si eligis majori servire : Nec his minor debet , irasci , si major praelatus est . Rursus si ipse Consul aliquid jubeat , & aliud jubeat Imperator : vel si aliud jubeat Imperator , & aliud Deus : quid judicas ? Major Potestas Deus . Da veniam O Imperator : tu carcerem , ille Gehennam minatur : Hic jam tibi assumenda est fides tua tanquam Scutum , in quo possis omnia ign●a ●acu●a inimici extinguere . Et aliu● Pater : Si quis alterius erreri consentit , siat se cum illo simili modo culpabilem iudicandum . Et Isidorus . Si quis prohibet vobis , quod à domino praeceptum est : vel rursus imperat fieri , quod Dominus prohibet : execrabilis sit omnibus , qui diligunt Deum . Item , is qui praeest , se praeter voluntatem Dei , vel praeter quod in Sanctis Scripturis evidenter praecipit vel dicit aliquid , vel imperat : tanquam falsus testis Dei , aut Sacrilegus habeatur . Cum ergo Subditi excommunicantur ideo , quia ad maium cogi non possint , tunc sententiae non est obediendum : quia iuxta illud Gelasij : Nec apud Deum , n●c apud Ecclesiam ejus , quemquam gravat iniqua Sententia . Et Bernard : de mode bene vivendi . cap. 19. O spousa Christi , ita obedias homini , ut non offendas voluntatem Dei. In malis operibus nunquam sis obediens . Noli obedire in malo cui quam Potestati , etiamsi poenae compellat , si supplicia immineant , si tormenta occurrant . Melius est mortem pati , quam mala jussa implere . Melius est ab homine jugulari , quam aeterno judicio damnari , &c. 1 Iohn . 4. 1. Iustum & tenacem Propositi virum , Non Civ●… ardor prava jubentium , Non vultus instantis Tyranni , Mente quatit solida , Horat. Hic murus abaemus esto , Nil cons●ire sibi nulla palles●cre culpa . * Rom. 8. * Revel . 12. 11. The Churhes of Christ. * That is Carnall nen , that ove the ●orld , and preferre it ●efore be a●… . 〈◊〉 Revel . 17. 13. 14. Point . Decretal . Greg. De Majoritate & obed . l. 1. tit . 33. Innocent . 3. Chap. 6. Soli●a . Episcopus non debet subesse Princpibus sed praeesse . Duo magna luminaria , Pontificialis , & Regia Potestas . Et quanta est inter solem & Iunam differentia , tanta inter Pontifices and Reges . Frgo Pontificialis dignitas est quadragesies septies major rigali dignitate . Gloss. ibid. Rodulph Cupers Comment . ad C. Oportebat . 79. distinc . Art. 7. n. 62. pag. 257. Papae conferens Imperium Caesari , illius jura à se non abdicat , cum solum exer●itium imperandi conferat : cum directum Imperij Dominium penes Deum remaneat , & consequenter , penes Papam . And Iohan. à Capistrano : de Papae & Concil . authoritate . Page 92. Humilitatis causa Summus Pontifex motus dicit se nolle usurpare regiam dignitatem , vel Imperialem authoritatem . And Pag 94. Papae tanquam Christo ●lectatur omne ge●… . And : Ipse excommunicare & privare potest Imperaterem . Ipse potest aliquem absolvere ab obligatione qua tenetur homini , de plen●…dine potestatis quam habet . * Summus Pontifex Tiara coronatur , quam regnum mundi appellant : & tres ejus Corona Imperatoriam , Regiam , & Sacerdotalem , plenariam scilicet , & vniversal●m totius orbis autoritatem reprasentat . Per Tiara Imperialis & temporalis potestas : per Mitram Pontificia & spiritualis . * Mat. 15. 5. Invi●ia saeculi non inventre Tyranni , Maju● tormentum . * Decret de Major & Obed. Tit. 33 Inn● . 3. Illustriss●…o Imperators Constant. * Tertull. ad Scapulam lib. initio . Christianus nullis est hostle ne dum Imperatoris : quem sciens à Deo suo constitui , necesse est , ut ipsum diligat , & revertatur , & honoret , & salvum velit , &c. Colimus ergo & Imperatorem sic , quomodo & nobis licet , & ipsi expedit , ut hominem à Deo secundum : & quicquid est , à Deo consecutum , solo Deo minorem . Hoc & ipse volet . Sic enim omnibus ●major est , dum solo vero Deo minor est . Itaque sacrificamus pro salute Imperatoris , sed Deo nostro & ipsius : Sed quomodo praecipit Deus , puraprece . * Et Tertull. Apologet . Temperans : Majestatem Caesaris infra Deum , magis illum commendo Deo , cui soli subjicio : subjicio autem , cui non adaequo . Non. n. Deum Imperatorem dicam , vel quia mentiri nescio , vel quia illum deridero non audeo , vel quia nec ipse se Deum volet dici , si homo sit . Interest hominis Deo cedere . Satis habeat appelari Imperator . Grande & hoc nomen est quod à Deo traditur . Negat illum Imperatorem , qui Deum dicit . Nisi homo sit , non est Imperator , &c. Sed quid ego amplius , &c. Sed quid ego amplis vs. &c. * Tertul. Non scelus aliquod in cause esse , sed nomen . Apologet . adversus gentes . Point . * Lavater in bunc locum . Et Mercerus . * Zanch. Comment . in Hos. 5. 10. ‡ Gloss Ordin . Qui transferunt terminos , aliud praedicant , quam ab Apostol● accep●●unt . Reasons . * Pasai m●tobolai thana●aphoroi . A Maxime in the Politicks , malista ●●micron pholatein . Arist. de Repub. lib. 5. Demosth. Oratio Contra. Timocr . Apud Diog. Laërtium-Cives non minus oporiere , pugnare pro legibus , quam pro manibus . Lavater . in Pro. 22. 28. * Eu men tais , oukekramenais politciais , &c , Arist. de Repub. lib. 5. * Beati Rhenani Annot . in Tertull. librum de corona militis , opus erat olim multa Christianis indulgere , qui plerumque jam Senes de Paganismo ad nostram Religionem convertebantur , difficulter ea relinquentes , quibus per omnem vitam assueverant . * Vt sementem feceris ita & metas . Authorem repetit scelus . In authorem sceler tredierunt sua . Sen. Numb . 16. Revel . 18. 4 Prov. 30. 28. Obad. 4. Prov. 21. Math. 15. 9 Col. 2 , 20. 21. 22. 23. * Quis tal●● fando , Myrme donum , aut Dolopum●… aut duri miles , Vlisse● , Temperet à lachrymus ? N●… 〈◊〉 T●… 〈◊〉 Quis al●● fando●… Temperet à ●…ms . See 〈◊〉 foot ●ut of the 〈◊〉 . 1. Kings . 20. 22. Verse 23. Quan . hac no succissit , alta aggred●●ndion est ●ia . Revel . 2. 14 Numb . 25. 1. 2. 3. Du Plessis . Of the Mass-Booke . 4. cap. 6. * Anno 1215. See Plessis of the Mass Booke 1. cap. 10. 11. * De Eccles●● . lib. 3. n. ●1 . Tant●mo●● erat Romanum condere cul●um . * Arch-Prelate of Canterbury . See Fox his Acts and Monuments Vol. 3 pag. 146. &c. Print . 1631. * Successores omnes cupiunt esse , imitatores pauci : Saith Bern. Contur . Magd. 12. cap. 10. * Chrysost. See our Homil● for W●…d . day . part . 2. K. Iames his Workes . Declaration against Vorstius , p. 356. * De Praefatione ad Ecclesias ante Acta Synods . * Ibid. pag. 366. * Or Quod nova testa capit . inveterata sapit . Contzen Politic. C●nturia . 6. Epistola Dedicatoria . Nefarie conciliare praesumunt . Crescunt sub Amnestias pallio ac tutela corruptelae , & aliae Ecclesiae Dei Pestes . Discant igitur omnes hujus mundi Potentates &c. See Athanasius de Synodis Arimini , and Seleuciae . Epist. ad Orthodoxos . Also Contur . 4. cap. 9. de Synodis Selentia . Acts. 20. 26. 27 : 28. Booke of Ordination . After the Oath of the Kings Supremacy . Dr. George Abbot . * Epist. Apologet . in fine . Epist. Apologet . Homil of salvation . Part. 2. pag. 15. 16. 17. * Pag. 17. ibid. Article 24. Epist. Apologet . in fine . * See Histor. Coun. Tri● . lib. 1. * Contrary to the 19th Article : The Church of Rome hath erred in matters of faith , and Homily for W●…t-Sunday Second part . 1. Tim. 1. 19. Poritopistin enavagysan . circa fidem , naufrag●verunt Latin. Chonaei Collectiones Theologicae . Cap. 16. Discourse of the Sabbath . Epistle Dedicatory pag. 4. See the Answere to it . * As F●… à Sancta Clara in Artic. 23. mak●… mention , & much glorieth of pag. 1●… 191. 〈◊〉 9. 〈◊〉 . 1. 〈◊〉 . 10●5 . * Against all our worthy Divines as Dr. Iohn White in his way to the true Church . Sect. 61. n. 4. For as much as the State of the Papacy , the Pope and his Religion , is Antichrist ; wee say , all that obeyed the same , are eternally damned . So he . See also Dr. Whitakers de Antichristo . Also Dr. Downham , D. Abbor , D. Sharpe , D. Suteliffe and others . And our Homilies ( justar omnium ) call the Pope The Babylonical Beast of Rome : and the Church , The Kingdome of Antichrist . For White l. 2. a serm . 6. against Rebellion . * Pag. 148. * pag. 157. Our sweetest Lady . * Pag. 154. 155. This day made holy by the purification of the Mother . And pag. 21. hee calls her white spotlesse soule . And pag. 37 Purity it selfe . And pag. 45. Her. all-holy heart . As pag. 130 All holy Lord. So pag. 60. Pag. 236. Lo here the new great Goddesse , Diana , whom the whole Pontifician world worshippeth . * Here he contradicts his owne practise , as pag. 247. O pardon gratious Princesse &c. Dat veniam Corvis , vexat censura Columba● . * Negotiátorem clericum & ex inopi divitem , ex ignobili gloriosum , quasi quandam pestem fuge . Hierom. ad Nepot . * Reve. Schelford . Morton . Dr. White Dr. Pocklington . * See before , the ●p . of London in the High-Commission , threatning those , that should bring Prohibitions to that Court. Cum duplicantur Lateres , tunc venit Moses In the Editions since 1619. Altered since 1619. * Lab. 1. Consc●ratio & C●ronatio Pontificis . Sect. 13. Aug. contra Pe●●liani Donat. epist. cap. 4. * This is one of those things objected to me in their Articles . O boldnes , to defend it . Ionah . These passages also objected to me in their Articles . Without all peradventure they have d●… in their Articles . * This also objected to me in the Article of High-Commission . * As in the case of Mr. Valentine . * Treatise of the Sabbath See Bispop Wrens Articles . All these particulars objected against mee in their Articles . * As in Oxford , and elsewhere , She●ford . Sermon of Charity . 〈◊〉 36. ●…inted by the allow ance of the Vice Chan●●llorer of Cambridge even at the commencement time . 〈◊〉 . * This he● speakes of the Prelates : For who but they can make new Lawes & Canons . * Pag. 14. Ibid p. 21. * As I was lately charged in the Articles of High Commission , 〈◊〉 that my sermoni offended the more moderate bearers . a As with dumbe Pictures and Images , Laymens bookes , in steed of Scripture Sentences . b By speaing smooth things , and not roughly against Popery & sin . c See before Franciscus a Sancta 〈◊〉 note of Cambridge Commencement . d As Dr. Coosens Private Devotions , with the Iesuits badge . Here ●e quotes these in the margent . For ●…mple . The Pope not Antichrist . Prayer for the Dead . 〈◊〉 bus Patrum , Pictures : That the Church hath authority to determine Controversies in faith , and to interpret the Scripture about Free will , and Predestinat●on , Vniuersall grace ; that all our works are not sinnes ; merit of good works , inherent justice , Faith alone doth not justify . Charity 〈◊〉 to bee preferred before knowledge , Traditions , Commaundements possible to bee kept . † A little Treatise so intituled , & printed 1636. * Sunday no Sabboth . A Sermon printed 1636. pag. 38. ‡ Lib Can. An. 1571. Can. 19. Bellar. Concio . 20 Pars Altera . de Dominica Quinqnagess . O qualem ( inquiunt ) Christiam Deum habent , quam egregiam Legislatorem , qui haec vel pracipit , vel 〈◊〉 ? &c. * All these things they doe most boldly maintaine , while they Article against mee for laying these to their charge * In the High Commission not long since in a cause about a Pe●● in the Church . * M. Le● . Est mihi namque domi Pater , est injusta Noverca . Homily of the place & time of prayer , part . 2. pag. 131. Homily of Idolatry , part . 1. 2. & 3. Homily of the place & time of prayer , part . 2. pag. 131. * Quae bellua ruptis cum semel effugit , redded se prava Catenis . * Gen. 11. 6 Quo teneam vultus mutantem Protea nodo ? * Aeliani vari● historiae . lib. c. 1. 
A17294	----	A censure of simonie, or a most important case of conscience concerning simonie briefly discussed not altogether perhaps vnparallell for the meridian of these times. By H. Burton rector of little Saint-Matthewes in Friday-street London. Burton, Henry, 1578-1648. 1624 Approx. 320 KB of XML-encoded text transcribed from 76 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A17294 STC 4139 ESTC S107062 99842765 99842765 7450 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17294) Transcribed from: (Early English Books Online ; image set 7450) Images scanned from microfilm: (Early English books, 1475-1640 ; 707:10) A censure of simonie, or a most important case of conscience concerning simonie briefly discussed not altogether perhaps vnparallell for the meridian of these times. By H. Burton rector of little Saint-Matthewes in Friday-street London. Burton, Henry, 1578-1648. [16], 123, [31] p. Printed by William Stansby, for Edmund Weauer and Iohn Smethwicke, London : 1624. With a final errata leaf. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Simony -- Early works to 1800. 2004-06 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-08 Judith Siefring Sampled and proofread 2004-08 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A CENSVRE OF SIMONIE , OR A most important case of Conscience concerning Simonie Briefly discussed , not altogether perhaps vnparallel for the Meridian of these Times . By H. BVRTON , Rector of little Saint Matthewes in Friday-street London . Caueat Mercator . MAR. 8.36 . For what shall it profit a man , if he shall gaine the whole world , and lose his owne soule ? LONDON Printed by William Stansby , for Edmund Weauer and Iohn Smethwicke . 1624. TO THE HIGH AND MIGHTIE PRINCE , CHARLES , PRINCE OF WALES , DVKE of CORNWALL and YORKE , Earle of Chester , &c. My gracious LORD and MASTER . IF greatest vessels , and the most storme proofe , yet require the strongest guard , when they carrie such a fraight , as Pyrates seeke to make their Prey and Prize : then let mee craue your HIGHNESSE pardon , for putting this my small Barke vnder your Castle Wall , as fearing both storme and shot ; such Merchandise being imbarkt therein , as may prouoke the whole Fleete of Spirituall and Ecclesiasticall Merchants ( Pirates rather , floating euery where vpon the Catholicke , yea Narrow Seas , and not suffering any , bound for the Holy-land , to passe , but such as will Trucke and Trade with them ) to surprise and prey vpon me . I know the Cause is good , though I acknowledge the Actor weake . And although this be a kind of fruit , naturally sharpe and tarte ( especially to aguish palates , and queasie stomackes ) as also accidentally , for want of a good season to giue it a competent ripenesse ; hauing , since first it began to bud , growne slowly by succisiue and intermissiue howers , borrowed from my Court-seruice , and my Church Cure ; and , till now , lyen close couered vnder the late Frostie barren Winter , now reuiued , as the Plants with the vernall Sunne : it cannot chuse but receiue a great addition of ripenesse and rellish , if ( besides the vniuersall influence of this comfortable season ) it inioy but a speciall reflection of your HIGHNESSE gracious Countenance vpon it . The rather , it being a Subiect , not vnworthy the knowledge of godly Christian Princes , who account the care of Religion as the richest gemme in all their Diademe . A care , which hath made the Diademe of your Noble Father , his sacred MAIESTIE more glorious , then all the Kings in Christendome , and which ( J trust ) shall propagate his glorie to perpetuitie ; vnto the which eare also ( as vnto a Crowne ) Gods good grace , and the myrrour of his MAIESTIES example , wherein you dayly looke , haue already intitled you , as the most hopefull heire apparent . And heere giue mee leaue , most Gracious PRINCE , to relate a pithie , and pious exhortation of that learned and godly Bishop Iewell , to Queene ELIZABETH of blessed memorie , vpon the like occasion . A speech , which because it doth immediately and primarily reflect vpon his MAIESTIE her happie Successor , I canot wish a worthier Iewell , then your HIGHNESSE , to recommend it . O that your Grace did behold the miserable disorder of Gods Church , or that you might foresee the calamities , which will follow ! It is a part of your Kingdome , and such a part , as is the principall proppe and stay of the rest . I will say to your Maiestie , as Cyrillus sometimes said to the godly Emperors , Theodosius and Valentinian : Ab ea , quae erga Deum est , pietate , reipublicae vestrae status pendet . You are our Gouernour , you are the Nurse of Gods Church ▪ We must open this griefe before you . God knoweth if it may bee redressed , it is run so farre . But if it may be redressed , there is no other besides your Highnesse , that can redresse it . God hath indued your Grace with many graces and fauours : O turne and imploy these to the glorie of God , that God may confirme in your Grace the thing , which he hath begun . To this end hath God placed Kings and Princes in their State , as Dauid saith , That they serue the Lord , that they may see , and cause others to see to the furniture of the Church . The good Emperour Iustinian cared for this , as much as for his life . Constantine , Theodosius , and Valentinian , and other godly Princes , called themselues Vasallos , the subiects and bond seruants of God. They remembred that God furnished them in their houses , and were not vnmindfull to furnish his house . Thus and much more this good Bishop , to the same purpose . And turning himselfe to the Assembly , hauing also reproued Sacriledge and Symonie immediately before , he addeth those words : Haue patience , if any such bee here , as I well know there are , whom these things touch . Suffer me to speake the truth , it is Gods cause ▪ The liuings of such as are in the Ministerie , are not in their hands , to whom they are due , All other Labourers and Artificers , haue their hire increased double as much as it was wont to be : onely the poore man that laboureth and sweateth in the Vinyard of the Lord of Hostes , hath his hyre abridged and abated . I speake not of the Curates , but of the Parsonages and Vicaridges , that is , of the places which are the Castles and Towres of fence for the Lords Temple . They seldome passe now a dayes from the Patron , if he be no better then a Gentleman , but either for the Lease , or for present money . Such merchants are broken into the Church of God , a great deale more intollerable then were they , whom Christ whipped and chased out of the Temple . Thus they that should bee carefull for Gods Church , that should be Patrons to prouide for the Consciences of the People , and to place among them a learned Minister . who might be able to Preach the word vnto them , out of season and in season , and to fulfill his ministerie , seeke their owne , and not that which is Iesus Christs : They serue not Iesus Christ , but their belly . And this is done not in one place , nor in one Citie , but throughout England . A Gentleman cannot keepe his house , vnlesse he haue a Parsonage or two in Farme for his prouision . O mercifull God! whereto will this grow at last ? If the misery , which this plague worketh , would reach but to our age , it were the more tollerable ; but it will be a plague to the posteritie , it will bee the decay and desolation of Gods Church , and it . So this good Bishop . It needes no application . Onely let mee craue leaue to Petition your HIGHNESSE , that you would be pleased to sollicite his sacred MAIESTIE for two things . The first is : that a competent proportion may bee allotted out of euerie Impropriation ( especially where the Vicaridge indowed is incompetent or none at all ) for the maintenance of a sufficient Minister . The second is , that some remedie may be vsed , for the more exact preuention of Simonie . These are two things well beseeming our great Defender of the Faith. His wisedom can best giue direction , and his authoritie life , to Acts of such difficultie . The great Ship of Good hope , hauing those two goodly Deckes , the Vpper and the Lower , so well Man'd , so well Rigg'd , hauing such a wise experienced Pilot , as his MAIESTIE , to command ; such a Masters Mate as your HIGHNESSE , to perswade ; such vnanimous Mariners to obey the becke of their Gouernour , what Fort of vice shall withstand her ba●terie ? What force or fraude of foes shall dare to affront her , or be able to board her ? What Port of friends will not open its amplissimum sinum , to intertaine free Trafficke with her ? What Impropriator will not freely come in , and returne a liberall share into Gods Sanctuarie ? What Simonist shall dare to shew his head , much lesse his golden hands , where once his MAIESTIE , and that Honourable Court of Parliament , haue concluded the contrarie ? Yea , what not ? What so happie , that we may not hope ? Or what so iust , which the grand Aduersarie , euen Satan himselfe may not feare ? if these hopefull beginnings may but attaine to a faire conclusion . And Satans malice shall neuer be able to preuent it , if our sinnes doe not . The Lord blesse his MAIESTIE with many happie halcyon-dayes , & blesse your HIGHNES in a daily growth of Grace , and loue of the Truth , that the estate of this Church & Common-wealth may flourish vnder the King , and his Royall off-spring in all peace and truth , vntill the comming of our Lord Iesus Christ. AMEN . Your Highnesse most humble seruant Henry Burton . THE PREFACE TO the Reader . CHristian Reader , as this small Treatise is generally intended for the good of Gods Church : so in particular there is no man of what degree or estate soeuer , whom it may not in some sort or other neerely concerne , to entertaine it into his most serious consideration . There is nothing amongst men more common , then to to buy and sell. And lightly sinne is the Stickler or Broker betweene both . It is naught , saith the buyer ; It îs pure good , saith the seller : when both the simulation of the one , and the dissimulation of the other , is the worst part of the commoditie . Yet I speake of such commodities , as are a lawfull Mart , and Market-able , as we say ; I speake not of stollen goods , whereof the very actuall buying and selling is vniust ; and proues euen dangerous to the Parties , often Fellonious . If therefore euery man should bee carefull not onely ( in regard of Gods law ) how , but ( also of mans Law ) what he buy or sell in the open Markets or elsewhere , though it bee a thing of common prise : How much more then in such things , as are not of a common nature , and the very act of buying and selling thereof is questionable for the lawfulnesse of it , or rather out of question vnlawfull ? Of such things onely I would heere warne all buyers and sellers ; no lesse then if a man proscribing his house to sale , should cause to be proclaimed , Domum pestilentem vendo , I would sell a house infected with the Plague . Yet such a house may come to bee purged again . But if a man should proclaime ▪ I sell a House or Land , hauing a crackt Title , the sale whereof I cannot warrant to bee good ( which too many can make sale of , without proclaiming any such thing ) where would he finde a Chapman to giue him his prise , vnlesse such , whose braines were as crackt , as his Title is . Or if a man wittingly sell , and another ignorantly buy a crackt Title , it is but so much dammage to the one , but how great damnation to the other ! But loe I warne you here of a House , the condition and title whereof is worth the inquiring after , before wee goe about to buy it . This house is Gods house . Which , if it be infected with the Pestilence , consider ; if the Title of it , and of the Demaines be crackt , for matter of sale , consult . It is a speciall case of conscience ; for resolution wherof , I intreate thy paines and patience in the perusing of this small Treatise . Reade it , as I haue writ it , for conscience , and not for curiositie . Wherin I take not vpon me to determine , but onely haue impanelled a graund Iurie of ancient and learned Doctors , whose ioynt Verdict is here deliuered . Nor haue I hookt in all the out branches , that the Learned haue obserued to grow from the same Tree of Simonie ; I haue gathered onely the maine , leauing the remaines for Gleanings . Ob. But many one will say , what is this to me ? This is a subiect out of the common Road-way of my Reading . I am no Minister , saith one : I am no Patron , saith another ; &c. and therefore what is Simonie to me ? I answere ( as I said before ) I know no man of what condition soeuer , whether hee be high or low , rich , yea or yet poore , whom this Treatise doth not either directly and immediately , or else indirectly and by way of necessarie consequence concerne . As for all Patrons , it concernes them directly : it concernes all Ministers directly , whither actually Ministers , or such as deuote their minds that way . It concernes all other persons , such as are neither Patrons , nor yet capable of the Ministerie , if any haue but children and portions to bestow on them ; that he would consult with this little Booke , whither it be Lawfull for him , or no ( as the too common fashion of the world is ) to lay out his money for a Benefice for his Sonne . Yea , it may concerne all such Courtiers , or Noblemens Stewards , or great Officers Clerkes or Secretaries , who though they be no Patrons themselues , yet perhaps haue some facultie to deale as Patrons . If any Reade , and reape any profit hereby , either by preuenting what may bee misdone , or by repenting of what is done , I haue my desire and reward . And for this Censure of Simonie , if it must needes procure the Simonists censure , let him turne the edge the right way , vpon himselfe , not vpon me ; except he had rather in malice cut me , then in mercie cure himselfe . Farewell . The Contents of the seuerall Chapters of this Treatise . CHAP. I. SImonie defined , first , generally and largely , then more strictly . pag. 1. CHAP. II. The definitions cleered from certaine obiections , and nice distinctions . pag. 4. CHAP. III. Other shifts and euasions met withall . pag. 6. CHAP. IIII. Tithes in the New Testament proued to bee equally sacred with those in the Old : against the Simonists obiection ; and consequently the definition of Simonie concluded according to the former , by the Schooles and Canons . pag. 9. CHAP. V. Other starting holes stopped . Obiections answered . pag. 14. CHAP. VI. Simonists conuicted by the vniuersall voice of common fame . pag. 16. CHAP. VII . A demonstration of Simonie by our Positiue Lawes , and by Ecclesiasticall Canons , and 〈◊〉 by the 〈◊〉 and confession of the Simonist himselfe . pag. 20. CHAP. VIII . Of sixe euasions of the Simonist , whereby hee thinkes to elude the Oath . pag. 26. CHAP. IX . Of the kindes of the Simonists in generall . pag. 29. CHAP. X. Of the sundrie wayes and wiles of committing Simonie . pag. 37. CHAP. XI . Of the highest degree of Simonie committed in Ordination . pag. 47. CHAP. XII . Reasons shewing the vnreasonablenesse of Simonie , in generall . pag. 59. CHAP. XIII . Of the vnreasonablenesse of Simonie , particularly in regard of the Office and Function of a Bishop , or Minister of the Gospell . pag. 66. CHAP. XIIII . Of the Censures and Penalties of Simonie and Simonists . pag. 79. CHAP. XV. Of the miserable fruits and effects of Simonie . p. 93. CHAP. XVI . Of the cutting off , or curing of Simonie . pag. 107. The Corollarie , directed especially to all Lay-Patrons , and Lay purchasers of the sacred Portion . Pag. 114. To the high and honorable Court of Parliament now ass●●bled . pag. 125. The humble Petition of the Author , in behalfe of many poore Soules , that perish for want of foode . ibid. The Authors Conclusion containing his ingenuous Protestation , and zealous Gratulation . A CENSVRE OF SIMONIE . HEre first I may seeme to vsurpe the Mathematicians priuiledge , in begging a Suppositum , that such a thing there is , a● Simony . For in the opinion of many , Simony hath lost its being , in rerum natura , as being long agoe antiquated , and out of date , dead and buried with Simon himselfe . And if ( as Chrysostome saith ) the gift of giuing the Holy Ghost , was peculiar to the Apostles , so that not euen Philip baptizing , gaue the Holy Ghost withall ; For this gift was proper onely to the twelue : and if Simony be sirnamed of Simon the Sire , and Simons Sinne was about the buying of the Holy Ghost : then that gift ceasing , and Simon being deceased , where is there left so much as the name of Simony , to lend a title to our intended Treatise ? The Germanes haue very good Lawes to punish drunkennesse , but they find it very hard to define what drunkennesse is . So in England , we haue good Lawes to punish adultery , but wee find a great difficultie in conuincing any of committing the act of adultery . So it may bee said of Simony . First therefore let vs see what Simony is . CHAP. I. Wherein Simony is defined , first , generally and largely , then more strictly and exactly . FOr the Definition of Simony , briefly , we may reduce it to the Authoritie and Testimony of two especially : to wit , the Canonists and Schoolemen ; who haue beene the most exact obseruers and Collectors of what hath been deliuered by the most learned Doctors of the Church from time to time touching the nature of this matter . For the C●nonists , let Gratian speake , who saith , Simonia est studiosa cupiditas , vel volunta● emendi vel vendendi aliquid Spirituale : Simony , is an intentiue desire , or purpose to buy or sell some spirituall thing . And in another place hee addeth , Simonia est , emere vel v●ndere res Corporales Ecclesia . It is Simony to buy or sell the Corporall goods of the Church . For Schoole-men , let Thomas Aquinas speake , who succeeded about one hundred yeeres after Gratian , hee saith in effect the same : Simonia est studiosa voluntas emendi vel vendendi aliquid Spirituale , vel Spiritual● annexum . Simony is an earnest desire of buying or selling any spirituall thing , or that which is annexed to that which is spirituall . On these two Definitions ( in effect One ) depends the whole Law of Simony , hauing the testimony of the whole Church from the Primitiue age thereof , till this present . Zanchie vsing the very same Definition concludeth . Sic definierunt Theologi . All Diuines and Doctors haue so defined it . And not without good reason : For in these two Definitions is concluded whatsoeuer may be said of Simony , whither wee respect the Obiect , or the Subiect of it ; in the Obiect , whether wee vnderstand the Spirituall gifts , or Corporall goods of the Church ▪ in the Subiect ( I meane not the Subiect of Predication , as Logitians speake , but of Inherence ) whither wee vnderdend the Affection onely , or the Action also ; Be it Actuall , or bee it onely Intentionall . All is Simony . As Gratian also saith , Simonia committitur & circa ordinem , & circa Beneficium ; Simony is committed both in respect of Orders , and in respect of the Benefice it self . The Councel of Constance hath decreed the same , That Simony is as well committed in the Title , as in the Order . But hereunto Gratian puts an obiection : Non videntur Spiritus Sancti donum emere , qui non pro consecratione , sed pro electione munera larg●●●tur : cum nullius spiritualis gratia aliquos faciat electio participes : that is ▪ They seeme not to buy the gift of the Holy Ghost , who bestow their rewards , not for the Consecration , but for the Election . But he addeth the answer : Sed ficut Ecclesiasticarum rerum ●●ptores simoniaci iudicantur , quia Ecclesiasticis officijs 〈◊〉 adiunctae sunt , vt alter●● 〈◊〉 aliero ali●ui non proueniat : ita quia per electionem peruenit●r ad consecrationem , perinde simoniacus habetur , qui pro Electione praemia largitur , ac si pro consecratione munera dedisset ; But ( saith he ) as buyers of Ecclesiasticall things , are iudged simonicall , because those things are so annexed to Ecclesiasticall duties , as one cannot haue the one without the other : so because by election a man comes to his consecration , hee is accounted no lesse a Simonist , who bestoweth gifts for the Election , then if hee had gi-his money for Consecration . Now if the former Definitions seeme too large ; especially to such , as would faine packe vp all Simony in the same fardell , with the gifts of the Holy Ghost , as Commodities of one and the same kinde : to gratifie these , we might reduce All to the same termes , and say , Simony is a Desire or Act of buying or selling the gifts of the Holy Ghost . So Master Caluin ( in Act. 8. ) approues this to be the most proper Definition of Simony . Onely the Question is , what kindes of gifts of the holy Ghost may bee here implied , the Merchandizing and Chafering whereof , either is , or may well be called either Simony , or at least a branch of it . Lyra ( in Act. 8. ) saith , Simon volebat emere potestatem dandi Spiritum Sanctum , intentione Lucri inde recipiendi : propter quod ab ipso nominatur vitium Simoniae , quo aliquis vendit aut 〈◊〉 Spiritualia ; Simon would buy the power of giuing the Holy Ghost , with intention of gaining thereby : as Saint Augustine saith : Quod venderet , emere volebat . He would buy that , which he purposed to sell againe . For which respect from him is named the sinne of Simony ; when any man buyeth or selleth Spirituall things . Now wee may reduce all those gifts of the Holy Ghost concerning his Ministers ( for these onely are pertinent to our purpose in hand ) to these two heads : either those gifts giuen by imposition of hands in Ordination , whereby Ministers receiue a ministeriall power to preach the Word , to administer the Sacraments , to remit and retaine sins , which is the dispensation of the Keyes : Or else those , whereby a Minister receiueth a particular Charge ouer this or that flocke , which being done by canonicall and orderly calling , it is a gift no lesse ascribed to the Holy Ghost , then that other of Ordination . So the Apostle expresseth in his charge to the Clergie of Ephesus ( Act. 20.28 . ) Take heed to your selues , and to the whole flocke of God , Whereof the Holy Ghost hath made you Episcopos , or Ouerseers . See here , to be an Ouerseer , whether Episcopus , by a note of Excellencie , as the Superior Ouerseer , or Superintendent ouer all particular both flockes and Pastors in his peculiar Diocesse : Or else euery inferiour and subordinate Minister in his seuerall Parish , placed as an Ouerseer or Watch-man ouer his flocke , as Lyra also vnderstandeth . This is the gift of the Holy Ghost . Now then to buy this gift , to be made a Bishop ouer such a See , or a Pastor , or Rector of such a flocke , doth it not iumpe with this definition of Simony ? For Simony is a trucking of the gifts of the holy Ghost : but such an Ouerseership is a gift of the Holy Ghost . Therefore to buy this gift , is Simony . CHAP. II. Wherein the former definitions are cleered from certaine obiections and nice distinctions . BVt for answere to our former Argument , The sophisticall Simonist , or simoniacall Sophister , distinguisheth , Inter Beneficium & beneficium , betweene the Benefice , and the benefit ; Or more distinctly , Beneficium em●t , non officium : He buyeth the profit , not the office : Non Curam , Sed curam not the Cure of others soules , but the Cure and prouision for his owne body . Paschalis P. answereth this obiection : Si quis obiecerit non consecrationes emi , Sed res qua ex consecratione proueniunt , penitu● desiper● probatur ; Nam cum corporalis Ecclesia , aut Episcopus , &c. If any shall obiect that hee buyeth not the Consecrations , but those things which follow and attend the Consecration , hee is a manifest Do●ard . For seeing a Corps of a Church , or a Bishop , or such , cannot subsist or be maintained , without things Corporall ▪ no more then the soule can liue corporally without the body ; whoso●●er selleth the one of these , without which the other cannot goe alone , hee leaues neither vnsold . Whereupon Gratian saith , Quando quis promouendus est ad Ecclesiam vel ordinem , fructus proueniunt iure ordinis ; & ideo non licitè emit . When a man is to be promoted to a Church or Bishopricke , or to the order and office of it , the fruits doe follow by right of order , and therefore the purchase it not lawfull . Both Pascals comparison , and Gratians reason , are apt and good . For there is such a mutuall and immediate relation , yea , combination and vnion betweene the Ministery and the Maintenance , as one cannot Subsist without the Support of the other , no more the● the soule can exercise sundry faculties ( especially those sensitiue offices ) without the instrument of the body , or the body can doe her Dutie , without her ordinarie Diet. And as Boaz tendered to his kinsman the purchase of El●●●lechs Lands , which at first offer he was willing to buy ; but told him withall , that hee must purchase it of Naomi by marrying Ruth , both must goe together : So he that will buy the lands or inheritance of the Church and of the Ministry , hee must make account to buy Ruth ▪ with it . The maintenance & the ruthful , and carefull office of the Ministery goe hand in hand together ; buy the one , and buy the other too . Therefore anciently Ordination did vse to carry the title with it ; as Concil . Chal. Can. 6. So that hee who would buy the Maintenance , must buy also the Ordinance . And is not as well the Maintenance , as the ordinance of the Ministery , a gift of the Holy Ghost ? Doth not the Lord say , I haue giuen the tithes to the Leuites ? and are not these tythes holy ? And who can giue a holy gift , or make a gift holy , but the Holy Ghost ? Whence I inferre this Conclusion : Simony is a Desire , or Act of buying or selling the gifts of the Holy Ghost : but tythes , holy tythes are a gift of the Holy Ghost : Therefore , the Desire or Act of buying or selling holy tythes ( by which I vnderstand all Church Maintenance ) is Simony . So that the Simonists former distinction serueth onely to distinguish betweene right reason , ●nd his owne fond imagination , which are no way compatible , but must needs make him , vt cum ratione insani●t . And truely I very easily beleeue , that hee speakes as hee thinkes ? For few such Merchants would bee at that cost , to purchase such a Cure , were it not for the Commodity , as Chrysostome saith , I suppose no man , though neuer so thirstie of glory , would euer be made a Bishop , vnlesse necessitie called him thereunto ; For who is sufficient for these things ? And Cardinall Poole , being charged by a Cardinall of the aduerse faction , with ambion in ouer-hasty seeking after the Popedome , answered , That he thought not the burthen of that great office to be so light , but that he was of the minde , that it was rather to be feared , then desired . But later times are so pregnant , producing such sky-soaring spirits , as now , who is not sufficient for these things ? And what reason hath any man of reason to thinke , that these sufficient men should haue such leaden heads , as once to vouchsafe to reach out their golden hands , to the end to purchase and pull vpon themselues the burthen of such a Cure : no more then he would thinke , that such would euer bee content ( if it were possible ) to become ioynt-purchasers with Christ , whose Bishopricke cost him the shedding of his most precious bloud ; no nor euer imitate Saint Pauls example , Phil. 2.17 . or obey Saint Iohns precept , 1. Ioh. 3.16 . CHAP. III. Wherein other shifts and euasions are met withall . BVt what is become of my Simonist ? I thought I had catched him fast euen now with my Sillogisme . But Quo teneam vultus mutantem Protea nod● ? How shall I hold this shifting Proteus ? with what Cords or Wyths shall I bind this Sampson-like Simon ? Emit , non Emit : beneficium , non Beneficium : curam , non Curam . But at the last , hee must confesse ( and therein hee mockes not ) that hee hath certaine Lock● , whereon neuer 〈◊〉 Razor ; that is , certaine Flockes or ●leeces neuer yet polled from the Church , or not touched ( at least in his owne sleepie sense and apprehension ) with the Razor of Conuiction vnder the name of Simony . The temporall benefit indeed hee hath bought , to wit , the Glebe , the Tythe , and the like : proue this to bee Simony , & then I shall be as other men . And in this his conceit , hee is as strong as Sampson : yea , so confident , that hee dare say , that Tythes are meere Temporalls , Lay Fees. But as Sampson , after his lockes were shauen , neuer thought that his strength was gone , till by wofull proofe he found it : So our Simon here , thinkes all is well with him , so long as he strongly imagineth that his Tythes are but Temporalls ; and so long , no Simonist , not as other men . But now Sampson , the Philistins bee vpon thee ; yea , stronger then the Philistins , A Troope of Truths doth beset thee . What ? Tythes temporall ? In what Grammer haue you learned to ioyne this Substantiue and Adiectiue together ? I am sure not in Gods Booke ? There is no such incongruitie , no Solecisme , no false construction there . There he deserues the Feruia , the Rod , a vae , that incongruously calls sower , Sweet : and Sweet , Sower ; Good , Euill : and Euill , Good : And shall hee escape , that calls Sacred , Secular ? Tythes , Temporalls ? Or he , who saith , Giue vnto Caesar the things that are Gods ? Let mee but a little shake Aarons Rod , and Christs many-corded Whip , at our indisciplined Simon , to make him at least attentiue to what the Scripture saith . Tythes , I am sure , were once Sacred ; and what God hath once Sacred , call not thou Common . But when Sacred ? When ? Why not , when Adam was first Created ? When hee was endued with the ten Moralls of the Law ? And is it not more then probable , that among the ten , the Lord allotted a Tythe , for the maintenance of his seruice : Seeing among the ten hee appointed a time for his seruice , euen the Sabbath Day , the Sanctification whereof , Tythes were properly to attend vpon ? Tythes then , no doubt , were sacred from the beginning of Adams creation . For else , when did Abraham learne to pay tythe of All to Melchisedech , the Priest of the most high God ? Or what moued Iacob to vow the paying of Tythes ? Was it onely from the Example of his grandfather ? Or were his Tythes onely voluntary and arbitrary , till by vow made necessary ? Why not then his other seruice , which he then vowed , which he was bound to performe , though hee had not vowed it at all ? His vow was but a stronger Bond to hold and helpe him , to the better performance of that dutie , which notwithstanding was due without a vow . As our solemne vow in Baptisme is but a stronger Bond to tye vs to that obedience to God , which wee ought most carefully to performe , no lesse , then if wee had not vowed at all . But if as yet you deny Tythes to bee Consecrate and Sacred , by diuine instinct or institution , as wanting expresse precept : yet at least you your selfe cannot but confesse they began then to be sacred , when God said ( Leuit. 27.30 . ) All the Tythe of the Land , both of the Seed of the ground , and the fruit of the Trees , is the Lords ; it is holy to the Lord. Yea , so holy , so sacred , that ( as in the next Verse ) If any man shall redeeme any of his Tythe , he shall adde the fifth part thereto . And euery Tythe of Bullocke , and of Sheep , and of all that goeth vnder the Rod , The tenth shall be holy vnto the Lord , v. 32. Yea , so holy , as v. 33. He shall not looke if it be good or bad , neither shall he change it , else if he change it , both it , and that it was changed with all , shall be holy , and it shall not be redeemed . Loe then , how sacred Tythes bee ratified by a double Tense , They are holy , and , They shall bee holy to the Lord : As Iacob confirmed his sonnes blessing , I haue blessed him , and hee shall bee blessed . And where it is said , That the Tenth Is holy to the Lord , * a Learned and Reuerend Prelate of our Church in his Booke of Tythes , hath out of the Present Tense , drawne this obseruation , That the Tenth began not now to bee sacred , or consecrated , but onely to bee appropriathe for the time to the Leuites , concluding the Ordinance to be morally perpetuall from the Creation . CHAP. IIII. Tythes in the New Testament proued to be equally Sacred with those in the Old , against the Simonists obiection : and consequently the definition of Simony , concluded according to the former definitions of it , by the Schooles and Canons . YEa , saith our Simon , I deny not , but that the tenth was holy and sacred during the time of the Old Testament , but it ceaseth to be so now in the New. O Heresie , worthy of Simon himselfe ! O Folly , well beseeming the Aramites ! who being alreadie ouercome in the Mountaines , promised to themselues the Victorie in the Vally , Saying , The Lord is the God of the Mountaines , and not God of the Vallyes : And is the Lord the God of the Old Testament ▪ and not God of the New ? Yes , euen of the New also . For Marke : The Tythes were not said to bee holy to the Leuites , but to the Lord ; Nor , that they were the Leuites , but the Lords ? The Tythes is the Lords , it is holy to the Lord , Leuit . 27.30 . Therefore the Lord rebuking the Iewes for neglecting the payment of their Tythes , hee takes the wrong as done to himselfe , saying , Yee haue robbed Mee . Mal. 3.8 . Hee saith not , Yee haue spoyled the Leuite , and the Priest , but , yee haue spoyled Mee . Yf then the Lord himselfe , and not the Leuite bee intitled and interessed in the proper right of Tythes , then certainely they are as sacred now in the New Testament , as euer they were in the Old. The Tythes are holy to the Lord. Leuit. 27.28 . and they shall bee holy to the Lord , v. 32. They are holy ( it was said then ) to the Lord of the Old Testament , and they shall bee holy to the Lord of the New Testament : And to vs there is but one Lord. And tell mee , foolish selfe deceiuing Simonist , whosoeuer thou art , tell me when and where Tythes ceased to be sacred ? and if thou canst not tell , how darest thou call them Temporalls ? But let me tell thee by the Word of the Lord , that Tythes are perpetually sacred . Search the Scriptures . Goe learne what that meaneth , Abraham gaue Melchisedech Tythe of all . If thou vnderstandest it not , aske the Apostle : and it is worth the consideration , For Consider ( saith hee ) how great this man was , vnto whom euen the Patriark Abraham gaue Tythe of the Spoyles . Abraham , the Father of all the Faithfull , not of the Iewes onely , but of vs Gentiles also , payd Tythe of All. To whom ? To Melchisedeck . And what was this Melchisedeck ? Priest of the most high God , King of Righteousnesse , King of Salem : in all , a perfect Type of Christ our eternall high Priest , the Lord our righteousnesse , Prince of Peace . Did Abraham then the Father of the Faithfull , yea , the Type of Gods fathfull Church , in the Loynes of whose faith ( as I may say ) were all the faithfull , giue the Tythe of all to Melchisedeck , the true Type of Christ our eternall high Priest , and the Minister of a better Testament ? and shall wee doubt to tread in the steps of faithfull Abraham , except wee will be Bastards and not Sonnes ? And if the Apostle vse it as an Argument to proue Christs Priesthood more excellent then Aarons ▪ inasmuch as euen Leui in the Loynes of Abraham paid Tythes to Melchisedeck : How doe wee then vphold and maintaine this Prerogatiue of Christs Priesthood , while wee either deny or diminish his right of Tythes in the Ministry of the New Testament . Sith Aaron , who was farre inferiour , receiued Tythes in the Old ; yea , rather , if the Leuiticall Priesthood , being inferiour , receiued Tythes : then the Euangelicall , being superiour , much more . And why is Leui said in the Loynes of Abraham to haue paid Tythes to Melchisedeck ? but plainely to giue vs to vnderstand that this payment implied an acknowledgement of Christ their Souereigne Lord and true high Priest , as in whose onely title and right they also receiued Tythes . Hence is it , that all the Leuites paid the tenth of their Tenths to Aaron the high Priest , and to his Successors ; Hee being also a * Type of Christ. Le● euen the spirit of contradiction it selfe , but note how frequently and how effectually the Apostle presseth the right of Tythes resident in Christ , as a notable proofe of the eternitie of his Priesthood . For in the seuenth Chapter to the Hebrewes , the Apostle mentioneth this argument of Tythes no lesse then six or seuen times ; as , Verse 2.4.5 , 6 , 8 , 9. Hee therefore that denieth Tythes to bee due to Christ in the Ministery of the New Testament : what doth he else but deny the eternitie of Christs Priesthood , the ministration wherof must continue til time shall be no more . Yea , he must also deny , that Melchisedeck was a true type of Christ , by vertue of receiuing tythes : if now Tythes bee not really due to Christ in the New Testament , as they were typically prefigured in the Old. Againe , when began Tythes first to be paid ? Was it not so long before the Law was giuen , or the Leuites borne ? Could the Leuiticall Law then disannull the nature of Tythes , that they should not for euer continue sacred , being before the Law consecrated in Act by our Father Abraham , the Type of Christs Church , vnto Melchisedech the Type of our eternall high Priest Christ Iesus ? * Decimas Deo , & Sacerdotibus Dei dandas Abraham factis , & Iacob promissis insinuat ; & omnes Sancti Doctores commemorant . That Tythes are to bee giuen to God , and to the Priests of God , both Abraham by fact , and Iacob by vow doth insinuate : and all holy Doctors doe auouch it . Admonemus vel praecipimus , vt Decima de omnibus Dari non negligatur quia Deus ipse sibi Dari constituit , &c. Wee admonish and command , that the tenth of all things be not neglected to bee paid , because God himselfe hath ordained it to bee giuen to himselfe . And the perpetuitie of Christs Ppiesthood is proued by Tything , as Heb. 7.8 . There hee receiueth Tythes , of whom it is witnessed that hee liueth . Or let the Simonist goe learne what that meaneth , Euen so hath the Lord ordained , that they which preach the Gospel , should liue of the Gospel . Who seeth not , that the Apostle there , doth paralell the Leuiticall maintenance , and the Lords Ordinance , the Altar , and the Gospel together . And doth not the Apostle there challenge to himselfe a power in such maintenance , as well as others ? Marke ; a power . And whence , but from the Lords Ordinance ? And where appeareth the generall practise of this Ordinance , but in the Leuiticall Maintenance ? And where hath this Maintenance the first foundation and institution ( besides the Creation ) but in Christ , figured in Melchisedech , who receiued Tythes of Abraham , the father and figure of all the faithfull , the Church of God ? And shall not Tythes then be for euer sacred ? And if sacred , is not hee a prophane Simonist , that offereth to buy them ? Yea moreouer , are not the Ministers of the Gospel called the sonnes of Leui ? Mal. 3.3 . The text is pregnant , and plaine , and Interpreters subscribe to the truth of it . Christ was to fine the sonnes of Leui , that they might offer to the Lord in righteousnesse ; that is , his Apostles and Disciples of the Gospel . These are called the sonnes of Leui , because they succeed Leui , in the Ministry . And if we be Leuies sonnes , who shall deny vs Leuies inheritance ; seeing wee are Leuites to the same Lord , the perpetuitie of whose Priesthood , the paiment of Tithes to his Leuites are a pregnant argument of . And if yee deny him Tithes , you must of necessity deny him the Priesthood too , & so with the Iewes conspire to kill him , that the inheritance may be yours . Yea , we are Leuies sonnes , fined and purged from the refuse of Legal Types and Ceremonies : & shal our Tythes be lesse sacred ? Obiect . But some will say : Wee haue no expresse Precept in the Gospel for paying of Tythes . I answere , There are demonstrations enow , and those most strong . But what needs any expresse Precept ? The Precept is expresse enough in the Law. He that is more seene in the Law , then in the Gospel , and stands more vpon Antiquities , then Verities ; If the God of this world had not blinded his eyes , might acknowledge the antiquitie of this Precept in the Law to be so plaine , as it needs no further explication or reestabliment in the Gospel . The Tythe is the Lords , saith the Law. And doth not the Gospel ratifie the same , saying , Giue vnto God those things that are Gods ? Is not this an expresse Precept . Indeed Christ and his Apostles being busie in founding a new Church , suspended the practice of receiuing Tythes , vntill the decrepite Synogogue of the Leuiticall Ordinance expired , and the finall obsequies thereof were fully ended . But they left abundant euidence in their Gospels , to euict the right of Tithes to Christs Ministers , in the succeeding ages of the Church . To conclude this point , That Tythes and all Church maintenance ( call it what you will ) benefit , or Benefice , profits , or corporall goods , they are holy , and of a spirituall nature , because they are consecrate to a holy vse : I doe not say , that Res decimarum , the things whereof Tythes consist , are in their owne nature spirituall : but quà Decima , as they are Tythes , consecrate to a holy end , and vse , they put on a spirituall nature . For euen as the bread in the Sacrament before it bee consecrate , and sanctified by the Word , it is common ; but after the consecration , it becomes Sacramentall and spirituall bread ( which is that change the ancient Fathers so vsually speake of , not that bastard substantiall change , which the Pontificians would falsly father vpon them ) in which respect the Apostle calleth the Manna , and the water of the Rocke , in regard of their typicall signification , spirituall meate , and spirituall drinke : So those things whereof Tythes and all Church maintenance consist , in their owne nature , are temporall and common , but being dedicated to God to a holy vse and end , they are not to be holden any longer for temporall , but spirituall , I say in regard of their spirituall end and vse , for which they are consecrated . And what is the end and vse , of such consecrate things ? Is it not for the maintenance of Christs Ministers ? and are not they in their persons , in their profession , by calling spirituall ? and of what nature then can their maintenance be , but Spirituall ? For Omne nutritur à Simili , Spirituall men , and spirituall ●eate : both of a like nature , both a like consecrated to God. So then Tythes , or Church liuings , comming within the Verge of the definition of Simony , as being not onely annexed vnto spirituall things , but spirituall things themselues : it followeth necessarily , that to buy or sell such spirituall things , is Simonie . The definition then of the Schoole-men and Canonists formerly cited , stands firme and good , hauing all the termes and parts of a perfect definition , accoding to the rules of Logicke : which in briefe may be reduced to a syllogisme thus : Emptio vel venditio rei spiritualis est simonia : sed decimae sunt res spirituales : ●rg● emptio vel venditi● decimarum est simonia . Emptio & venditi● , is the Genus : Simonia , is the Species : and res Spiritualis , is the Differentia . As Homo est animal rationale : is a perfect definition : hauing the Genus , the Species , and Differentia . Therefore according to the definition of Simonie , to buy or sell any spirituall thing , is Simonie . In which respect Iudas in selling Christ , is said to commit Simonie : Non solum plagium commisit , quòd liberum hominem : sed & Simoniam , in eo quòd rem sacram vendidit : Hee committed not onely the sinne of man-stealing , by selling a free-man : but also of Simonie , in selling a thing sacred or spirituall . CHAP. V. Other euasions or starting holes stopped . Obiections answered . BVt the Simonist hath yet another vsuall starting hole , whereinto he creeps , when he is pursued with the Hue and Cry of Simonie : hee confesseth indeed , because he cannot denie it , that Tithes are perpetually consecrate , and so , spirituall ; and therefore to buy or sell them is Simonie : but hee saith , hee buyeth not the Tithes , but ei●her the Gleebe , or the Temporalls annexed to his Benefice , or Bishopricke . Well , to answere this , we will not take the benefit and aduantage of the definition of Simonie , which includeth as well those things annexed to spirituall things , as the Spirituall thing● themselues ; but wee say , that such Gleebe and such Temporalls are now Spiritualls , as Tithes be . For as well the Free-will offerings and Oblations , as the Tithes were called holy . If a man dedicate to the Lord any ground of his inheritance , the field shall be holy to the Lord , when it goeth out in the Iubile , as a field separate from common vses ; the possession thereof shall be the Priests . Such Gleebs therefore and Lands commonly called Temporalls , are indeed not temporall , being once freely and solemnly giuen by vow of our noble Predecessors vnto the Lord , for the more honorable maintenance of his Church ; but they are now spirituall , sanctified and separate from common vse , as Tithes bee , they are holy to th● Lord. Therefore , as it is a snare to deuoure that which is thus sanctified , and after such vowes to enquire : So the Simonist doth but intangle himselfe in a ●nare , as the Conny is in her owne Burrow , when hee makes this his starting h●le ; that so long as hee buyeth but the Temporall lands of the Church , hee commits no Simonie . Sed cominus res agat●r . Simoniace , quid emisti ? Glebam inquis , aut ( te arbitro ) Temporalia . Quanti emisti ? Tanti . Agedum . Permittatur i●m arbitrio calculorum , quantum inde 〈◊〉 ●ucratus , & num te negoti●torem satis prudentem cautumque praestiteris . Ann●● glebae tuae reditus aestimantur forte 20. li. aut supra ; ducentis vero , aut trecentis , aut quadringentis libris emisti . Nae tu , haereditatem tibi ac posteris , tandidem emere potuisses . Summa igitur , si computetur , huc recidit , quod hoc tuo mercimonio teipsum prodideris aut puerilem mercatorem , aut ( quod magis suspicor ) egregium veteratorem . Excute verò tuam tantae causae nimium indo● mientem conscientiam , & fatebere tandem , non te glebam tanti , nisi decimarum maior fuisset ratio , emisse . Vel sicut siquis domicitium chariù● emit , bonae viciniae gratia . Eadem prorsus ratio latifundiorum Episcopalium , vulgo Temporalium , habenda est . Emit quis , non Episcopatum , sed Temporalia , non quod sacrum est , sed quod seculare . Ista aut●m Temporalia partim ex latifu●dij vtilitate , partim ex dominij dignitate aestimantur . Quanti antem constet Ecclesiasticus honor , mihi non constat . N●c quenquam arburer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pr● se tantum laturum , vt dicat se honorem Ecclesiasticum emere . Si verò quod reliqu●● est Temp●ralium emat , viderit Emptor , ne quantùm rem empta● pretium superat , tantum ipsum se honorem non neglexisse videatur . Nec quamquam existimo eò processurum a●daciae , vt dicat , tantundem esse , honorem Ecclesiasticum , & ciuilem emere . Nihil addo amplius . Sati● est quod hic noster mercator ex sua ipsius conscientia arguatur . Nec sibi ca●ere poterit , quin in istorum scopulorum alterum , Directè , vel Indirectè , miserè impingat . But let this suffice to haue showne , both by euidence of Holy Scriptures , and testimonies of Ecclesiasticke Doctors , and learned Diuines , that all buying and selling any Church ●referments , vpon what pretence soeuer , is grosse Simonie , how finely and artificially soeuer conueyed . CHAP. VI. Simonists conuicted by the vniuersall voyce of common Fame . IF Gods Word were altogether silent in the Law of Tythes , leauing them as a thing indifferent to bee paid or not , according to mens fancies and wills ; and that the Scriptures had consequently no show of arguments to conuince Simonists , as wee haue heard : yet euen the generall voyce of common fame ( mee thinkes ) should bee sufficient to cry downe Simonie , and to present it in the Spirituall Court , or to procure a Decre●e against it in the high Court of Conscience . And here before the Barre of this vnpartiall Court , let mee by Writ Summon the Simonist to appeare . Thou hast bought some Benefice ; or other Ecclesiasticall preferment in the Church ▪ but hast so carried and conuei●d the matter , as the world cannot bee witnesse how much thou hast giuen : yet so , and so much thou hast giuen , as by some circumstance or other , generall notice is taken of it ( for such corruption will soone cast abroad a sauour ) whereupon a common fame is raised vpon thee , that thou art a Simonist . So that if thou wilt be tried by God and the Countrey , thou art sure to bee condemned for a Simonist . For vox popidi , v●x Dei , euerie one saith thou art a Simonist ; therefore thou art one . Euen as an intemperate or incontinent person in a Parish ; the one is commonly drunke , the other followeth harlots , euerie boy in the street points at them ; There goes a Drunkard ▪ There goes a Whoore-master ; But yet for all this , neither will the one confesse himselfe a Drunkard , because hee keepes his feet ; he wallowes not in the kennell , hee can vse his tongue , and the like ; Nor the other will bee an Adulterer , because hee thankes God , hee medleth not with other mens wiues , but vseth onely for recreation to meete with merrie companie , although in suspected places , to see their fashions , and to learne rather to hate women , then to loue them . And if hee enter into more familiaritie with them , it is but simple fornication at the worst , and ( according to Romane-Catholike Doctrine ) a Veniall sin , which his nature is now and then necessitated vnto , for his healths sake : Iust so , is our common Simonist . Hee hath deuoured pluralities of preferments , as so many full cups ; hee hath deflowred so many , once Virgin Churches , the Patron perhaps , or some for him being the Pandor ; so that euerie one can point with the finger , There goes one who paid so much for such a Benefice , such a D. such a B. Yet for all this hee will bee no Simonist , because , forsooth , hee hath not bought the Holy Ghost ; nor by way of Lapse entred vpon anothers Liuing , as is were , another mans wife , which some flaw in this wife , not fault in the Incumbent , hath brought into the lapse , and so now free for any to sue out a Diuorce , and marry her , though so , as he commits adulterie with her . But thou wilt say , It is one thing to bee called , and another thing to be ; Though the ignorant vulgar call mee so , yet it therefore followeth not , that I am so . Things are to be measured not by report , but by reason ; and the vulgar can giue no other reason of calling me a Simonist , but onely because Simon bought the gifts of the holy Ghost , and I onely buy the corporall commodities of the Church . Well , yet if there were no other respect , but this , how ought euery Minister especially to bee carefull of preseruing the credite of his holy calling and profession : As Saint Hierome writing , De vita Clericorum & Sacerdotum , saith . Caueto omnes , suspitiones , & quicquid probabiliter fingipotest , ne fingatur , ante deuita . Auoid all suspitions , and whatsoeuer may bee probably forged , preuent it first , that it may not bee forged . For as euery good Christian ought not onely to abhorre Adulterie and all vncleane Acts ; but also to direct his conuersation so , as he may preserue his good name from the least suspition of lightnesse and dishonestie : so euerie good Minister of Christ should so much detest the sinne of Simon himselfe , as to decline whatsoeuer hath any similitude or affinitie therewith . Abstaine ( saith the Apostle ) from all appearance of euill . And if there were no other reason to ground common fame vpon , but this , that merchandizing of Church-liuings is called Simonie , because Simons sinne in offering to buy the gifts of the holy Ghost , is truly called Simonie : it were euen proofe good enough . As Theopompus called a drunken murther , Cilicismus , of the barbarous manners of the Cilicians : and lasciuious lust , Canobismus , of the filthy Canobites . Coelius Rhod. lect . antiq . li. 8. cap. 3. So Iudas is called a Deuill , for being like him . Herod , a Fox , for his craft ; The Church of Antichrist , a Whoore , for her whoorish conditions ; and many a man is called a Simonist , for resembling Simon . As Saint Augustine marshalleth Simon , and all Ecclesiasticall Merchants in the same ranke together : Simon erat de talibus , qui in Templum intrant ad emendum & vendendum ; Simon is one of those , that enter into the Temple , to buy and sell. In Ps. 130. And see what a similitude there is betweene Simon , and the Simonist . Simon would haue bought the gifts of the Holy Ghost , this man buyeth the goods of the Holy Ghost , which are the gifts of God to his Ministers . Simon offered money , not so much for the gift , as for the * gaine ; this Man , not onely offereth , but giueth his mony , not perhaps for his Ordination , not for that most carefull Cure of Soules , not for that most watchfull and weightie ( Angelorum humeris tremendum Onu● ) office of an Antistes : I dare say ; what then ? if neither , to make himselfe the more rich & honorable in the world , and consequently the more capable of a greater preferment● all probable coniecture were at a stand . Blame not then euen the common vulgar , for calling thee a Simonist after the name of Simon , whom thou dost so neerely resemble in thy manners , and which thou hast so deerely purchased with thy monies . Againe , They that haue but in a mediocritie attained the grounds of their Catechisme ( whereof there are enow to make vp a common fame ) are able thus to conclude against common Simonie . The Commandement saith , Thou shalt not Kill . Is therefore onely the Act of Murther here forbidden ? Is not also the enuious , the back-bi●er , the hater of his brother , a Murtherer ? Hee that hateth his brother is a Manslayer . The Commandement saith , Thou shalt not commit Adulterie ; Is onely the Act forbidden ? Is not also the affection ? the lust ? the looke ? Hee that looketh on a woman , and lusteth after her , hath committed Adultery with her a●readie in his heart . Euen so , Thou shalt not commit Simonie : Therefore is only the buying and selling of the most proper gifts and graces of the Holy Ghost so hainous , as to deserue that odious name of Simonie : and shall not the buying and sel●ling of Church preferments ( being also the Holy Ghosts gifts , but of an inferiour nature ) ( that which Simon himselfe had most respect vnto , when he offered his money ) deserue also the name of Simonie ? And why should not the buying and selling of Church liuings be called Simonie : as well as a lustfull looke be called Adulterie ? For he that vseth lustfull lookes , and wanton gestures , is not onely an Adulterer in his heart , but the likelier and neerer to commit it in the act : So he that will not sticke to buy a Benefice , bee it but an Aduowson , before hee haue taken some Orders , is hee not the likelier to buy his Orders too , especially being some rusticke Pedanticke , that so hee may enioy his former bargaine ? For euerie one that buyeth a preferment of this nature , doth vndoubtly preferre it before the honour of his Calling ( for he that truely honoureth this holy Calling , is of that holy mind , as to despise all base meanes to aduance himselfe in this calling ) and consequently will make small conscience to buy holy Orders , which hee accounts but as accessories , when as he hath made shipwrack of conscience alreadie in purchasing the profits , which he deemeth as the Principall . And vpon these reasons , not onely the Common fame of this our Church , and of the present time , but of the whole Catholike Church from time to time , is grounded . So that the verie fame of it being so vniuersall , if there were no other reason , mee thinkes it should make any common Christian both ashamed , and afraid to oppose either his priuate opinion , or practise , against such a streame and cloud of witnesses . CHAP. VII . Simonie demonstrated by our positiue Lawes , and by Ecclesiasticall Canons : and in fine , by the conuiction , and confession of the Simonist himselfe . BEsides all the former conuictions , yea , euen without them all , the same Lawes which haue appointed and imposed the Oath of Simonie , may serue for sufficient and competent Iudges in the case of Simonie . And it stands with good reason , that the same Law which forbids and punisheth Simonie , should bee its owne Interpreter , what it meaneth by Simonie . And so , That is iustly censured for Simonie , which the Law vnderstands to be Simonie . Now the words of the Statute shewing what Simony is , be these : And for the auoyding of Simonie and Corruptions in Presentations , Collations , and Donations , of , and , to Benefices , Dignities , Prebends , and other liuings and Promotions Ecclesiasticall , and in admissions , institutions and inductions to the same : Be it further enacted , &c. See here what our Statutes call Simonie . And according to the Interpretation of this Statute , doth the Oath take place . For vpon this impregnable Bulwarke of the Law positiue , is mounted the Canon of the Church , full charged vpon Simonists with powder and shot , to batter downe this high towring conceite of all those , that stand out in defiance of all opposition , and in defence of their vngodly merchandise . The charge of this Canon is heauier then Lead , and harder then Iron , and so planted against the Simonist , that hee m●st of force receiue it into his verie mouth ; I meane , that most fearefull Oath of Simonie . But the Simonists Motto is , Iuraui lingua , mentem iniuratam gero : The Oath may well touch the tip of his tongue , but it shall not come neere his heart ; he hath some euasion , some reseruation , or tricke 〈◊〉 elude the Oath , either by giuing it a false glosse , o● by looking the face of his conscience in a false glasse , vnlesse by way ▪ of commutation he decline it , as other offenders doe the wearing of the White Sheete ; but neuer any by commuting , or call it what you will , is able to shift off his winding sheet : Many may auoide the mouth of the Canon , but when it comes once to the ryding of the Canon , that will bee sure to pay his ryder . For to bring it home to the conscience , let mee borrow an example of a Simoniacall Bishop from Rome , whereof that now step-mother Church is fruitfull , and may spare enow to stand for sea-markes for our better direction . Imagine you see him entring the Chancell of Saint Peters in Rome , to receiue his consecration in all his Pontificalls , and standing in the middest of such a congregation as at least themselues account most sacred : To this man let that dreadfull and direfull Oath ( which our Church hath religiously prouided as a wholsome remedie and preseruatiue against this dangerous disease of Simonie ) be administred . And before hee take it , let some powerfull voyce ( such as came to Balaam , to forbid him to goe to Balack for the wages of iniquitie , or as came to Abimelech , to forbid him to touch Abrahams wife ) summon and rowse his conscience , as on this wife . Come now , O Roman Prelate , who hast purchased a Bishopricke , as the Centurion did his Burgeship , for a great summe : I dispute not now about the manner , it makes no matter a purchase it is : But now thou art come to the place of thy Consecration ( take heed it proue not thy Execration : ) Now thou standest in the middest of an assembly of Prelats and Priests , on a day , in a place , all sacred : the seruice sacred , praying , praising , preaching , communicating ; expecting also the presence of the Holy Ghost , with his manifold gifts to bee conferred vpon thee by imposition of hands : now thou art set in the presence of Men and Angels , who stand about thee as so many eye and eare witnesses of this dayes deed . All these weightie circumstances considered , might be of force to put thee to a stand ; and because I haue knowne that a desperate fellow comming before a Iudge in open Court , armed with a strong and obstinate resolution to take a solemne oath in the maintenance of a wrong cause , which the Iudge hauing smelled out , first , wisely admonished him to bee well aduised what hee would doe , laying before him the fearefulnesse of an oath wrongfully taken : Hee thereupon , feeling the remorse of conscience , openly confessed the whole truth of the businesse : Therefore bee aduised before thou commest to take thine oath ; first to read the Oath , that weighing the tenure of it , thou mayest rather timely preuent the danger , then afterwards repent thee when it is too late . The wordes of the Canon prefixed stand thus : To auoyd the detestable sinne of Simonie , because buying and selling of Spirituall and Ecclesiasticall Functions , Offices , Promotions , Dignities , and Liuings , is execrable before God : Therefore the Archbishop , and all and euery Bishop or Bishops , or any other person or persons , hauing authoritie to admit , institute , collate , install , or to confirme the election of any Archbishop , Bishop , or any other person or persons to any Spirituall or Ecclesiasticall Function , Dignitie , Promotion , Title , Office , Iurisdiction , Place , or Benefice , with Cure , or without Cure , or to any Ecclesiasticall Liuing whatsoeuer , shall before euery such Admission , Institution , Collation , Installation , or Confirmation of election , respectiuely minister to euery person hereafter to bee admitted , instituted , collated , installed , or confirmed , in , or to , any Archbishopricke , Bishopricke , or other Spirituall or Ecclesiasticall Function , Dignitie , Promotion , Title , Office , Iurisdiction , Place or Benefice , with Cure , or without Cure , or in any Ecclesiasticall liuing whatsoeuer ; This Oath in manner and forme following , The same to be taken by euery one whom it concerneth in his owne person , and not by a Proctor : The words of the Oath . I N. N. doe sweare , That I haue made no Simoniacall payment , contract , or promise , directly or indirectly , by my selfe , or by any other to my knowledge , or with my consent , to any person , or persons whatsoeuer , for , or concerning the procuring and obtaining of this Ecclesiasticall dignitie ( to wit , the Bishopricke of , &c. ) Nor will at any time hereafter performe , or satisfie any such kind of payment , contract or promise made by any other , without my knowledge or consent ; So helpe mee God , through Iesus Christ. Hast thou now duely and seriously weighed the substance and circumstances of this most solemne Oath ? Then let it summon and assemble thy saddest thoughts in counsell together , all mouing thee thus to argue with thy selfe . I am now in a place sacred , in the open view of Men and Angels , all Spectators , all Expecters of what I am to doe : Here I come to bee consecrated a Bishop , a great honour , but a greater burthen , which taking vpon mee , I must ouer-top many here present , and many more absent , all deseruing this honour farre before mee ; So that I pull vpon my selfe , and that iustly , the most insupportable burthen of Enuy : yea more , if this Bishopricke had fallen vnto mee by Lot , as that fell vpon Mathias , or had beene cast or inforced vpon mee , as * Bishoprickes were once wont to bee vpon good men in the time of the Churches innocencie , I might better beare and brooke it , yea , it would diminish all the Enuy : But my conscience tells mee , yea , and others also can too well witnesse ( for ambition is not hid in a corner ) how eagerly ? how ambitiously , how vnbeseeming the grauitie and modestie of a Priest , yea , the ingenuitie of any honest man , by cap and knee , by soothing and flattery , by often visiting and long attending the Court , when I should haue beene at my sheepe-coat , haue I at length attained to this reuerent Dignitie : Nay more , though the world perhaps know it not ( as yet ) my conscience failes not to charge me , what a summe of money I haue and am to pay for it ( that which my kindred and friends may one day rue , if the lease of my momentanie lent life be not all the longer ) besides the faire and goodly liuings I haue parted withall into the bargaine : yet if this were all , it were the more tolerable . But alas ? here is an Oath , a direfull , a dreadfull Oath ( alas ! ) which I must take : I must , there is no euasion , no redemption , no baulking of it , I can no more escape it , then a dead man his winding sheet , and taking it vpon mee , it will bee worse then Deianira's inchanted shirt , sitting close to my conscience , and tormenting it with the fire of hell . This will be worse vnto mee then the ryding of the Cannon , for it will shake and shatter my soule and conscience all to pieces . How should I then take this fearefull Oath , and so sinne against God , the Iudge : sinne against this sacred Assembly , the Grand Iury passing vpon mee ? sinne against the Church ? against my profession , which is sacred , against the dignitie of a Bishop , which is venerable ; and lastly against my owne soule , the subiect of all this sinne , and the obiect of all those ineuitable iudgements of that iust God hanging ouer my head ? And what shall it aduantage me , thus to win a Bishopricke , and lose mine owne soule ? What aduantage ? Nay what disaduantage will it bring vnto me ? For what ioy or inioyment can I haue in my Bishoprick , when my conscience shall be still dogging mee at the heeles , yea biting me at the heart , and vpbraiding me with Simonie & Periury : what honor shall the title of Lord be vnto me , when my Simonie and Periury ( too manifest to the world ) shal make me a table talke , a byword , a scornfull Parable in euery mans mouth , a contemptible obiect in euery mans eyes ? The Rotchet being an embl●me of the pure linnen righteousnesse and innocencie of Saints , so often as I shall put it on , what doth it but put mee in minde to apply that saying to my selfe , being one of those false Apostles , who transforme my selfe into the Apostle of Christ , as Satan is transformed into an Angel of Light ? And what benefit shall my Bishopricke be vnto me , being so deerely bought , that I must lay the burthen of my Simonie , vpon my poore Clergie , racke my rents , sell my Presentations , keepe a miserable house , and all , and more then all these , to patch vp a poore bargaine , and to heape more burthens vpon my conscience , enduring more already , then I am able to beare ? were it not much better for mee rather to forgoe Bishopricke and all , and to preuent all those matchlesse mischiefes , that depend and attend vpon the conditions of accepting it : then by going on , to plunge my soule into infinite calamities , and wrap my selfe in endlesse and remedilesse miseries ? For that Oath , that Oath , O that fearefull Oath ( alas ) admitting no euasion , no mentall reseruation , no equiuocation ; that Oath , being once taken , becomes a great gulfe for euer set between my conscience , & comfort , between my soule , and saluation , betweene mee and blisse : And what can I exspect , but that my tongue , for being but an instrument in pronouncing this Oath , shall be tormented in a greater flame then that of poore Diues in hell fire ? And then , and there , what shall it boote me to disclaime the name of Simonie , when I now suffer for it ? or to say , I bought the benefit , and dignitie , not the Office of a Bishop , when now my false and foolish equiuocation is found out ? when as my conscious Agents , and all that confederate crew , the Vsurer , the Scriuener , the Solicitor , and the like , shall vpbraid and accuse me , for being an accessary , yea , a principall occasion of their sin ? For had not I beene so forward to giue , they had not participated with mee in my sin , and so not in my punishment ; mine owne conscience neuer ceasing her hideous and hellish clamors vpon mee , tormenting mee for my desperate periurie , for my deepe hypocrisie , for playing the Chop-Church , which my punishment shall then tell me , is either Simonie , or some other crime worse then it , if worse can be imagined . Now shall not these considerations moue such a man , yea , euen a Romish Simonist , to a timely preuention of Simoniacall periurie , or of becomming a periured Simoniack ? And rather then desparately proceed to take the direfull Oath , bee content to remaine stript of all his other promotions , and bidding adue to Bishopricke and all , goe vow himselfe to a perpetuall monasticke life , there to doe penance , if it were onely for making such a bold attempt . CHAP. VIII . Of the six euasions of the Simonist , whereby hee thinkes to elude the Oath . BVt there is a new found Well , which may well bee called after that ancient Riuer Orcus ( yet farre vnlike that ancient Beersheba ) the Well of that Oath , betweene Abraham and Abimelech ; it hauing sixe porches : which at a certaine time , being stirred by an Angell ( called Legion ) whatsoeuer diseased Ecclesiasticall person steppeth in first , and in stead of washing , taketh a draught of this Well ( it springing from the Riuer Styx , by which , as Poets faine , the Gods drinking thereof were wont to sweare ) hee passeth forth at any of these Ports or Porches a whole and sound man. The Morall is this : this Orcus , is the Oath of Simonie : the Angel , called L●gion , is easily knowne by his name , what metall he is of : Hee that first steps in vpon the Angels motion , is the corrupt and diseased Simonist : This sicke and ill affected person taking a draught of this blacke Stygian water , the Oath of Simony passeth out at six Porches , by sixe euasions by himselfe inuented , perfectly cured ( as he conceiueth ) of two most desperate diseases ; Simonie , and Periurie , and all other Symptomes of the same . Now all these sixe Porches , tend to make a cleere passage for one word in the Oath Simoniacall , wherein consists the whole power of the Oath . First therefore , they plead Not-guiltie of Simonie , and so consequently , not of periury , because they buy onely the Temporalls . This , I touched before : But now I retort it vpon themselues . They buy the temporall Benefit , therefore it is Simoniacall . For euen Simon had a respect that way : Mercari vult , quod pluris reuendat , Hee would buy , to sell the dearer , saith Erasmus . So Augustine ; Emere volebat , quod vendere disponebat . Caluin also confesseth the same temporall respect to bee Simoniacall . For to imitate Simon in any such respect , is sufficient to proue the Act Simoniacall . Secondly not Simoniacall ( say they ) because they bargaine not with the Patron . Why ? no more did Simon : for Peter was not the Patron of the Holy Ghost , but God ; Peter prayed , and God gaue . But this shift is all one , as if the Chap-man should deny hee bought such a Merchants wares , because hee dealt onely with his Factor , and therefore no lawfull bargaine . Thy Solicitor in thy name and stead procureth it of the Patron , thou payest thy money to thy Solicitor . And wilt thou sweare thy purchase had no relation to thy Patron ? Though I could cut off all thy reasons at one blow , with Phocion Axe , to wit , Directly , or Indirectly . Thirdly , not Simoniacall ( say they ) because what they gaue , was but respectiuely to their Solicitors , for their paines imploied therein . But is not his paines valued according to the preferment , as it is more or lesse worth ? as Clients fee their Lawyers , according to the value of their suit in hand ? If so , is it not Simoniacal ? But attendants must liue , either by their seruice , or by suits . So it hath beene the custome of the Court of Rome , that Simonie should goe vnder the name of Subsidiary or El●emosynary pension , either for the Popes Courtiers , or Cofers ; But farre be it from the Court of England . What befell Gehezi ? call Simonie a gratuitie , or what plausible name you will , yet it altereth not his nature ; no more then the calling and ranking Father Garnet among the Saints & Martyrs of the Church of Rome , wil alter him from a Traitor ▪ or the painting of him among the Saints in Heauen , free him from the fire of Hell. And doth not such a gratuitie or almes , reflect vpon the Patron , as an implicite compact of Simonie , when the Patron respectiuely pleasures his seruant , and thy Solicitor , with the Collation of such a liuing , by meanes whereof he holds his seruant well appaid and recompensed for his seruice ? Fourthly , not Simoniacall : for the preferment came not by purchase , but by wager , as it were casually , or by buying a horse , to pay for him so much at the day of marriage . But who seeth not this horse to interfer betweene Directly and Indirectly ? who seeth not , that this Merchant laid , purposely to lose ? But enough of such horse-play . Fifthly , not Simoniacall , sith he had the fauor to obtaine , vnder an implicite Faith , without explicite or expresse conditions ; to saue his Oath and honestie , Quippe qui non adeo sit plumbei tardique cerebri , vt foro vti nesciat , and as wee say , Doe reason . Verbum enim sapienti . O , for a Phocion , refusing Alexanders Presents ( though sent him , because he was an honest man ) and saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Let him suffer mee to be an honest man still . Pauper Fabricius quartam à Pyrrho regni partem sibi oblatam recusauit , ne fidem suam Romanam temeraret . Poore Fabricius refused the fourth part of Pyrrhus his Kingdome offered him , least hee should dishonour his Roman fidelitie . But this Roman fidelitie was , in diebus illis , when Rome was heathen . And Damianus saith , Simoniaci sunt , non solum qui paciscuntur , sed etiam qui pecuniam non pactam postulant : more Gihezi . Simonists are they , not only that bargain , but also that require mony , not of compact : as Gihez● did . For the condition , be it implicite , or be it explicite , Simoniacall it is , directly , or indirectly . Yea , this is met withall in the conclusion of the Oath , which forbids to performe any contract made by another , though without thy knowledge : how much more should a man renonce all purpose to performe an implicite contract or condition , which his owne heart is conscious of , and priuy to ? Sixthly , not Simoniacall , because this was obtained before it fell , as it were in the nature of an Aduowson , by promise ; which differeth from an Aduowson onely , as a word of mouth , from writing . And an Aduowson is no Simonie . For answere : first , promise and Aduowson in common estimate and practise , differ much ; for promise is expresly excepted against in the Oath ; otherwise , what needed there be any Simonie , when as promise might preuent it ? For Aduowsons , I referre to a more proper place , yet this I will say by way of anticipation , that if buying of an Aduowson ( it passing vnder hand and seale ) bee no Simonie : what reason is there , why a contract made onely by word of Mouth , should bee accounted Simoniacall ? Thus haue wee hunted the Simonist out of his six Meshes : and if hee haue or find any more , we will set him for him Directly , or Indirectly , which will be sure to catch this Foxe , and all his Cubs . CHAP. IX . Of the kindes of Simonists in generall . WEe haue seene what a Simonist is : Now let vs see who , & of how many sorts they be . It was a wicked and impious decree of Pope Hildebrand , Gregory the seuenth , to draw all Kings and Princes , and Lay-persons into the ranke of Simonists , onely for presenting to Bishoprickes and Benefices , although they did it most freely and honestly . But the maine drift of this grand founder of Antichristian vsurpation ouer Christian Princes , was both to inrich his Coffers , and to fortifie his Papall See , by oblieging the whole Prelacie , and Clergie to his Pontificall Chaire . But all Simonists are either buyers or sellers . The common fame indeed runnes onely vpon the buyers , as if they onely were the Simonists : but if the buyer be one , the seller must needs be another , by the Law of Relatiues . Of sellers , Esau is reckoned for the first , who sold his Birth-right , and with it the Priesthood . For the birth-right had annexed vnto it Dominion ; double portion , and the Priesthood . So that with his Birth-right selling the Priesthood , the most sacred Prerogatiue , hee is iustly called profane Esau. Obiect . Some here may obiect , that reciprocally Iacob also in buying the Birthright , committed Simonie . But Lyra answereth well , Not so ; for the Birthright belonging to Iacob by Gods owne designement and donation ( Gen. 25.23 . ) Esau therefore hauing lost his right to it , by selling it , committed Simonie : whereas Iacob , by buying that which by the best title was his owne alreadie , intended , Non emere rem Sacram , sed redimere vexationem suam , Onely to buy his owne peace . Obiect . If Iacob in so buying committed no Simonie , because he bought but his owne : then why may not a Minister buy , and yet commit no Simonie , sith Tithes doe as well appertaine to the Minister , as the Birthright did to Iacob , both , by Gods donation . But the case is not alike . For , although Tithes are by Gods owne intitling tied and intailed to his Ministrie : yet this or that Minister hath no title to this or that Tythe , till hee be lawfully possessed and inuested in them . And when hee is so , if hee meete with a craftie or cruell Patron , a prophane Esau , who either fraudulently vsurpe●h , or forceably detaineth any part of the Tithes , then may hee lawfully and laudably imitate Iacobs wise Example , Non emere rem Sacram , iam suam , sed redimere vexationem suam . Yet , if there were any such well minded Iacobs , Gods Ministers , that could and would redeeme Church goods to the true heire , they should draw vpon themselues a Blessing , and not a Curse . Although I confesse the Councell of Ments saith , Decimas , quas populus dare non vult , nisi quolibet munere ab eo redimantur , ab Episcopis prohibendum est , ne fiat . Those Tythes , which the people ( or any Patron ) will not pay , vnlesse they bee redeemed of them by some reward , the Bishops ought to forbid such dealing . But some say , It is not lawfull for a man to redeeme his Spirituall right , because it is Simonie . But I thinke few will bee so forward so to redeeme , as to need the Bishops prohibition . Or if they were , the mischiefe is , the Market is so raised , that a Messe of B●oth will not serue the turne , to satisfie hungrie Esau. It is a pot , not of Red broth , but of precious Red earth , which all Edoms so much hunger after . Auri sacra fames ? The time was once indeed , when our great Iacob , made a noble and gracious tender to the Church , to haue redeemed her patrimonie at easie and honourable conditions , if shee would , which had beene a most happy purchase . Another Simoniacall seller was Gehezi , of some taken for the first Simonist in the Old Testament . Gehezi primo in veteri Testimento Simoniam inuenit . Hereupon all such sellers were wont to bee called Gehezites , as buyers , Simonists . But Simon hath obtained to beare the bell , and to carry the name away for both ; sith the money so giuen and taken becomes Sin-money , bearing the image and superscription of Simon . Sinne stickes so ioyntly betweene these two , the Buyer and the Seller , as a * naile betweene the ioynts of the stones . And as Chrys. Qui emit & vendit , sine periurio esse non potest : Hee that buyeth and selleth , cannot bee without periury . Which might well bee applied indifferently to both , the Merchant and Chap-man in Simonie , if they did both indifferently take the Oath . Therefore our Lord whipped all out of the Temple , as well the Sellers , as Buyers ; which Gregory applying to Simony , saith , Columb●● vendere , est de Spiritu Sancto Commodum temporale percipere : To sell Doues , is to reape a temporall benefit of the Holy Ghost . Sellers therefore are as deepe in Simonie , as buyers . It is the common error of many Patrons , to account the Benefices , within their Presentatiue power , as their goods and chattels , as a part and parcell of their Patrimonie ; whether deuolued vpon them by inheritance , or purchased with their money ; whereupon they resolue , that being their owne , they may doe with them as they list ; Vendere iure potest , emerat ille priu● ; Hee sells , but that hee bought . Hence it is , that so many hunt after the purchase of Patronages ▪ as being , in their estimate , none of the worst markets . But herein , such men miserably misdeeme the matter : at least if all be true , which the Canonists , and School-men , yea and the ancient Fathers , haue deliuered touching these things . For Aquinas saith , That right of Patronage cannot bee sold , nor giuen in fee , but passeth with the Village ; which is sold , or set ouer . Gratian giues the reason ; Because the right of Patronage is neither simply Temporall , nor Spirituall , such a Lay-man may haue it : ( to wit , Ius patronatus ) and leaue it to his heires : not Temporall , because it cannot bee sold. Saint Hierome to Damascus writing about a point , bordering vpon our present purpose , saith , Quia Beatitudo tua quaesiuit , vtrum vsus Decimarum & oblationum secularibus prouenire possit : nouit vestra sanctitas omnino non licere : Protestantibus hoc Diuinis Authoritatibus Paternorum Canonum . Because your Blessednesse demanded , whether the vse of Tithes and Oblations might bee deriued to Lay-men : your Holinesse may know , it is altogether vnlawfull . And diuine Authorities of ancient Councels auouching the same . Gratian addes the reason : Non licere : Hoc est certum , quod Ius Decimarum Laicus possidere non potest , cum sit Spirituale : This is certaine , that a Lay-man may not possesse the right of Tythes , seeing it is Spirituall . Distinguishing betweene the right of the patronage , and the right of the personage . And for this cause , * De sola gratia , &c. Only of fauour , not of meere lay-right or claime , the Ius Patronatus , or right of Patronage was conferred vpon the Lay-founders , or Indowers , or Builders ; according to that Verse , Patronum faciunt Dos , Aedificatio , Fundus . Gratian , saith moreouer , * Sunt autem tria , &c. : There bee three things which the Patron attaineth , Honour , Charge , and Profit : Honour in presenting : Charge or burthen in defending the Church from Dilapidations : Profit , because if hee fall into pouertie , the Church shall prouide for him ; and that in a more ample manner and measure , then for other poore . As olso * Concil . Tolet. 4. Can. 37. hath so prouided . Further , the ninth Toletan Councell hath decreed , Vt quam diu , &c. That so long as the founders of Churches ( as the Patrons ) shall liue , they should haue a so●icitous care of those places ; therefore let them present fit Rectors or Parsons vnto the Bishop for the same Churches . Patrons then , hauing a power conferred vpon them by the Church to present and commend a person , not simply to bestow and collate the personage , this being a distinct thing from the right of Presentation ; yea , though Presentation be called sometimes a Collation , yet this Collation is not Donation , because a * Donation is of free liberalitie , without compulsion ; but Collation is ioyned with compulsion , when as the Collator must present within sixe moneths , else his power is then lost : Then Patrons haue no power to sell that , which ( to speake simply ) they haue no power to giue . Hereupon Aquinas saith . * Any act is naturally euill , when it falleth vpon an vndue subiect . Now a spirituall thing ( saith hee ) is an vndue subiect of buying and selling ; and that for these three reasons . First , because a spirituall thing cannot bee equalized , or made equiualent with any terrene price : Thy money perish with thee , because thou thinkest the gift of God may bee obtained with money ; as it was said to Simon . Secondly , because that cannot be a due matter of sale , whereof the seller is not master or owner ; As a Prelate of the Church is not Lord of spirituall things , but onely a dispenser or steward : 2. Cor. 4. Thirdly , because selling is opposite to the originall propertie of spirituall things , which proceed of the free meere gift of God ; freely yee haue receiued , freely giue : Talia ergo emere vel vendere est peccatum irreligiositatis : Therefore to buy or sell such things , is a sinne of irreligion . So he . Wherupon * Zanchie : His rationibus Luce clarius efficitur , Simoniam admitti non posse , sine maxima in spiritum sanctum , eiusque dona , adeoque in res omnes spirituales iniuria , & irreuerentia ; eoque Simoniam ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertinere : By these reasons ( saith hee ) it is made more cleere then the light , that Simonie cannot bee committed without exceeding great iniury , and irreuerence towards the Holy Ghost and his gifts , and so towards all spirituall things . Therefore deuout * Bernard to Pope Eugenius writeth thus , concerning placing of Priests in Benefices : Sunt quaedam , &c. There bee some things , which either importunitie of suiters doth extort , or necessitie doth merit necessarily of vs ; but it must bee in those things which are our owne : But where it is not lawfull for mee to doe as I would , what place is left for the suiter ? vnlesse haply the suiter intreat this of mee , that what himselfe would haue , it may bee lawfull for mee to bee the more willing not to doe it . * Espensaeus saith : Sunt adulatores potius , quam Doctores , qui , &c. They bee rather flatterers then teachers , who teach that the Pope is Lord of all Benefices : and therefore seeing as Lord , bee doth by right sell that which is his owne , it necessarily followeth , that Simonie cannot be imputed to him . Belike the Holy Ghost , with his gifts are also his owne ; were they not as well Peters ? Yet if he had sold , he had beene a Simonist . Sed nemo potest retinere , quod vendidit ; vt Iudas Christum : But no man can retaine that , which hee hath retaild : as Iudas selling Christ , lost Christ ▪ Greg. Naz. Grat. We will conclude this with that of Saint * Ambrose : Sunt quidem Decimae Depositum seruorum Dei in Ecclesia seruatae : Tithes are kept in the Church in trust for Gods seruants . Now for a man to take vpon him to bee a disposer of that to his owne benefit , which as a pledge is committed to him of trust to bee deliuered to the true owner , when it should be required ; what this is , let any reasonable man iudge . In the Canon Law , all Aduousons , as being contained vnder Ius Patronatus , The right of Patronage , were forbidden to be bought and sold : as Gregory saith ( D●cret . lib. 3. De Iure Patronatus , tit . 38. cap. 6. ) calling Aduowsons , Aduocatias , Ius Patronatus , or Aduocationes , or Vice-dominatus , or Custodias , or Guardias : Quia Clerici quidam Aduocatias Ecclesiarum comparant , vel quocunque modo possunt , acquirunt , vt postmodum corum filij , vel nepotes , ad easdem Ecclesias presententur , praecipimus vt id arctius inhibeatur ; eosdem aduocationibus taliter acquifitis , appellatione postposita , spoliando . So that the Canon Law forbiddes merchandizing of Adnowsons . Now let vs see in a word , vpon what reason that which hath beene deliuered by the Canonists and Schoole-men , and learned Diuines concerning this point , is grounded : The right of Patronage ( say they ) may not be sold. Why ? Not onely in regard of the nature , and condition of such dedicate things , which are spirituall ; and therefore incompetent matter of Sale : but also of the necessarie effects , and inconueniences which must needes follow vpon such Sale. For , grant a libertie that it be lawfull to sell a Patronage : then it followeth , that it will be as lawfull to sell a Presentation ; and then an Aduowson : And then I would faine know , why it should not bee as lawfull to sell the Benefice , when it is vacant ? But because men make no great question about the lawfulnesse of selling , either in the Vacancie , or much lesse before it ; consider we the lawfulnesse or vnlawfulnesse of buying . To buy an Aduowson passeth currant for lawfull : and yet to buy the Vacancie , is iudged Simonie , both by our Statute Lawes , and Church Canons . Well , I thus infer , and so conclude : if it be Simoniacall to buy a Benefice , when it is vacant : why then should it not be equally Simoniacall to buy the Aduowson ? and so of the Presentation ? and so of the Patronage ? Or if it bee lawfull to buy the Aduowson , why should it not bee as lawfull euerie whit to buy the Benefice ? yea , of the two I should thinke it rather lawfull to buy in the Vacancie , then before . Because it may seeme an iniurious thing , as to take another mans Lease , so another mans Liuing ouer his head : And it is vnlawfull to contract for anothers mans wife , before her husband bee dead . But it is an infallible rule : Quod * est secundum se malum ex genere , nullo modo potest esse bonum & licitum . It is Aquinas speech , which he applies to disproue the lawfulnesse of a lie for any respect . That which in its owne nature and kinde is euill , can by no meanes bee good and lawfull ; or that which is substantially euill , cannot bee made good by any circumstance . To buy things of a spirituall nature , is naturally euill , as was said before : Any act is naturally euill , when it falleth vpon an vndue subiect ; if therefore it be euill to buy a Benefice in the Vacancie , then it is euill to buy the same , either in the Aduowson , or in the Presentation , or in the Patronage . And if it bee euill to buy : then by the Law of Correlation , it is euill to sell in all these respects . And if the buyer bee Simoniacall , the seller must be so too . Again , as it is vnlawfull so to buy and sell , in regard of the nature of such things , being spirituall : so also in regard of the common effects and fruits of such merchandize . For tell me : when yee buy an Aduowson , or Patronage of an Ecclesiasticall Liuing ; to what end is it ? To bestow it freely and faithfully vpon some worthy able Minister , for the good of Gods Church , without any Temporall respect ? It were to bee wished , this were your end . But doe you not intend to gaine by such a bargaine , either by placing some of your kin , or by selling it in the Vacancie to him that will be your best Chap-man ? Is not this the generall practise ? Nor doe I hereby condemne our Law , for allowing such things , as Aduowsons and Patronages to bee bought and sold : Seeing it also disalloweth Simoniacall , or by respects , which being taken away , either few or none would meddle with such merchandise , or else they should not so iustly incurre the Censure of Simonie , as so commonly they doe . Yet here I put a difference betweene the purchase of an Aduowson , and of the intire Patronage . And againe , I put a difference betweene the purchasing of a Patronage by a priuate man , and by a Colledge in the Vniuersitie . For the purchase of a single Aduowson doth too commonly aime at some temporall or carnall respect , or commoditie , wheras some may happily purchase the perpetuall Patronage , to leaue it as an honour to his House , or posteritie , while hee and his heires , according to his intention and will , become the instruments of Gods glorie in the judicious and ingenuous bestowing the Benefice franke and free at euerie Vacancie . But this being verie rare , although I neither denie , nor enuie the right of Patronage to bee resident in priuate men , so it bee rightly vsed : yet I confesse I could wish ( for the auoiding of that generall corruption , and abuse in the collation of Benefices ) that Colledges in each Vniuersitie were possessed of as many , Patronages in this Land , as possibly they could procure , or purchase , redeeming them out of many hucksters hands , which would be an excellent meanes , to increase Learned Diuines , to represse Simoniacall Pedanticks , to refresh the Colledges by continuall interchange of Students , to prouide for manie able men to be exercised in the Church , whose gifts , for want of such meanes , often lie buried in a Colledge life . Yet I denie not , but sometimes corruption may creepe in at the Colledge gates , but the strict Lawes of Colledges , well executed , may , as a carefull Porter , either whip , or keepe it out . This were ( in my opinion ) the likeliest way to preuent Simonie , and to prouide a good Ministrie . And some Colledges ( I know ) are carefull this way , both in Cambridge and Oxford , whose example I could wish all the rest would bee as carefull to follow . But so much of purchasing . CHAP. X. Of the sundry wayes and wyles of committing Simonie . AS all Simonists are either Buyers or Sellers : So , out of these wee may obserue the sundrie sorts of Simoniacall Contracts . For Simonie is growne such a Trade , wherein so many great Merchants doe trafficke , as it may challenge as good a Charter for a Hall to make it a Corporation or Societie in the Church , as the Worshipfull Company of Cut-purses are said to vsurpe in the Citie . Many , well towards the trade , openly professing , that were it not for the Oath , they hold it as lawfull to buy a Benefice , as a horse in Smithfield . But let vs see this ●edlers packe opened . The most beaten high-way of Simonists is by Siluer Crosse ; Monie , or monie worth , at two or three yeeres purchase , or by reseruation of some tithes , whether by expresse contract , or by long concealement , or by strong hand . Whereupon Aquinas saith , * Si Patronus , &c. If the Patron require of him , on whom hee conferres the Benefice , any of the fruits thereof , it is all one , as if hee exacted some Bribe ; and this is Simoniacall . Sometimes hee deales by his Factor ; or giues such a Benefice to his seruant for a Reward and Salari● of his seruice , to make his best Market of it : To this purpose the said Author saith , Si aliquis , &c. If any giue an Ecclesiasticall Benefice to one , with this condition or intention , that thereby hee may prouide for his Kindred , it is manifest Simonie : As for a Patron to bestow his Benefice vpon his kinsman , for alliance sake , it is Simonie . Nam potest , &c. For there may be Simonie in the intention , if not the worthinesse of the Person , but humane fauour be respected ; saith Aquinas . So many parents buy a Presentation or Aduowson , that in time to come it may fall to bee a portion to one of their children , proue hee at all aduenture fit , or vnfit , good , or bad , Scholler , or man , * Quanquam , &c. Though according to the Decrees of Ancient Canons , children , which through the couetousnesse of their parents , haue obtained Churches by money , are bound to forgoe them againe ; yea , and to loose their money too . Pecunia tua , &c. Thy money perish with thee ; as Aquinas also saith , Simoniacus nullum ius habet , pecuniam suam turpiter collatam iniustè detentam , repetendi : A Simonist hath no right to plead the restitution of his money corruptly disbursed , and vniustly detained . Some other Pedanticke will needes ride gallop to the Deuill , by buying a horse of the Patron , and so hee will come as freely by the Benefice , as hee that was inuited of free cost to a fat goose , paying onely for the sawce . Others , Vili obsequio , aut corporali seruitio Simoniam perpetrant ; which is not the cheapest rate . Manifestum est autem , quod obsequium hominis ad aliquam vtilitatem ordinatur quae potest precio pecuniae aestimari . Ecclesiasticke Doctors propound three kindes of Simonie : first , manus : secondly , obsequij : thirdly , linguae : that of the hand they account inferiour to the other two . D●mianus saith : Oportet Pontificem esse boni operis sectatorem . Nam bonum opus desiderat . Excute manus ab omni dono . At non excutit , sed implicasse conuincitur , qui nanciscendae dignitatis ambitu ; Potestatum subl●mium castra sectant . Nam d●m in vehiculis acquirendis , diuer sorumque sumptuum apparatibus , non modica summa profunditur , hic proculdubio data pocamia● obnoxius inuenitur . Qui etiam , nulli dubium , quin ei & obsoqu●um prabeat , cui factus assecla , sub tanto labor●s , & itin●ris fasce desudat . Postremò , dum Domino suo blandiri , ●iusque voluntati per omnia congruere nititur , saepe fibi quibas dam adat●●orijs fanoribus assentatur . Porro autem , quis quis in dandis accipiendisue dignitatibus Ecclesiasticis , vna d●ntaxat ●arum , quae pradictae sunt , peste corrumpitur ( nempe 〈◊〉 , obsequij , 〈◊〉 ) Simoniacae haereseus teneri crimine iudicatur . Veruntamen iactant se , & eo gloriantur innoxios , quia nullum Talenti summam pro suscipiendis honoribus se pe pigere daturos . Sed dic mihi ô Clerice , quisquis es , siredempto quolibet aureo vase , ve● praedio , distractor exigeret , vt retenti apud ●● vice pretij huiusmodi sib● sedulitatis impendium exhiberes , nunquid non post●odum constanter assereres , te , quod acceptum est , iusto pretio comparasse ? Non videlicet , quia pecuniam persolui●ti , sed quin seruitiu● praebuisti . Diceres enim , & non hoc for●●ssis impudent●r astrueres , charius emi , dum tanto me labore vexarem , dum toties facultatum mearum sumptus expenderem , quàm si semel praefixae quantitatis pecuniam numerarem . Nequaquam ergo sibi innocentiam spondeant , & à Simoniacae haerese●t macu●●s se mundos esse confidant , qui licet metalla vibrantia non appendunt , pretium tamen pro suscipiendis honoribus per subiectionis & obsequij quaedam quasi Talentae persoluunt . And in his third Epistle of the same Booke hee alledgeth a strange example of a Curiall Bishop of Bononia , who hauing got much preferment by his Cour●ly obsequiousnesse , hee straight way fell dumbe , and for seuen yeeres space , so long as hee liued , continued a paralytick , and speechlesse . A fearefull example , yet now adaies not found so rare , especially in Transmaritim Courts , as the Court of Rome , where preferments and Prelacies purchased by obsequiousnesse , or otherwise by indirect meanes , depriue the Parties promoted , of the right vse of their tongue , in the prime execution of their Episcopall function . But farre bee it from any to taxe worthy Schollars and Preachers , entertained as Chaplaines in honorable houses , which place together with any ensuing preferment , their owne modestie and good merits rather found , then sought , rather accepted , then sued for ; being rather humble Passiues , then ambitious Actiues in their preferment , * Si quis directe habeat animum ad Beneficium , cum seruit , est Simoniacus . But all ambitious suing is of the ancient learned Diuines iudged and condemned for Simoniacall . Deuout Bernard h to Eugenius giueth this aduise : Pro quo rogaris , sit suspectus : qui ipse rogat pro se , iam indicatus est . Clericum curiam frequentantem , qui non sit de Curia , ad idem noris pertinere ambientium genus . Adulantem & ad placitum eniusque loquentem , vnum de rogantibus puta , etiamsi nihil rogauerit . Non volentes , neque Currentes assumito , sed cunctantes , & r●nuentes . Isti sunt tui socij & collaterales . Ne te dixeris sanum , dolentem latera ; ne te dixeris bonum , malis innitentem . i Gregory thus : Sicut is qui inuitatus renuit , quae situs refugit , sacris est altaribus admouendus : sic qui vltro ambit , vel importunè se ingerit , est procul dubio repellendus , &c. k Anselm . in Heb. 5.4 . Nemo sibi honorem sumit , &c. Percutiuntur hac sententia , qui honores E●clesiasticos , ad quos Diuinitus non vocantur , arripere cupiunt . Qui enim se ingerit , & propriam gloriam quarit , non sumit honorem , Praelatus factus : Sed gratiae Dei rapinam facicus , ius alienum vsurpat . Et ideo non accipit benedictionem , sed maledictionem . Qui autem recte & Canonicè vocatur , à Deo vocatur . Chore voluit sibi sumere honorem , & ideo Diuinam sensit vltionem . I conclude this with that of l Chrysostome ▪ What skils it , if thou giuest not sheere money , but in stead thereof dost flatter , suborne , and keepe a stirre ? Thy money p●rish with thee , was said to Simon : and so these it shall be said , Thy ambition perish with thee , because thou hast thought the gift of God may bee obtained by mans ambition . It was one of the heauie curses vpon Elies posteritie , that they should crouch , and say , Put me I pray thee into one of the Priests offices , that I may eate a piece of bread . 1. Sam. 2.36 . Some commit Simonie , by selling their faith and religion for preferment ; when with discontent they flie out beyond Seas , expecting to bee lu●ed home againe with some high preferment . Of such , Cyprian in his 72. Epistle speaketh copiously and very aptly ; where he aduiseth that after their reurne from their Heresies , they should not by and by be admitted to place of preferment in the Church , but first be proued by long humiliation : he giues the reason ; because oftentimes they proue dangerous , sith they cannot easily cast vp the poison of Heresie , which they haue once drunke in ; so that they should be content onely to be pardoned , & receiued into the peace of the Church , and so remaine till they haue giuen sufficient triall and testimonie of their sound repentance and reformation . Concil . Elebert . can . 22. saith of such ; Placuit huic poenitentiam non esse denegandam , eò quòd cognouerit peccatum suum , qui ●tiam decem annis agat poenitentiam : nisi I●fantes fuissent transducti : We are pleased not to deny penance to such a one , sith hee hath acknowledged his sin , who also let him doe ten yeeres penance . Vnlesse they had beene carried away in their infancie . ( Though such are most incurable ; as the Poet saith , Quo semel est imbuta recens seruabit odorem Testa diu . When they doe cum lact● nutricis errorem surgere , sucke error from the Nurse , it stickes by them . As we see the Iesuiticall milke doth , whereby men comming to some growth , their nurcerie becomes a second nature . ) Otherwise , as Boniface said well , Null●● precio est inuitandus ad conuersionem : None is by reward to be inuited to conuersion . For , as Seneca saith , Precio parata , soluitur pretio fides : Bought faith , is easily sold againe . Others are said to commit Simonie , when by mutuall stipulation or couenant they make an exchance of Benefices or Prebends , making their match according to the value of the things . And if this be Simonie , as the Ancients haue defined it to bee , it were to bee wished that the exchange , at least were free from stipulation , and that the maine end of such permutations did ayme principally at the common good of the Church . Yea , I haue heard of a strange kind of Simonie in fashion beyond the Seas , which they call , Sacrum-aucupium , in English , Sermon-simoni● . When the fratres praedicantes , being about to purchase , haue in a readinesse some exquisite master-piece , the merite whereof challenging no meane aduancement , serueth onely to couer and colour ouer , or as a purse , to carrie and conuey the more closely the set price of the preferment , at least to take away the smell of Simonie , that so the Patron may be as free from suspicion of Simonie , as the adulterous woman , when shee hath wiped her lips , and saith , I haue not committed iniquitie . So saith the P●tron , I haue bestowed it vpon a worthy and rare Preacher ▪ so rare , as it is thought he spent more sweat in that one Sermon , about the getting , then euer hee m●anes to spend againe in all his Sermons hee ma●es , while hee keepeth his preferment . Now what should moue this Frier predicaent , thus to colour and gild ouer his Simonie with such a sacred gold , is hard to say , vnlesse some false Glosse vpon the Prouerbs hath made him beleeue , that such preaching to such ends , is to speake a word in season , which is , Like apples of gold in pictures of siluer , as Salomon saith . But the Glosse is ill turned into a Glose . The Apostle forbids such merchandise of the Word for filthy lucre sake . [ 2. Cor. 2.17 . 1. Pet. 5.2 . ] What should I speake of that more then common custome of Matrimoniall Simonie , no lesse odious then the rest , when a B●nefice , or other Ecclesiasticall dignitie , must become the portion of some daughter or Kinswoman , at the least , an honest woman ? And so if that glosse bee true , that a Bishop must bee the huband of one wife , that is , of one Benefice ( as the Romish Church expoundeth it , not for any zeale they beare to singularitie of Benefices , but for the hatred they haue against the vniuersalitie of Priests marriages ) then also may it bee as true , that a man making such a match for a Benefice , should marrie two wiues at once . I haue also heard of another base kind of Simonie in practise : That the Patron admits not his Incumbent , but with a stong Obligation or Bond , to tye the Incumbent to quit the Benefice at three moneths warning ▪ whensoeuer the Patron shall require , or hold vp his finger : as Maisters vse to giue their seruants a quarters warning , when they are wearie of them . By this deuice the Patron holds the Incumbent in a miserable seruitude , as being his Tenant at will ; while in the meane time the Patron may Lord it as he list without controll : for the Incumbent is bound not to reproue any thing his good Master doth , or saith , but must say Amen to all , or else farewell All. The Patron hath also another d●ift in this , that wanting for the present a good Chap-man , to gaine time , and a better thing , hee puts in his Bond-man , till he be prouided to his liking . All vnpreaching Ministers possessing any good Benefice , are by strong presumption deepe Simonists . For let them tell mee , for what respects , or good gifts they were so preferred : except it be that they and all their good gifts , shook hands , and parted , so soone as they and their fat Benefice met . Some , by mentall reseruation commit Simonie , when both the Patron expects to receiue , and the Presentee purposes to giue some gratuitie afterwards , without any expresse promise or pre-contract , onely vpon trust , that so he may saue his Oath . This is a mock-Simonie , and mock-Oath . For is not this Gehezie's sinne ? Of which the Glosse ( saith ) Hoc exemplum est Argumentum contra eos , qui non exigunt , seu accipiunt , ante Collationem Beneficij . Gehezi asked but a gratuitie after the healing ; or say , It was his fee : For seruants must l●ue . But hee had his grutuitie with a vengeance . Is this a time to receiue siluer and gold ? The leprosie therefore of Naaman clea●e vnto thee , and to thy seed for euer . Away with such gratuit●e . Indeed if a Benefice were a temporall benefit , it might require a temporall requitall : But being of a spirituall nature , what gratuitie or thankfulnesse should the Patron expect , or the Incumbent performe , but a painful & faithfull discharge of that Cure of Soules committed to his trust ? This is to giue spiritual thanks , for a spiritual gift . As Gratian saith ; Semper premium aliquid debet interuenire , spirituale scilicet meritū hominis : There ought alwaies some gift to inter●ene , to wit , a mans spirituall merit . Such a spirituall gift , as the Apostle longed to bestow vpon his Romans , Rom. 1.11 . But of any other gift the verie expectation is in danger of Simonie . I haue heard of Temporall men , who haue refused after-gifts of their seruants , whom they had preferred freely to some temporall Office , taking the verie offer verie indignely : How much more should this puritie be preserued in spirituall preferments ? But here some may obiect . Ob. But hauing receiued a temporall benefit , shall I not , or may I not in some sort recompense it with some temporall signification of thankfulnesse ? I answere , That this benefit is not of a temporall na●ure , but spirituall , as we said before . Or allow it to bee so farre temporall , as it may require some temporall requitall : yet it must bee with certaine limitations . * Alexander the third , writing to the Archbishop of Strygon concerning a horse , which his brother vnwitting to him gaue to P. the Popes Legate , for his election after it was done , which notwithstanding was a scruple in the Archbishops conscience , resolueth him thus : In giuing or receiuing , three things are to bee obserued : first , The qualitie of the persons , of , and to whom it is giuen , whether poore or rich : secondly , The quantitie of the gift : thirdly , The time of giuing , whether in time of necessitie , or otherwise . If therefore , saith he , we respect the conditions of the foresaid parties , the Cardinall and your brother , it was no great matter for the one to send the other a horse , which haply such a rich man as that would giue to a Iester , without requesting it . But if we consider the necessitie of the time , it appeares it was done with no other intention , then to supply the Cardinalls want at that time , when in an vnquoth place hee was vnprouided of a horse . And forasmuch ( saith hee ) as it is written , Beatus qui excutit manus ab omni munere : Blessed is hee , that shaketh his hands from euery bribe : it is spoken of those gifts , which are went to allure and peruert the minde of the receiuer . But such gifts , as without compact the elected giueth to his Patron ; or so , as the quantitie of them bee not of force to incline or moue the will of the Receiuer ; No● interpre●ari 〈◊〉 Eccl. Ro. accipientem , in his Delinquere , v●l d●●antem : In these things , the Romane Church doth not vse to interpret the Receiuer , or the giuer to offend . So hee . Note here the tendernesse of this Archbishops conscience ; his brother gaue but a horse vnwitting to him , without any precompact , and that after the Election , and in the Cardinalls need at that time . And yet I read not that this horse was not of any extraordinarie price , not worth fiue hundred , or a thousand pound ; as Patrons horses are estimated elsewhere . Not much vnlike to this , is a kind of Simonie , not vnfrequent in the world ; but so fine , a● it disclaimeth and disdaineth all affinitie with Simonie . A man hath fairely and incorruply ( at least for any money matter ) obtained of the Patron a free graunt of some Ecclesiasticall preferment : but after the graunt , before it passe the seales , the suiter must passe the pikes of much difficultie , yea and danger too , least through some neglect , or delay , some other get betweene him and home . As the Spider hauing intangled some sturdie Fly in her subtill net , be stirres her nimble ioynts , to make the weakest places sure , where is any danger of enuasion . But the Schollar being of an ingenuous disposition , one that cannot dance attendance at euerie doore , and that blusheth to appeare an importunate suiter , and that in such places , where all Schollars , being not in ordinarie attendance , are suspected : to cut off all impatience of delay , and feare of dangers , chuseth rather , R●dimere vexationem suam quàm queat minim● ; si nequeat paul●●● , ac quantuli queat ; Say it be , &c. This case was put to mee by a learned man , to know what I thought of it . I told him ingenuously , that for my part , I could be content to redeeme the credit of a Ministers modestie , in such attendance with any reasonable ransome . But to giue such a round summe , not onely to redeeme impatience , but to preuent the perill of loosing the preferment for lacke of prouident , yea importunate pursuing : it was in my iudgement like the Secundine , or after-birth of Simonie . A moderate & modest diligence , and sober vigilancie ( especially , vbi Viuitur ex rapt● non hospes ab hospite tutus , &c. ) is not disallowed for such a dispa●ch , performed either by himselfe , or rather by his honest friend , or seruant : But to come off so roundly ( say it be to some Courtier ) what doth it , but imply , that either the grand Patrons graunt is of small validitie , without it be seconded with the fauour of some speciall seruant about him , whose fauour must bee purchased : or that the suiter had a purpose rather to haue giuen , then gone without : or at least , some implicite condition must be performed . For I would aske this suiter , or rather now in a manner , speeder , whether before the obtaining of the Benefice , this summe , whatsoeuer it is ( not no●hing ) were not implied , if not expressed , to bee ( for the shifting off of Simonie ) thus bestowed : without which , why should not the suiter as wel haue come short of his preferment , before the graunt , as now for want of ●aking out his arme with a siluer hand , not reaching the seale , to be in danger to bee ouer-reached by a longer arme . For so , Multa cadunt inter calicem , supremaque labra . Another hath found out a prettie way of Simonie ; for the Patron , and he , are agreed for the Vacant Benefice , that it shall come gratis ; But with a prouiso , That he shall buy the next Presentation , which payes for all . I might here speake of many other B●anches of this cursed Tree ; as if there should be any buying or selling , chopping and changing for * Colledge Fellowships ( wherein Simonie layeth her first foundation , and hatcheth her first egge ; for who fitter to trade in the Church , then hee that hath begun in a Colledge ) yea trucking for a Porters , a Bell-ringers place , in Colledge or Church : For * Simoniacum est emere officium ostiarij , seu pulsandi campanam : It is Simonie to buy a Doore-keepers , or a Bel-ringers place . But because euerie branch bearing the same fruit , is knowne to be of the same tree : therefore it shall bee as superfluous to speake of more , as it would bee infinite and impossible for an vnexperienced Simplicitie to diue into the Mysterie of this iniquitie , and sound all the deepes of it . As for Impropriations , though they were originally maine brances of the Leuiticall Stock , and so the merchandizing of them also might claime kindred with Simonie : yet because they are slips broken off , and transplanted out of the Garden and Paradise of God : the Learned Treatise of that godly Scotish knight , Sir Iames Semple ▪ as also that other of Sir Henry Spelman , an English Knight , both of the Lay Tribe , two noble and pregnant witnesses , doth more iustly intitle it selfe to this Argument . Onely , I would to God these two worthy Treati●es were throughly studied , and conscionably applied , and printed in the hearts and consciences of all Impropriators , to their eternall salua●ion ; by being conscionably perswaded to shake their hands of such sacred things , restoring them to Christ , the onely true Proprietary the wronging of whom in this kind will one day proue fearefull sacriledge , whatsoeuer men thinke of it now . CHAP. XI . Of the highest degree of Simonie , committed in Ordination . COncerning Simonie committed in Ordination , although haply the money giuen for a simple Ordination be but small , vnlesse it be for some egregious Dunce , to which , as Salomon saith of a dull-edged instrument , a man must put the more strength ; and , as it were , the more weight to the lighter scale . Yet of all other kindes of Simonie , this is the most pernicious and damnable : yea , the lesse a man giueth or receiueth in this respect , it is an argument of the lesse esteeme he makes of so holy and excellent a Calling . As the Lord saith of Iudas his selling of Christ for thirtie pieces of siluer : A goodly price that I was prized at of them . Now this is so properly Simonie , as it is the very sinne of Simon himselfe , which is to buy the gifts of the Holy Ghost . A sinne so detestable , as that the Church of Rome it selfe ( though now the Mother and Nurse of abominations ) hath cried out against This sinne . For we must put a great difference betweene the now Church of Rome , and that which it hath beene formerly , and that euen within these three or foure hundred yeeres . For in former times , as that Church hatched & fostered many enormities , both of Doctrine and Manners , which by degrees crept in , till Antichrist should come to his full stature ▪ yet there was place left for reproofe , deuout and learned men might speake and write freely of the abuses of it . But now , within lesse then these hundred yeeres , since the Councell of Trent , this Church is growne to that superciliousnesse and height of pride , that no man may once mention the least spe●k or blemish of that foolish Virgin , or rather , filthy Whoore ; nay those that haue alreadie in their writings left any record or Monuments of Romes sin , and in espe●ial , of this of Simonie , it must passe through the fire of their Index Expurgatorius . Take one example among other . Clau-Espencaeus , in his Commentaries vpon his Epistle to Titus ; where he toucheth the corruptions of the Church of Rome in matter of Simonie , there hee must bee purged . For the purpose , in that Impression at Paris , by Michael Sonnius , Pag. 65. Deleatur ab illis verbis , sed annon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vsque ad , Idque adeo in confesso est . And Pag. 74. Circa medium deleantur ill● verba ▪ Adeo Romanam Curiam repurgare sibi non permisit . And Pag. 76. Deleatur ab illis verbis , Vinere qui capitis , vque ad , Sacra sunt vaenalia Romae . & pag. 78. lin . 8. Deleatur ab illis verbis , Et cum alia venda●t alij , vsque ad , Coelum est vaenale , Deusque . Which places , because they are not obuious to euery Reader , and that it may appeare how their Index cannot so blur the truth , or bleere mens eyes , but that the Whoores filthinesse will be discouered : I haue thought good to set downe the former alledged places at large ; sauing where whole pages are expurged , too long here to be ins●●ted . In the first place those Verses out of 〈◊〉 are to be cashered . Si quid Roma dabit , nugas dabit , accipit curum , Verba dat , heu Romae nunc sol● pecunia regnat . Hoc est Roma viris , auibus quod noctua . i. captatrix . If Rome giues ought , t is trislles ; gold shee takes , G●ues words , at Rome ( alacke ) now money makes Alone the market . Rome is that to men , Which th'owle is to the birds . Where also other most beastly stuffe , such ●s my Author saith , breeds horrour in the very mention , all contained in the Roman Taxa Camerae , where all sorts of most horrible sinnes are dispensed withall , at such a rate , as Presbytericide , or Priest killing , Parricide , Matricide , or killing of ones parents , though willingly , also Simonie , as deseruing to bee ranked among such sinnes , all which , and much more are not onely dispensed with for so much money ; but the offenders made capable of any honour or preferment in the Church : all that rabble must bee expurged out of the Author ; notwithstanding the Taxa Camer● remaines still in force , and none of all these reformed ; as the Author saith , which must also bee expurged , Adeo Roma●am Curiam repurgare sibi non permisit , &c. no reformation will bee indured . Againe , these Verses must out : so famous in many Authors : Vinere qui capitis Sanctè , discedite Roma : Omnia cum liceat , non licet esse bonum . All you that would liue holy , hence from Rome : Where all things else , but goodnesse , find a roome . And these also related by my Author , must out : Quis quis opes sacras nummo reperire profano Qu●rit , eat Romam , sacra sunt vaenalia Romae . Who sacred grath seekes with vnhallowed gold : Get him to Rome , where sacred things are sold. And this which followeth : Et cum alia vendaut alij : And whereas others sell other things — vaenalia ●obis Templa , Sacerdotes , Altaria , Sacra , Coronae , Ignes , Thura , Pr●ces , Coelum est vanale , Deusque . — Wee doe sell Temples , Priests , Altars , Sacrifices , Crownes , Fires , Incense , Prayers , Heauen , God , are sold for crownes . But it is labour in vaine , for Rome to goe about thus to purge out of mens writings , the memory of her inbred corruptions ; out of which source , whatsoeuer Simonie is now in any part of the Church , hath issued . Enough to stigmatize and bran● this sinne with the greater note of infamie , if it should bee found as well in Iuda , where religion i● maintained in her integritie ; as in that Idolatrous reuolted Israel , where that grand Ieroboam of Rome , for base bribes , admits into the Priesthood the basest of the people . I loue not to be an v●guis in this vlcer : yet being to speake of this sin , as it is committed in the highest degree , to wit , in Ordination , leauing it to Cham to diuulge his owne Fathers nakednesse , if any such nakednesse were ; it shall suffice to doe herein , as Lycurgus of old , who to deterre the Lacedemonian lads , from that more then beastly vice of drunkennesse , caused their drunken slaues to bee made a spectacle vnto them , by whose example they might take the deeper impression of dislike and hatred against that sin . So let vs take , though a briefe view of the Church of Romes sinne in this kinde ; omitting particular instances , and contenting our selues with generalls ; their good lawes being occasioned by their euill manners . Pope Leo saith : Gratia si non gratis datur , 〈◊〉 accipitur , gratia non est . Simonia●i autem non gratis accipiunt . Quid ergo dant ? profecto quod habent . Quid habent ? Spiritum vtiqus mendacij . Quomodo hoc probamus ? Quia si spiritus veritatis ( testante ipsa veritate , de qua procedit ) gratis accipitur : procul dubio spiritus mendacij esse conuincitur ; qui non gratis accipitur , vel datur . If grace , saith hee ( speaking of the grace that is conferred by imposition of hands in Ordination ) be not giuen or receiued freely , it is no grace . But Simoniacks do● not receiue freely . What giue they 〈◊〉 ? Surely such as they 〈◊〉 . What haue they ? Verily the spirit of lyes . How 〈…〉 this ? Because if the Spirit of truth ( the Truth it selfe being witnesse , from whom it proceedeth ) is receiued freely : then doubtlesly it is conuinced to bee the spirit of lye● , which is not receiued or giuen freely . And Gregory , ibidem : Quic 〈◊〉 stu●et p●r protij d●tionem sacrum ordinem accipere , Sace● dos non est : sed 〈◊〉 〈◊〉 dic● concupiscit . Whos●euer affecteth to receiue holy orders by the gif● of money , bee is no Priest : ●ut courts onely to be called by a● emptie title . And a little after , Quisquis per pecuniam 〈◊〉 , ad hoc , vt fiat h●retics●● , promo●etur . Whosoeuer is ordained by money , is euen hereunto promoted to bee an heretick● . And Pope G●latius : Q●●s constiterit , &c. If it shall appeare that any vnworthy persons hath bought the sacred Dignitie with money , being conuict , let him bee depriued . But what if some worthy man buy with his money ? I answere , That cannot bee , if hee be worthy . But let him be what he will , if he buy , it argues vnworthinesse . Also Saint Ambros● is alledged : Reperiuntur quamplurimi , negotiatione muneris mer●ari ve●le gratiam Spiritus Sancti , dum illi pretium do●a●t , vt Pontificalis Ordinis sublimicatem accipiant , &c. There are found many , that by the merchandise of money would buy the grace of the Holy Ghost , while they giue money , to receiue the dignitie of the Pontificall Order . Whereupon a fearefull Anathema is decreed to such , as so giue or take . Likewise it is cited out of the Councell of Chalcedon : Si quis Episcopus per pecuniam Ordinationem fecerit , &c. If any Bishop shall Ordaine for money , and shall purchase the grace of the Holy Ghost at a price , which indeed cannot bee sold : and shall for money ordaine a Priest or Deacon , or shall promote any degree or order within the Verge of the Clergie for filthy lucre , hee that shall attempt this , let him vpon conuiction bee depriued of all . Si quis verò mediator , &c. And if any shall bee a mediator or stickler , for such foule and nefarious corruption in giuing and receiuing ; of a Clerke , let him be degraded : and if a Laick , accursed . And out of the eight Synod : Qui per pecuniam , &c. Hee that shall consecrate any for money , or is consecrated of another , let him be cashe●red from the Priesthood . And many other authorities are there alledged to this purpose . And Ambrose saith ; Inexpiabi●is est culpa venditi Ministerij , & vindicta gratiae coelestis transit in Posteros . The sinne of selling the Ministry is vnpardonable , and the reuenge of Diuine grace passeth along to the posteritie , like Gehezies leprosie . But as it is obiected , ibid. Ventum est . Simoniaci , &c. Simoniacks , though they thinke that the grace of the Holy Ghost is vendible , yet they professe the faith , and true religion , and consequently are no Heretickes . It is answered : Simoniaci , &c. Simoniackes , although they seeme to hold the faith : yet they are inthralled to the perdition of infidelitie : as Gregory saith ; Cum omnis auaritia , &c. Sith all auarice is Idolatry , whosoeuer doth not carefully auoid this , and especially in bestowing of Ecclesiasticall dignities , is subiect to the perdition of infidelitie : although hee seeme to hold the faith in words , which in deeds hee denieth . And after ; Cum omnis . Those that impose for money , are accounted more intollerable Heretickes then the Macedonians , who denying the Deitie of the Holy Ghost , grosly affirmed him to bee onely the Seruant of the Father and the Sonne : but these make him to be their seruant . And also worse then those Iewes , that blasphemed the Holy Ghost , in ascribing Christs miracles to the power of Beelzebub . And to speake truely , Iudae comparantur Proditori qui Iudaeis occisoribus Christum vendidit : They are compared to Iudas the Traitor , who sold Christ to the murtherous Iewes . And therefore , Ex Concilio Bracharensi ; Placuit . It seemeth good vnto vs , that for ordination of Clerkes , Bishops take no rewards , and that the grace of God by imposition of hands bee not sold for money , but giuen freely , as the Lord hath commanded . For it is an ancient Decree of the Fathers , Anathema sit danti & accipienti : Cursed be the giuer and the receiuer . Ob. But some obiect : It was vsuall in times past , to bring the reward of southsaying to the Prophet : as Balack sent to Balaam : and Saul came to Samuel with a gift in his hand . Now prophe●ie is a gift of the Holy Ghost . But that in the Old Testament was wont to bee sold. Answ. Wee neuer read that the good Prophets tooke any reward at the handes of those that brought it . Elisha flatly refused any part of those riches which Naaman would haue presented him with . It was enough for Balaam , and such wicked Prophets , to prophecie for rewards ; as the Lord complaineth of such , saying , The Prophets diuine for money : but wee read not , that the good Prophets did receiue any such rewards . Yea , in stead of receiuing any thing , Samuel feasted Saul , and his . Sed fac eum accepisse , say he did receiue it . What was it ? The fourth part of a Sicle , a matter of twentie half-penies : so Sauls reward hee brought to Samuel came but to fiue half-pennies . Which yet if Samuel did at all receiue , St●pes magis sunt estimand● tabernaculi , quàm munera Propheta : They are rather to bee esteemed the maintenance of the Tabernacle , then rewards of the Prophet . Et haec magis in sumptum Propheta , quàm muneri Prophetiae reputanda sunt : licet potuerunt hi , qui ariolos , &c. Though they that accustomed to goe to southsayers , might out of an euill custome thinke that the Prophets would doe so , to wit , receiue gifts . But Gratian concludes vpon that fourth part of a Sicle , containing fiue half-pennies , which Saul carried to Samuel : Nostri ergo Sacerdotes si volunt vendere prophetiam , & columbam in Cathedris suis proponere , quas Dominus flagell● subuertit : quinque tantum obolorum sint mercede contents : qui vtinam non pr●tium villarum , sed quinque obolos acciperent : Therefore our Priests ( saith he ) if they will sell the gift of prophecie , and set the Doue ( to wit , the Holy Ghost ) to sale in their Cathedralls , or Seats which the Lord ouerthrew with his whip , let them be content with the reward of fiue half-pennies onely ; I would they would not receiue the worth of whole Villages , but onely fiue half-pennies . In a word , Gregory speaking against Simoniacall ordination raigning in France , our next neighbour , and exhorting Theodoricke and Theobert then raigning there , to call a Synod for the reformation of such Simoniacall Heresie and corruption , saith , In Sacerdotibus fides sit eligenda , cum vita . Quae autem opera esse valeant Sacerdotis , qui honorem tanti 〈…〉 qua r● agitur , vt ipsi quoque qui sacros Ordines apperunt , non ●etā corrigere , non 〈…〉 sacet e●●tur , sa●agant congreg●●e . Hinc fi● 〈…〉 peres à Sacris ordimbus prohibi●● , despectique resili●●t . Et 〈◊〉 innocentia displicet , dubium non est , quod 〈◊〉 delicta commendet ; quia vbi aur●m places , ibi & vitium . Hinc igitur non s●lū in Ordinatoris & Ordinati 〈…〉 , verum etiam excellenti● ve●trae regnam Episcoper●m culpa , quorum magis intercessionibus 〈◊〉 de ●uerat , pregraua●ur . Si enim dignus is Sacerd●●i● creditur , cui non actionis ●ur●●a , sed pram●●r●m copia suffragatur , restat vt nihil sibi in honores Ecclesiastico● gra●itas , 〈…〉 , sed totum 〈…〉 obtineat . Et 〈…〉 Sacerdotes non proficere , sed perire p●ti●● indicantur . Let faith with good l●f● be made choyce of in Priests . But what workes can a Priest 〈◊〉 , who is conuicted of obtaining the honour of so great a Sacrament by rewards . By which meanes it comes to passe , that euen they which desire holy Orders , take no care to correct their life , or to compose their manners ; but labour t●●th and 〈◊〉 to gather riches , wherewith the sacred honour is purchased . And hence also it commeth , that innocent and poore men , being prohibited and despised , start backe from holy Orders . And while innocencie is not set by , no doubt but there a bribe doth promote vices : because where gold is in request , there also vice is intertained . And hereupon not onely a deadly wound is inflicted vpon the soule of the Ordainer , and Ordained , but also the Kingdome of your Excellence , is burthened and oppressed through the 〈◊〉 of Bishops , by whose intercessions rather it should be relieued . For if he be thought worthy of the Priesthood , whom not his good merits , but ample gifts promoted , it remaines that grauitie , that ind●stry can ple●d no right at all for it selfe vnto Ecclesiasticall dignities , but that the profane loue of gold possesseth all . But while vices are recompensed with honour , well may Priests bee iudged no● to prosper , but to perish rather . And he conclu●es with an exhortation to the two Kings . Proinde Paterno salutantes affect●● * petimu● excellentissimi Filij , vt hoc tam detestabil● 〈◊〉 de regni ve●tri stud●atis fluibus pro●i●●r● , & nulla apud vos exc●satio , nulla contra animam vestram suggestio locum inueniat : quia facientis pr●culdubi● culpam habet , qui quod potest carrigere , negligit emendare . Wherefore ( saith hee ) greeting you with a fatherly affection , We pray you most excellent sonnes , that you studie to banish this detestable mischiefe out of the coasts of your Kingdome , and latine excuse or pretence , let no suggestion finde place with you against your owne soule : because he is doubtlesse guiltie of the deede it selfe , that hauing power to correct it , neglects to reforme it . Well , to conclude this point , whether this 〈◊〉 gallicus were so purged , and banished one of the coast of France as no reliques remaine , I know not . But if it were , I pray God , that for the nee●nesse of the neighbourhood it haue not ●●iled ouer ( as many other French fashions haue done ) and set footing on the Albion shoare , there to spread the infection . I well hope , that the Cinque Ports are so well fortified , as they will not suffer such base wares to come to be entred at the Custom-house , and so to passe vendible here : where Religion is purely plan●ed , Faith truly professed , the practice of Pietie so freq●ently pr●ssed , and well charged Canons mounted . The cinque Ports are the fiue Senses , which Religion so guardeth , as no such Simoniacall corruption can enter at any one Port. Would it enter at the Port of sight , the Eye ? That , hath learned to turne away from such vanitie , or not to looke with delight , or not to be dazled , much leffe blinded with such glittering objects ▪ or to bee en●moured with the beautie of faire white and red earth . Or at the Port of touch , the Hand ? That , hath learned ( not in superstition , Touch not : but ) in sinceritie , Touch no vncleane thing ; yea , though a gift should leape and fasten it selfe vpon the hand , yet to shake it off into the fire , as Paul d●d the Viper , without any hurt , or swelling at all . Or at the Port of hearing , the Eare ? A religious eare loues not malè audire , as to be charmed with any such siluer-sounding musick , though for Time , Number , and Measure , it be neuer so compleat . Or at the Port of the Smell ? It , takes the Incense of any such sa●rifice in snuffe and high disdaine . Or at the Port of Taste ? It cannot rel●sh such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bitter-sweets , though sweet in the mouth , yet bitter in the belly , which the stomack of Conscience can neuer digest , or away with all , as the Apostle said , concerning the incest committed by one among the Corinthians , that they had altogether proued themselues to be cleere in that businesse : so , may not any man say , that the Church of England is altogether free from this kinde of Simonie ? How many may say that truly , which Saul did fainedly , I haue kept the Lords Commandement , in this point . But some will say , as Samuel said , What m●aneth then the ble●ting of the sheepe , and the bellowing of the Oxen which I beare ? There ●oes a rumour of I know not what . Some false fame . How ? Simonie committed in giuing and taking holy Orders ? Absit . In France indeede , our neighbour Nation : but the Sea is betweene , enough to drowne such Simonie , and so neuer suffer it to arriue at vs. When Saint Ambrose spake of this sinne , saying of a Simoniacall Bishop , Ab Archiep●scopo 〈◊〉 nuper Episcopus ordinatus , centumque ei solidos ded● , vt Episcopalem gratiam consequi mer●●ssem ; quos si 〈◊〉 dedissem , ●odi● Episcopus non essem ; vnde mihi melius est aurum de saccello inuehere , quàm tantum Sacerdotium perdere , aurum ded● , & Episcopum comparau● ; qu●s tamen solidos si viuo , recepturum me illico non diffido ; Ordino Presbyteros , consecro Diaconos , & accipio aurum , nam & de alijs nihilominus Ordinibus pecunia quaestum profligare confido , &c. doth any man thinke that this holy man euer me●nt or thought of any such Simoniacall B●shop beyond any part of the Sea from Millan ? much lesse , Vt penitus toto diuisos orbe Britannos Simoniae argueret tantae ? — Far●e be S●int Ambrose instance from England , as wee are from Mill●n , where he was then Bishop . I hope , nay I dare say that there is no Bishop in England , though of small meanes , who accompteth Ordination-fees among his reuenues . Absit . ●mo absint , qui talia somniant . Wee disdaine to stoope to any such Lure , or base Lucre. Let no man take vs for such rude Artists , as that while we teach others the way to heauen with our tongues , wee should commit such a solecisme , as to point to the earth with our hand . Or such shallow Diuines , that , as if wee had neuer beene trayned vp in Vniuersitie studies , we should make such a glosse vpon the holy Text , Let not thy left hand know , what thy right hand doth : that a man may therefore practise pietie with the one hand , and Simonie with the other . But if such there should chance to bee , that dare sell the holy Ghost , as there was euen among the twelue one Iudas , that did sell his Lord & Master Christ : What then ? What successe had Iudas ? after restitution , suspension . Ecclesiasticall suspension were too good for such . VVhen Esau had sold his birth-right , wherein was included the Priesthood , hee was so desperately cut off from the blessing , that hee found no place for repentance to obtaine so much as one blessing , though hee sought it with teares : Hast thou not one blessing , my father ? Not one . The blessing remained with Iacob , to whom God had promised , & giuen it with the Priesthood . Yet profane Esau liued , and inioyed the fatnesse of the earth , and the d●aw of heauen . True. But how ? He must liue by his bowe ; by killing and destroying . The very life of Simoniacall ordainers , and ordained : like the Theefe which cl●ming vp into the sheep fold another way , comes not , but to steale , to kill , and to destroy . While Iacob , he that is called by God to the Priesthood , and to bee a Shepherd , keepes and feedes the flocke , but kills none ; insomuch as Laban missed none of all his sheepe , while they were in Iacobs keeping . Gihezi for his though after-selling , purchased Naamans leprosie to himselfe , and to his posteritie for euer ; all selling ordainers are Gihezites , and therefore leapers , and so shut out by Gods Law from his holy Congregation , euen the communion of Saints , as vnhallowed and vncleane persons . Simons do● me was , Thy mony perish with thee : thou hast no part , nor lot in this businesse : thy heart is not right ; thou art in the gall of bitternesse , and in the bond of iniquitie . Here is a hard choice for all Simonists , especially Simoniacall ordainers , that sell ( quantum in se est , Spiritus Sancti , quod certe nihil est ) the holy Ghost , they may choose whether they will haue Esaus curse , or Naamans leprosie , or Iudas his suspension , or Simons perdition : or rather all of these together , sith such Simoniacks are of Edoms line , Gihezies posteritie , successors of Iudas , and Simons owne sonnes . But how can such a faire body , of so sound a constitution , as is this noble Church of England , euer hatch or harbour tales vomicas , such impostum●ted humours , and not vomit them out of her mouth ? Impossible it is , that such weedes should grow in this Garden , the very Paradise of God. But if they should , the Lord roote them out , and euer preserue this his Eden with the flaming sword of the fierie Cherubims , that neuer any Simoniacall Ordainer , or Ordained , may dare to set his filthy foot on this holy ground , or thrust in his foule hand , to take of the Tree of Life , to purchase to himselfe that power of Christ , of which hee said to his Disciples , Freely you haue receiued , freely giue . I will conclude with that of Cyprian : Dominus Gihezi mercenarium lepra condemnat , & Iereboam vend●ntem Sacerdotia cum Apostatis locat . Hic Simonem gratiae Dei nundinatorem à Sanctorum consorti● exheredat , cuiu● detestabiles ausus vltrix ruina confundit & quassat . Hic Balaam ad maledicendum conducto silentium imponit ; & per Asinam redargutum , colliso ad parietem pede vacuum pecunia , oneratum coutumelia , claudicantem ad propria remisit confusum : The Lord doth condemne mercenarie Gihezi with the leprosie , and ranketh Iereboam , selling the Priesthood , with Apostataes . He dis-inheriteth Simon from the communion of Saints for bartering of the grace of God , whose detestable darings a reuengefull ruine doth confound and shake . Hee imposeth silence vpon Balaam , being hired to curse : and being reproued by his Asse , dashing his foot against the wall , he sent him back confounded , emptie of mony , loaden with infamie , and returning halting home . CHAP. XII . Reasons shewing the vnreasonablenesse of Simonie . Objections answered . AS euery sinne is in its owne nature vnreasonable , as being repugnant euen to the Dictate of naturall reason : So Simonie , for this reason , may challenge a place and ranke among other sinnes . First , Simonie is vnreasonable , because it is sacriledge , it robs God of his right . Will a man rob his gods , to vsurpe vpon Tithes , by buying and selling ( for buying and selling Tithes is an vsurping vpon Tithes ) is to robbe God. For to buy of the Patron , is to subscribe that the right of Tithes is interessed in him , and not in God , and so to ascribe the power and propertie of tithes to the Patron that sels them , not to God , who gaue them , still retayning the proprietie of them in himselfe . Whence wee may conclude , all those to bee either Simonists , or Fauourers of them , that denie Tithes to be due Iure Diuino . For why denie they this , but flattering themselues , that thus they may the more licentiously buy and sell them , and so hold the poore Ministers nose to the grindstone ; whereas although they had beene dedicate onely by Man , yet ought they not so to bee profaned . Secondly , Simonie is vnreasonable , because it debaseth and vilifieth that which is honorable , as is the gift of God. And Tithes are the gift of God ; therefore honorably to be esteemed . Peter said to Simon , Thy money perish with thee , because thou thinkest the gift of God may bee obtayned with money . Hee vilified Gods gift , and therefore hee was set light by the Apostle . Wherefore , and what was Belshazzars punishment ? Hee set light by the holy Vessels of Gods Temple , when prophanely hee presumed to drinke in them , He and his Concubines : and was he not well requited , when while hee was drinking , hee saw that hand-writing vpon the wall , Thou art weighed in the ballance and found too light ? Dan. 5.27 . He set light by Gods consecrate things , and God sets light by him , hee findes him too light . Let all spirituall merchants both Patrons and Parsons , bee strucke with terror of this example , as Belshazzar was with the hand-writing . And hee must needes bee culpable of this sinne , that setteth any terrene price vpon a spirituall thing . A third reason , why Simonie is vnreasonable , is because it makes the Simonist besides himselfe . For hee comes as a Minister to buy : but buying , hee professeth and prooueth himselfe to bee no Minister of God. For as God gaue the Tithes anciently to the Leuites , he gaue them freely , and a free gift ought not to bee bought : So hee hath giuen the same to his Ministers of the new Testament as freely ; whatsoeuer Minister therefore shall offer to buy these Tithes , must either confesse that they are not the free gift of God , or that he himselfe hath no interest in them , as the Minister of God , and so no Minister of God. If therefore holy Tithes belong properly and of right to Ministers , why doe they buy them ? And if they buy them , what right had they vnto them ? Fourthly , it is against reason to commit treason ; but Simonie is treason . For as Iudas conspiring with the Iewes by buying and selling , betraied the person of Christ : So Simonists conspiring together through buying and selling , betray the Church of Christ , yea betray the body of Christ , the members of Christ ; as shall appeare more at large , when we come to shew the effects of Simonie . But the Simonist obiecteth . I am faine to buy , because All , or Most are set a buying ; So that if I buy not I am like to haue nothing . This is as good a reason , as if hee said , I must sinne , because it is the fashion of All , or Most , so to doe . This man will goe to the Deuill for companie . But let mee tell thee , if it were not for such as thou art , wee should shortly haue no Simonists at all . For thou buyest , because others buy ; Well : Doe but thou , and all such as thou art , who thus sinne by others example , hold your hand a while , and in short time defluet 〈◊〉 ▪ the Brooke at last of such examples will be quite dried vp , when it ceaseth to be fed and supplied with such headie Currents . For else , by following such examples , thou , and such as thou art , become examples to draw others after thee , and so each for his part both maintayneth and increaseth that wicked Trade , each striuing who can runne fastest to the Deuill . Another saith , he buyeth of force , that he may haue a place in the Church to exercise those gifts God hath bestowed vpon him , for the good of his Church . And if he buy not , those gifts shall lie buried in the earth . That were great pitie . But what gifts ? I doubt whether any sanctified and true Priestly gifts , that will so easily be corrupted with Simonie . But as the King of Gath said to Dauid , counterfaiting madnesse ; Haue wee neede of mad men ? So , haue wee neede of Simonists in the Church ? Or as Philip King of Macedon , seeing his sonne Alexander by large gifts to wooe the good will of the Macedonians , writ vnto him in an Epistle : Quae te malùm inquit , ratio in istam spem induxit , vt eos tibi fideles putares fore , quos pecunia corrupisses ? An id agis , vt Macedones non te Regem suum , sed Ministrum & praebitorem put●nt , quo quid Sordidius Regi ? So we may inuert it vpon our Simonist thus : Quae te malùm ratio in istam spem induxit , vt populo te fidelem putares fore Pastorem , cum tuam ipse conscientiam pecunia tua corrupisses ? An id agis , vt populus Dei non te Pastorem suum , sed Depastorem , non Concionatorem sed Corruptorem putent , quo quid Sordidius Rectori ? But if thou hast such a desire to exercise thy gifts , audiamus disertum : bestow them there , where is most neede , where the people perish for want of prophecie , and prophecie faileth there , because the Tithes are impropriate . Sed nullus ad amissas , ibit Amicus opes . But thou wilt say : Dignus est operarius Mercede sua . True : But either bewray not thy Hypocrisie , by seeking the richest and most eminent places & preferments in the Church ( for scarce any else please thee ) to exercise thy gifts in : or else make proofe of thy sinceritie , by desiring so to imploy thy gifts in Gods Church , as for that end thou wilt rather content thy selfe with a meane Liuing honestly attained , then to aspire to a greater by corrupt meanes . For it is a question , which is the worst of the two , for the Church to want a Minister , or to be serued with a Simonist . Another obiecteth : I see the Church of God in great danger , the chiefe places are intruded into by such as will make no conscience of their dutie , as is manifest by those lesser charges and places , wherein they haue beene most negligent and vnfaithfull ; and so the ship of the Church shall be in danger of casting away , being gouerned by carelesse Pilots : Therefore for the loue and care I beare to the Church , being conscious of my good conscience , that I ayme chiefly at the good thereof : why may I not redeeme the danger of it with my money ? A plausible reason , I confesse ; for our very liues are not too deare , much lesse our liuings , to bee spent and sacrificed for the Church of God. It was the Apostles ioy and reioycing , To bee offered vp vpon the sacrifice and seruice of the Philippians faith . And this ought to bee the ioy of euerie faithfull Minister of Christ , lawfully called , and canonically placed in this or that place in the Church . But in this the case is otherwise . A man as yet is not called lawfully and orderly to this or that charge in the Church . Well , the Church wants a good Pastor ; Wolues seeke to enter . Shall I to preuent them , climbe vp another way into the Sheep-fold , and not by the Doore ? What benefit will this be to the Flocke , when the Thiefe and the Robber comes to preuent the Wolfe ? Yea , Caueat Emptor . Why was * Vzza , being no Priest , smitten ? was it not for laying his * hand vpon the A●ke ? contrary to Gods Commandement , Numb . 4.15 . They shall not touch any holy thing , least they dye ? But the Arke was shaken with the Oxen , and he did but stay it ; well , hee had his payment for his offic●ousnesse . So thou seest ( at least in thy apprehension ) in stead of the true Leuites , the Arke to be drawne by Oxen , the Church to bee swayed by whom it ought not , and so the state of it to be shaken , and to bee in ieopardie . Yet take heed thou put not forth thy hand , thy Simoniacall hand to the end to saue the Church from ruine . So , to touch holy things , is death ; Thy money perish with thee . If Simonie be vnlawfull , and so condemned of all : if it be a sinne , commit it not , yea , though thou couldest thereby procure the safetie of the whole Church of God. For men to say , Let vs doe euill , that good may come thereof : their damnation is iust . Shall I destroy mine owne soule ( for euery sinne slayeth the soule ) to saue others soules ? Yea , saith Iob , Will yee speake wickedly for Gods defence ? and talke deceitfully for his cause ? Whereupon Mercerus noteth , saying , Deus hac vestra Defensione non indiget , neque ita se defends postulat cum alterius Detrimento , vt interim proximo fiat Iniuria . If God then will not haue his cause defended to any mans wrong : neither will he haue his Church saued by any mans destruction . It is against the order of charitie , to lose my owne soule for the sauing of others . Let such a man rather resolue thus ; If God will haue mee to helpe to preserue his Church , hee will offer meanes lawfull for mee to attaine this charge . Yea , in such a case the meanes for vs to vse is , Pray the Lord of the Haruest , that hee would send forth Laborers into his Haruest . And whereas a man may pretend , yea and promise to himselfe , if hee were promoted to such a place , to become a profitable member in the Church : let such a one examine himselfe by that which Gregory saith : Perhaps ( saith he ) he that desireth Prelacie in the Church , hath a purpose to doe good . Sed cum percepti Principatus officio perfrui seculariter coepit , libenter obliuiscitur , quicquid religiosè cogitauit . Quia nequaquam valet in culmine humilitatem discere , qui in imis positus non desinit superbire . Nam plerunque in occupatione regiminis , ipse quoque boni operis vsus perditur , qui in tranquillitate tenebatur : quia quieto mari recte nauem & imperitus se nauta dirigit : turbato autem tempestatis fluctibus , etiam peritus se nau●a confundit . Quid namque est potestas culminis , nisi tempestas mentis ? Inter haec itaque quid sequendum est , quid tenendum , nisi vt virtutibus pollens , coactus ad regimen veniat , virtutibus va●●us ne coactus accedat ? But when he hath begun , worldly to inioy the office of his receiued principalitie , he willingly forgets , whatsoeuer ●ee religiously purposed . Because hee cannot learne humilitie when hee is aloft , who while hee was below ceased not to bee proud . For commonly in the negotiation of Gouernment , the very vse of good workes is also lost , which in the tranquillitie of a priuate life was preserued . Sith in a calme sea , euen at vnexpert Mariner can direct and guide his ship , and himselfe : but in a tempestuous sea , euen a skilfull Pilot confounds himselfe . For what else is the power of regiment , but the tempest of the minde ? Therefore in these cases , what is to be followed , what to be obserued , but that hee which excelleth in vertues , should come to place of gouernment by compulsion , but he that is destitute of vertue● , should vpon no termes , no not by compulsion be drawne vnto 〈◊〉 . And hee concludes : Considerandum est ei , qui curam populi electu● Praesul suscipit , quia quasi ad aegrum medicus accedit . Si ergo in eius opere passiones viuunt , qua presumptione percussum mederi properat , qui in facie vulnus portat ? Therefore ( saith he ) the elect Prelate , which takes vpon him the care of the people , must consider , that hee comes as a Physician to a sicke Patient . If therefore passions doe yet liue in his practise , with what presumption doth hee hasten to heale the diseased , when hee carrieth his wound in his owne face ? But will some say , * Qui Episcopatum desiderat , bonum opus desiderat . Ergo licet mihi Episcopatum desiderare . He that desireth a Bishopricke , desireth a worthy worke . Therefore it is lawfull for mee to desire a Bishopricke . Let the same Gregory make answere , vpon the very same words , in his eight Chapter of the foresaid Booke , which hee intituleth thus : De ijs , qui praeesse concupiscunt , & ad vsum suae libidinis instrumentum Apostolici sermonis arripiunt : Ti. 3.1 . Notandum ( saith hee ) quod illo in tempore hoc dicitur ▪ quo quisquis praeerat , primus ad martyrij tormenta ducebatur . Tunc ergo laudabile fuit Episcopatum quaerere , quando per hunc , quemquam dubium non erat ad supplicia grauiora per●enisse . Vnde ipsum quoque Episcopatus Officium boni operis expressione definitur , cum d●citur , si quis Episcopatum desiderat , bonum opus desiderat . Ipse ergo sibi testis est , quia Episcopatum non appetit , qui non per hunc , boni operis Ministerium , sed honoris , gloriam quaerit . Qui● repente subiungit Apostolus : Opertet autem Episcopum irreprehensibilem esse . Et fauet ergo ex desiderio , & terret ex praecepto , acsi apertè dicat , laudo quod quaeritis , sed prius discite , quid quaeratis : ne dum vosmet ipsos metiri negligitis , tantò foedior vestra reprehensibilitas appareat quanto , & à cunctis conspici in honoris arce festimatis . Sacrum quippe Officium non solum , non diligit omnino , sed nescit , qui ad culmen regiminus anhelans in occulta meditatione cogitationis coeterorum subiectione pascitur : laude propria laetatur : ad honorem coreleuat : rerum affluentium abundantia exultat . Mundi ergo lucrum quaeritur , sub eius honoris specie , quo mundi destrui lucra debuerant . Cumque mens humilitatis culmen arripere ad elationem cogitat : quod foris appetit , intus immutat . It is to be noted ( saith hee ) that this was spoken at that time , when euery Prelate was the first that was drawne to the torments of martyrdome . Then it was commendable to desire a Bishopricke , when by it a man was sure to come to more grieuous torments , &c. But that man doth not onely not loue , but not vnderstand the sacred Function at all , who breathing to climbe to the top of gouernment , doth in his priuate thoughts feed vpon the subiection of others , flatter himselfe in his owne prayse , exalt his heart vnto honour , and exult in the abundandance of his wealth . Therefore the lucre of the world is sought vnder the shew of that Honor , by which the emoluments and gainers of the world should haue beene destroyed . Another obiection doth here crosse my way on the Patrons behalfe , Sir , you need not bee so rigid against giuing and receiuing for a Spirituall preferment : For , for my part , I haue a good intent to conuert such money to some charitable vse , as to bestow it in Almes , &c. Indeed this hath beene an old shift in the Court of Rome . But Gratian saith , Non potest fieri Eleemosyna ex pecunia Simoniacè acquisita . Almes may not bee giuen of money Simoniacally gotten . And Gregor . Epist. 110. to certaine BB. doth condemne this sinne thus . Nimis Declinandem est , dilectissimi fratres , sub obtentu Eleemosynae peccata Simoniacae haereseos perpetrare . Nam aliud est propter peccata Eleemosynas facere , aliud propter Eleemosynas peccata committere . Wee are to bee exceeding carefull , beloued brethren , not to commit the sinnes of Simoniacall h●resie , vnder pretence of almes . For it is one thing to doe almes for sinne sake , another thing to commit sinne for almes sake . This is like Sauls sacrifice ; reproued and reiected by Samuel . 1. Sam. 15. Or like the high Priests Charitie , who with Iudas treason-money , by some called Simonie , bought , forsooth , a field to bury Strangers in . But for all this charitable worke , by diuine Ordination ( as Lyrae saith ) the field got such a Name , as could neuer bee washed off . For it is called , the field of bloud to this day . Matth. 27.8 . And mought such charitable workes , as they are done by Simonie , so for euer beare the brand of Simonie . As a famous Curtizan in Rome , hauing built a faire house , caused this Motto to bee set ouer the front of the gate , well beseeming her owne shamelesse front , Aedificauerunt Peccatrices : Curtizans built this house . CHAP. XIII . Of the vnreasonablenesse of Simonie , particularly in regard of the Office and Function of a B. or Minister of the Gospel . THe Apostle , 1. Tim. 3.1 . saith , This is a true saying ; if a man desire the Office of a Bishop ( or Minister of the Gospell ) hee desireth a good worke . Now such is the Office of a Bishop , and Minister of Christ , as if it bee well weighed , a man will bee well aduised how hee seekes or sues for such an Office , much lesse be at the cost to purchase it with any price . For the Office of the sacred Order of Bishops is not altogether so easie , as the world takes it to be . Origen saith , Qui defiderat Episcopi munus , ob parandam apud homines gloriam , aut ab hominibus adulationem , aut ob quastum capiendum ex his , qui accedunt verbo , dantque causa pietatis : talis Episcopus non desiderat bonum opus , neque potest esse sine erimine , neque vigilans , neque sobriu● , quum sit ebrius gloria , qua se intemperanter ●●gurgitanit . He that desireth the Office of a Bishop , to purchase glory and estimation with men , or to be called of men Rabbi , or to get gaine of those that come to the Word , and doe giue for 〈◊〉 sake : such a Bishop desireth not a good worke , nor can hee bee without crime , neither vigilant , neither sober , bring drunke with glory , wherein he hath intemperately drenched himselfe . And in his twentie foure Tract vpon Matthew : Quidam plurima machinantur vt Episcopi vocentur ab hominibus , quod est Rabbi : quum deberent intelligere , Episcopum fieri oportere irreprehensibilem , & caetera quae sequuntur , vt si non dicatur ab hominibus esse Episcopus , tamen sit apud Deum : Some doe attempt many wayes to be called of men Bishops , that is Rabbi : when in the meane time they should vnderstand , that a Bishop must bee vnreproueable , and so forth , as followeth in the * Apostles description , so as although of men hee bee not called a Bishop , yet with God he is a Bishop . And Cyril saith , speaking of the Office of Ministers : If so bee wee execute this Office aright , wee shall receiue a reward , yea and prayse too : but if otherwise , if peruersly , what flames shall bee sufficient to punish vs ? Wee shall heare that voyce , Thou hast destroyed mine heritage , thou hast slaine my people . As for Lay-men , they shall indeed render euery one a particular account for his owne life : But we who beare the burthen of Sacerdotall offices , wee shall answere , not onely for our selues , but also for all beleeuers in Christ. And Saint Augustine writing to Valerius , whom he calls his louing Father , saith , Ante omnia peto , vt cogitet religiosa prudentia tua , nihil esse in hac vita , & maximè hoc tempore facilius , & laetius , & hominibus acceptabilius , Episcopi , aut Presbyteri , aut Diaconi Officio , si perfunctoriè atque adulatoriè res agatur : sed nihil apud Deum miserius , & tristius , & damnabilius . Item nihil esse in hac vita & maximè hoc tempore difficilius , laboriosius , periculosius Episcopi , aut Presbyteri , aut Diaconi Officio : sed apud Deum nihil beatius , si eo modo militetur , quo ●●oster Imperator iubet . Et hinc erant Lachrymae illae , quas me fundere in ciuitate Ordinationis meae tempore nonnulli fratres animaduerterunt , nescuntes causam doloris me● , &c. Aboue all things I desire ( saith he ) that your religious prudence would consider , that there is nothing in this life , and most of all at this time , more easie , more pleasant , and more acceptable to men , then the Office of a Bishop , or a Priest , or Deacon , if the Office bee carelesly , or men-pleasingly performed : but with God nothing more miserable , wofull , and damnable . Also that there is nothing in this life , and most of all at this time , more difficult , painfull , and perillous , then the Office of a Bishop , Priest , or Deacon : but with God nothing more blessed , if the combat bee so managed , as our Captaine commandeth . And hence were those many teares , which certaine brethren , not knowing the cause , saw mee shed in the Citie , in the time of mine Ordination . And the same Father elsewhere saith : vpon the words of the Apostle , Qui Episcopatum desiderat , bonum opus desiderat : Exponere voluis , quid sit Episcopatus ; quia nomen est operis , non honoris : vt intelligat non se esse Episcopum qui praeesse dilexerit , non prodesse . And a little after he saith , Locus superior , sine quo regi populus non potest , et si ita teneatur , atque administretur , vt decet , tam●n indecenter appetitur . The superiour place ( of the B. p ) without which the people cannot bee gouerned , although it be so maintained and managed , as is meete , yet 〈◊〉 is vnseemely for a man to hunt after it . So that ( saith he ) Ocium sanctum quaerit charitas veritatis ; negotium iustum suscipit necessitas charitatis . Quam Sarcinam si nullus imponit , percipiendae atque intuendae vacandum est veritati : si autem imponitur , suscipienda est propter charitatis necessitatem : In this case , saith he , The loue of truth seekes a holy retirednesse : and it is the necessitie of charitie that vndergoeth a iust imployment . Which burthen if no man impose it , then a man is the more vacant to exercise his priuate life in the study of the Truth : but if it bee imposed , it must bee vndergone for very necessitie of charitie . Saint Chrysostom saith : I suppose no man , though neuer so thirstie of glory would euer be made a Bishop , vnlesse necessitie imposed it vpon him . For who is sufficient for these things . For as that holy man further saith : If thou knewest ( saith he ) that the Bishop ought to beare the burthen of all ; that if others be angrie , they are pardoned , but not he : that others sinning may haue excuse , but not he : thou wouldest not so hasten , thou wouldest not so runne to the Prelacy . For hee ( the Bishop ) is exposed to all tongues , is subiect to all censures , both of the wise and vnwise : he is perplexed with perpetuall cares , night and day . He is enuied of many , he is obserued of many . Doe not tell me of those , who are ambitious of fauour , that loue to sleepe , that come to their Episcopall office , as to a bed of rest . I speake not of these : but of those , which watch for your soules , which preferre the saluation of their people before their owne safetie . Tel me , if a man haue but ten children vnder his gouernment , liuing continually with him , he is forced without intermission to take care of them : what then shall not be suffer , that hath so many , not domesticks , but such as haue others also vnder their authoritie ? But hee is in great honour , say they . What honour ? * Three halfe-peny wretches doe raile vpon him in the market place . Why doth he not then stop their mouthes ? A proper reason . For now you are farre wide of the office of a Bishop . Moreouer , vnlesse he giue himselfe to please all , both those that liue idlely , and those that follow their businesse , hee heares a thousand accusations on euery side . None is afraid to accuse and traduce him . For they are afraid to speake euill of Princes , but not of Bishops , because the feare of God is of no force with them . Who can expresse their sollicitous care in preaching and teaching ? Who can tell what plunges they are put to in their elections ? His minde differeth nothing from a ship tossed with waues . He is pressed on euery side with his friends , and with his foes , with his owne kindred , and with forreners . If he be vehement and zealous , they say , he is cruell : if not vehement , they say , hee is cold . But these two contraries must concurre , that so he may neither bee contemned , nor hated . How is hee preuented , how pressed with businesse ? How many is hee inforced to offend , volens nolens ? How many must he rebuke , will he , nill hee . I speake not vnaduisedly , but as I am affected , and as I thinke . I doe not thinke , that among Priests there are many , that shall be saued , but farre more that shall perish . The reason is , because this Office requireth an high and excellent spirit . For there bee many occasions to driue him from his owne disposition , and he hath neede of many eyes . Doe yee not see how many things are behoofull for a Bishop to haue , that he be apt to teach , that he be patient in suffering of euils , that hee bee constant and faithfull in the Doctrine of the Word ? What a difficulty is this ? And when others sinne , it is imputed to him . I neede say on more ( saith he ) if but one depart this life , v●i●itiated , or vnbaptized , is hee not altogether condemned ? For the destruction of one onely soule is such a losse , as it cannot possibly bee estimated . For if the saluation of one soule was so precious , that for this the Sonne of God became Man and suffered so great things : consider then what punishment the destruction of one soule will bring . Doe not tell me therefore . The Priest hath sinned , or the Deacon● all their sins redound vpon the head of those , that chose them . Therefore ●f any shall approach to the chiefe Priesthood ( to wit , a Bishoprick ) 〈◊〉 to a function full of care and trouble , no man will easily vndertake it . But now we doe no otherwise affect this Dignitie , then as ciuill Magistracies , namely , that we may be magnified and honoured with m●n , while we are cast out of fauour with God. What gaine doth this honour bring ? How doth it appeare to be nothing ? When thou shalt desire the Priesthood , set before thee on the one side those accusations , which it necessarily must suffer ; on the other side a life free from publike imployment , and compare the measure of the punishment . For if thou sinnest the sin of a priuate man , thou shalt not suffer so great punishment in comparison : but if thou sinnest in the Priesthood , thou art vndone . A Bishop cannot sinne priuely . For it is well with him , if not offending , he-can bee free from slanders , much lesse if hee doe offend , can hee escape . If either hee bee angrie , or laugh , or desire a little sleepe to refresh him , there be many readie to taunt him , many that will be offended , many that will censure him , and prescribe Lawes vnto him , many that will renew the memorie of former Bishops , and despise the present , and they doe it not to praise them , but to pinch him . Warre is sweet to the vnexpert . For wee fight not against those , who by might oppresse the poore , nor haue we the courage to stand in defence of the flocke : but after the example of those shepherds , whom Ezechiel mentioneth , We kill and deuour . Which of vs is so carefull and sollicitous for the sheepe of Christ , as Iacob was for Laban● flock ? Who can expresse what cold he suffered by night ? And doe not tell mee of any night-watchings , or any such care taken . It is altogether contrarie . Princes and Rulers 〈◊〉 not so great honour , as he that is a Prelate of the Church . If he goe into the Kings Court , who hath the precedence of him ? There is an vniuersall decay and corruption . Those things I speake , not to inforce shame vpon you , but to refraine your eager desires . But perhaps there is none such : God grant it ▪ that so our wordes may vanish into the ●ire , and proue 〈◊〉 wordes ; and so may proue a● potions , which being preuented by the Patients instant recouery , are throwne away . For considering the w●ight of a Bishops office , and the weaknesse of many aduanced to high places , I cannot imagine , saith he , that any man , though neuer so ambitious , vnlesse meere necessitie constraine him , would euer bee consecrated a Bishop . Thus farre this holy and good Bishop Saint Chrysostome . The same Father in another place , saith : Not onely ciuill Magistrates , but also Prelates of the Churches must render an account of their administration : and that a more strict and mightie account , then any other . For to whom the ministery of the Word is committed there shall be a rigid examination : whether he hath neither through slothfulnesse , nor enuy omitted to speake any thing which hee ought to haue spoken , and hath declared by his deedes that hee hath taught all good duties , and hath concealed nothing from his hearers , which might be profitable for them . Againe , He that hath obtained a Bishopricke , the more highly he is exalted to the top of honor , the more strict reckoning shall be required of him , not onely of his doctrine , and care for the poore , but also of his examination of those that are to be ordained Ministers and of infinite other duties . And in his Commentarie vpon Titus : The higher the dignitie is , the greater are the dangers of a Minister . To omit other things , which fall out daily ▪ if at any time it happen , that either a friend , or some ●ther occas●●●●ee a meanes to promote an vnworthy person to the dignitie of a Bishopricke , and commit vnto him the waightie gouernment of a Citie , into what tormenting fires doth he throw himselfe ? For he that in his more priuate manner of life hath not beene religious ; certainly hee must needes bee much worse , when hee comes to ●ndertake the gouernment of the Church . Therefore it is by all meanes to bee wished , that hee that hath beene formerly indued with 〈◊〉 , he may remaine so still , hauing taken vpon him such a ministeriall function . For now , both vaine glorie doth more eagerly haunt him , together with the loue of m●ny , and superci●ious pride : whenas Domination it selfe begets a licentiousnesse of being offensiue , and contumelious , and to giue ill language , and innumerable other . And if hee that offends one soule , had better haue a mill-stone hanged about his necke , and be drowned in the bottom of the Sea : then he that shall scandalize so many Soules , and whole Cities , and People , Men , Women , Children , Citizens , Countr●men , his neighbours , and others further off , which are vnder his charge , what shall he suffer ? Therefore such a man hath more need of the grace and peace of God ; for vnlesse these bee the prop of his gouernment , all must perish , and fall to the ground . For although thou beest neuer so expert in gouerning , vnlesse in this thy gouernment , thou hast that grace and peace which is of God : the storme will inuolue and drowne in the deepe , both thy ship , and those that saile with thee . For which cause , I am possessed with a great admiration of those men , which are so desirous of such burthens . Thou most vnhappy and miserable of all men , doest thou not see what that is , which thou so desirest ? If a man diligently weigh the truth of the matter , such a one is not aduanced to a Lordship , but rather he is a seruant to innumerable Lords , which doe continually couet , and speake contrary things . So he and much more to this purpose . And vpon the Epistle to the Colossians ▪ We doe execute an Ambassage . But we desire not this honour for our selues , God forbid : for we know the vilenesse of it : but for your sakes , that those things which are vttered by vs , you may the more diligently attend vnto , that you may receiue profit thereby , lest you heare slothfully and negligently the things which are deliuered . Let no man attend to mee , but to the dignitie of my Ambassage . So this holy Bishop . In a word , Erasmus in his Epistle Dedicatorie , before Saint Chrysostomes Commentarie vpon that Epistle to the Galatians , saith , that a Bishop sustaines three persons : one , of a Father , in his Sacerdotall authoritie : another ▪ of a Mother , in the desire of bringing forth , and bringing vp her children : a third , of a Nurse , in feeding the Soule with 〈◊〉 Doctrine . And as Aaron might not enter into the Tabernacle and Sanctuarie , but with his golden Bels , or else he must die : so the Minister of the Gospell must haue the golden Bels of the Gospell alwayes 〈◊〉 in his mouth , whereby the sheepe of Christ may be fed . Seeing then that the office of a Bishop is a●●ended with so many cares , exercised with so many duties , inuolued in so many dangers , exposed to so many stormes , obnoxious to so heauy iudgements liable to such sharpe censures : who can blame Saint Chrysostome for admiring , how any man should ambitiously seeke & pursue after such place● , much lesse bee at the cost to purchase them ? Yea , how many , w●ighing with themselues the insupportable burthen of this Office , which would make the shoulders of Angels to stoope vnder it , haue not onely refused it being offered ( and that not with a formall N●l● , 〈◊〉 ) but haue hid themselues ; and ●unne from it as farre as they could . How often did Nilamm●● , a holy man of God , seriously and really refuse a Bishoprick so often vrged vpon him ? who at length in the middest of his feruent prayer , which he offered vp to God , yeelded vp his spirit to him that gaue it . Besides , sundrie of the Fathers , and those whom Claudius Espencaus mentioneth , de fuga Episcopatus , that shunned those high places , as measuring them rather by their waight , then by their height : wee could produce examples at home , as of that learned Deane Nowell , of reuerend memorie , and that learned and godly Gilpin , who both liued within the memorie of this present age , when both there was so much grace in the World , as freely to offer , and in them as constantly , as modestly to refuse . Gaspar Contarenus , a learned Cardinall , one that liued , and was one in the Councell of Trent , but who was much more honest then many of his fellowes , writing of the office of a Bishop , hath these words : Episcopus medius est inter diuinos spiritus , & humanum genus . Ex quo perspicuum est , Oportere Episcopum tum Angelicae , tum humanae naturae quadam ratione participem esse : quod cum de se nullus , quanquam virtutibus ornatissimus , polliceri possit : idcirco Episcopatum optare , absque arrogantiae crimine , aut auaritiae , aut ambitionis , nequit vllus . A Bishop ( saith hee ) is a middle person betweene the diuine Spirits , and humane kind . Whence it is plaine , that a Bishop in some regard ought to partake both of the Angelicall , and the humane Nature : which thing , seeing no man , although the most vertuous , can promise of himselfe : therefore for any to desire a Bishopricke , he cannot doe it without suspicion of arrogancy , or of auarice , or of ambition . But the want of the due consideration of the waightinesse of a Bishops office , hauing opened a wide window in the Church for such arrogant , auaricious , and ambitious climing spirits to enter at , that come not in by the doore , gaue the same Author occasion a little after in the same Booke , to vtter this lamentation of that present state of the Church of Rome : Non possum hoc in loco non magnopere miserari nostra tempestatis calamitatem , cum paucos admodum Christiani popul● moderatores comperias , qui degant in ciuitatibus fidei eorum commissis . Verum satis officio suo fecisse putant , si procuratori regendam vrbem tradiderint , ipsi verò reditibus potiantur ; ac magni quidem cuiusdam in Romana Curia pompam comitantur , regnorumque tractant , ac bellorum negotia ; de populo verò , cui prasunt , an in Christiana Religione proficiat , an deficiat , ne nuncium quidem accipiunt , egenosque gregis sui omnino negligunt & ignorant : Hoccine est Episcopum gerere ? hoccine Discipulos Christi imitari , praeceptaque Euangelica seruare ? Probus ergo Episcopus operam dabit , ne alteri tradat gregem suum curandum , sed quàm breuissimo tempore ab ouili aberit , nisi aliqua ratione à Pontifice euocatus alicui officio inseruiat , quod ad emolumentum Christianae Reipublicae spectet . Verum non hanc dari sibi occasionem op●et , neque tale quid ambiat ; sed aegrè ac ferè inuitus huiusmodi onus suscipiat ; quo expedito non aliud procuret , sed quàm c●tissimè ad gregem redeat . I cannot here ( saith hee ) but greatly pity the calamitie of our time , when you shall finde very few Gouernours of the Christian people , that reside in those Cities committed to their charge ; but thinke they haue performed their dutie sufficiently , if they shall commit the gouernment of the Citie to a Proctor , while themselues inioy the reuenues ; and they accompanie the pompe and traine of some great one in the Court of Rome , and doe manage the affaires of States , and of the Warres , but of the people ouer whom they beare rule , whither they goe forward , or backward in Christian Religion , they doe not so much as heare one message ; and for the poore of their flocke , they are altogether negligent and ignorant of them . Is this to be a Bishop ? Is this to imitate the Disciples of Christ , and to obserue the Euangelicall precepts ? Therefore a good Bishop shall labour , not to commit his flocke to anothers Cure , but to bee absent from the Fold as little space as may bee , vnlesse for some reason he be called away by the Pope for some speciall seruice , for the good of the Christian common-wealth . But let him not wish or desire this occasion to be giuen him , nor let him make suite for any such thing ; but let him very hardly , and in a manner vnwillingly vndertake this taske ; which being dispatched , let him not procure another , but with all speede let him returne to his flocke : so he . As Cardinall Poole , being intreated by a Bishop for one moneths absence from his flocke , notwithstanding hee had admonished him formerly not to leaue his flocke : answered ( giuing him leaue , but for no longer time ) I shall take this comfort by your departure , that you shall bee beaten the lesse . This Cardinall also being in election and nomination for the Pope dome , and being charged with ambition in ouer-hastie aspiring to that Dignitie : answered , That hee thought not the burthen of that great office to be so light , but that he was of the minde , that it was rather to be feared , then desired . As for them , which vnderstood not , and thought more basely of so great a place , he lamented their case , and was sorry for them . Deuout Bernard complaining also of the course of his times , saith , among many other things , in his Ser. ad Cler. Quem dabis mihi de numero Episcoporum , qui non plus inuigilet subditorum euacuandis marsupijs , quàm vi●ijs extirpandis ? Vbi est , qui flect at iram ? Vbi est , qui pradicet annum pl●cabilem Domino ? Propterea relinquamus istos , quia non sunt Pastores , sed traditores , & imitemur illos , qui viuentes in carne , plantauerunt Ecclesiam sanguine suo . Et quidem isti sortiti sunt Ministerij locum , sed non zelum . Successores omnes cupiunt esse , imitatores panci . Vtinam tam vigiles reperirentur ad curam , quàm alacres currunt ad Cathedram , &c. Whom wilt thou shew me● among all the row of Bishops , who is not more vigilant in emptying his peoples purses , then in rooting out their vices ? Where is one that pacifieth wrath ? Where is he , that preacheth the acceptable yeere of the Lord ? Therefore relinquish we these , because they are no Tutors , but Traytors , and imitate we those , who while they liued in the flesh , planted the Church with their bloud . These indeed haue chosen the place of the Ministerie , but not the zeale . All affect to bee Successors , few Imitators . I would to God they were found as watchfull ouer their Cure , as hastie to runne to the Chaire , &c. And againe in the same Sermon , he saith : Quatuor his qui praesunt in Ecclesia Dei , necessaria esse pra omnibus reor : videlicet , vt per ostium intrent , vt in humilitate se contineant , anaritiam declinent , munditiam tam corde , quàm corpore seruare studeant . Sed quid prodest , si Canonicè eligantur ( quod est per ostium intrare ) & non Canonicè viuant ? Dixit D●minus ad duodecim , Nonne ego vos duodecim elegi , & vnus ex vobis diabolus est ? Domine Iesu , cum esset electio illa in manu tua , & non haberes aliquem contradicentem & reclamant●● tibi , quare elegisti diabolum Episcopum ? Cur bone Iesu non elegisti bonum , & instum , & sanctum , sicut Petrus bonus , & instus , & sanctus fuit ? Vel si elegisti diabolum , cur te i●ctas elegisse ? Fratres , sic facit Iesus bodiè , eligens sibi multos diab●●●s Episcopos . Vbi ( proh dolor ! ) reperiemus Episcopos , qui post adeptam dignitatem , in humilitate se contineant ? Nempe superbia eis occasio est , vt ad tantam dignitatem aspirent , vt in Ouile Christi impudenter irrumpant , cum tamen per Psalmistam Dominus dicat , Non habitabit in medio domus mea , qui facit superbiam . Vae mihi Domine Iesu , si tecum ere in d●mo tua , & non in medio domus tua ; nan tu semper in medio os . At isti non sic . Sunt quidem cum Iesu , sed non in medio domus eius , quia amant , & faciunt superbiam , parentes suos extollentes , pauperes antem negligentes , & deprimentes . Malè vinunt , & subiectos male vinere volunt , Et idcirco comparantur Apostata Angelo , qui dixit in corde suo , P●nam sedem meam ad Aquilonem &c. Quid est Diabolum ad Aquilonem sedem velle ponere , nisi superbum quempiam & impium , super suos similes , à charitatis calore , vel sapientiae , luco alienos principatum appetere , vel adeptum tenere ? &c. For those ( saith he ) that beare rule in the Church , foure things are principally necessarie : to wit , That they enter in by the doore , that they containe themselues in humilitie , that they eschew auarice , that they studie to keepe cleannesse as well in heart , as in bodie . But what doth it auayle to bee canonically chosen ( which is to enter in by the doore ) and not to liue canonically ? The Lord said to the twelue , Haue not I chosen you twelue , and one of you is a Deuill ? Lord Iesus , seeing the election was in thine owne power , and thou hadst none to contradict , or controle thee , why didst thou chuse a Deuill ? Why , good Iesus , didst thou not chuse a good , a iust , and a holy man , such as Peter was ? Or if thou ●busest a Deuill , why dost thou boast of it ? Brethren , so doth Iesus now , chusing many Deuil-bishops . Where ( alas ! ) shall we find Bishops , who after they haue got the dignitie , containe themselues in humilitie ? For pride prouokes them to aspire to so great a dignitie , to make an impudent irruption into Christs sheepefold ; though notwithstanding the Lord saith by the Psalmist , The proud man shall not dwell in the midst of my house . W●e is 〈◊〉 , O Lord Iesus , if I shall be in thy house , and not in the midst of thy house : for thou art alwayes in the midst . But those not so . They are with Iesus , but not in the midst of his house , because they loue and liue in pride , extolling their Parents that promoted them , but despising and depressing the poore . They liue a naughtie life , and would haue their people to liue so too . And therefore they are compared to the Apostate Angel , which said in his heart , I will plant my Seat vpon the North Pole. What is this , that the Deuil will pitch his Seat vpon the North ? But that euery proud and impious man , doth either aspire or vsurpe principalitie ouer such as bee like him , such as are remote from the heate of charity , and from the light of wisedome ? This and much more this deuout man. Now to draw all that hath beene said in this Chapter , by those holy and ancient men of the Church , to a corollary , or conclusion : If such be the Office of a Bishop ; if ( as Origen saith ) it makes the ambitious drunke with vaine-glory : If ( as Saint Cyril ) to bee punished with fearefull flames ; if hee must render a strict account for himselfe , and for all vnder his iurisdiction : If ( as Saint Augustine ) nothing be more easie , pleasant , contentfull to men , if perfunctorily and carelesly performed ; but nothing more vnhappy , miserable , damnadle with God , for which that holy man wept at his Ordination ; If a Bishop bee a name rather of labour , then honour , and of dutie , rather then dominion ; If not to be sought , nor vndertaken , but for meere charitie sake , when necessitie compelleth : If ( as Saint Chrysostome ) hee beare the burthen of all , bee most inexcusable , exposed to all tongues , distracted with daily and nightly cares , subiect to all censures , liable to all iudgements ; if others sins bee imputed to his misgouernment ; if the losse of each soule , so precious , shall bee required of him ; if to affect it , be to cast him out of Gods fauour ; if a priuate life be much more sweet , more secure and safe ; if it be not a bed of rest , but of break-sleepe ; if their preaching be most solicitous , most assiduous ; if he be like a ship continually tossed with waues , and driuen with contrary windes ; if not many Ministers bee saued , but much more doe perish ; if subiect , euen in despight oftentimes to bee diuerted and driuen from his owne disposition ; if onely pride in such , be enough to cause an vniuersall decay and corruption ; if their account be most seuere , both for their doctrine , what , and how , with what diligence , with what deuotion performed ; and for their life , how answerable to their doctrine , how holy , how religious , how euery way exemplary to their flocke ; how carefull in relieuing the poore , how circumspect in electing good Ministers , in reiecting the vnworthy ; if this Office make men rather greater , then better , hoysing vp the sayles of each passion to all winds of temptation , especially when it findes pride , auarice , ambition , and the like : If ( as Erasmus ) a Bishop put on the person of a Father , a Mother , a Nurse , all importing manifold Offices : If , as Aaron with his Bells , hee must be euer sounding forth the word of Truth : if , for the multiplicitie and difficultie of the duties of this calling , chained one within another , many wise and graue men of God haue shrunke their shoulders from it : if ( as Contarenus ) a Bishop must bee aboue a man , of an Angelicall spirit ; if the very desire and seeking of it , imply arrogancie , auarice , and ambition ; if it bee not enough to serue his Cure by a deputie ; if it giue him no dispensation to bee a Courtier , and Negotiatour ; if thus hee bee vnlike Christ , and his Apostles : If ( as Poole ) it be so dangerous to be Non-resident ; if a Bishoppricke be rather to bee feared , then desired : If ( as Bernard ) it be vsually made rather a secular merchandize , then a spirituall meanes to gaine soules vnto God ; if such be to bee abandoned , as betrayers , not shepheards ; hauing the seat , not the zeale ; being successors , not imitators ; if any ambitious Bishop be a Iudas , a Deuill , an Apostate Angel , that would haue all like himselfe to domineere ouer : if thus hee be excluded from inioying of Christ : if this Office be a Ministration , not a domination : then to say no more , but what so many holy , graue , learned Fathers haue said alreadie : What reason can any reasonable man pretend , to excuse not onely the purchase , but the least pursuite of such a preferment , from the imputation of extreame vnreasonablenesse ? CHAP. XIIII . Of the Censures , and Penalties of Simonie and Simonists . COme wee now to obserue the censures and penalties , which haue been generally imposed vpon Simonie , and Simoniacks . Aquinas following his Ancients , calls Simonie , Haeresi● quaedam . Gregory calls it , The prime Heresie in the Primitiue Church . Altare vel Decimas , vel Spiritum Sanctum emere vel vendere , Simoniacam Haeresin esse nullus fidelium ignorat : To buy or sell the Altar ( as the Sacrificer doth his Masse ) or Tythes , or the Holy Ghost , there is none of all the faithfull , that knoweth not this to bee Simoniacall Heresie . Irenaeus calls Simon Magus , The Father of all Heretickes Yea , saith Aquinas , The impious Heresie , of the Macedonians , and of those of his Sect , impugners of the Deitie of the Holy Ghost , is more tolerable , then that of the Simonists : For those in their dotage , yet confessed , that the Holy Ghost was a Creature , and seruant of the Father and the Sonne : But these doe make the same Holy Ghost to be their owne seruant . For hee that takes vpon him to buy or sell any thing , takes vpon him also to bee the master and proprietary of that , which hee so buyeth or selleth . Yea , so odious is the sinne of Simonie , that Pope Deodate said . * That no Catholike is to bee refused , but , for auouching the Truth , and to make knowne the madnesse of Simonie is to bee exhorted with most earnest intreatie . For , saith he , none is so vile or infamous , which may not be admitted for a competent witnesse against a Simoniacke , as being the most vile and infamous of all men . Therefore euen a bond-slaue , a whoore , a criminall person , may accuse a Simonist , yea , euen a seruant his master . And euery sinfull man may sing a Masse , But a Simonist may not . So he . But some will say , This is but the Brutum Fulmen of a Pope . Yea , it ought so much the more to make vs , whom the condition of so many Popes hath made to abominate the very name of Pope , to bee afraide , and to startle at the very name of Simonie , more then at a cracke of Thunder . If Heathenish Abimelech so highly honour Marriage , and the sacred Lawes thereof , as hee sharpely reproues Abraham , for hazarding his faire wife : how shall not faithfull Abraham and Sara blush the more at such a Mans reproofe ? * Gregory saith : Specialiter , &c. Let both the Clergie and people , the Electors , specially and absolutely know , that that man is not onely vnworthy of the Priesthood , but will bee found also obnox●us and culpable of other crimes , whosoeuer hee bee that p●●sumeth to buy the gift of God with money . So that the like punishment and penaltie is equally due , both to the elected , and to the Electors , * if they shall ass●y to violate the sinceritie of Priesthood with a sacrilegious inten● . So hee . Whence we may learne , that the sinne of Simonie neuer goeth alone , whether in the Buyer , or in the Seller : but as the Master Bee , it is attended with a swarme of other enormities . In the Canons of the Apostles ( so called ) Si quis Episcopus , &c. If any Bishop or Priest , or Deacon shall obtaine this dignitie by money , let both him and his Ordainers bee degraded and quite cut off from the communion of Saints , as Simon Magus was by Peter . Aquinas saith ; No man vpon any respect ought to receiue Ordination by a Bishop , whom hee knoweth to haue beene Simoniacally promoted . And if hee be ordained by him , hee receiueth not the Execution of his Order , although hee wist not the Bishop to bee a Simoniacke , but hath need of a dispensation : Yea , saith another ; Hee that is ae Simoniack in Order , albeit he be a Bishop , none can dispense with him , no not our Lord the Pope ( vt ajunt ) because such hath a crackt Character , which being notwithstanding indoleble , hee cannot renounce , and so the sinne cannot be purged . ( Although Gratian say , that the Pope may as well dispense with i● , as with a Thiefe , though hee restore not the theft . ) So that the case of Simonie in Ordination , may seeme not much vnlike the Popish Transubstantiation , which stands vpon such tickle points , ●ffs , and And 's , as if the * intention of the Priest , iust at the word of their consecration , be wanting , or wandring some other way , as Baals Ghost was , while his prophets prayed vnto him ; or if the Bishop , that gaue that Priest Ordination , had not in the time thereof a right intention ; or if the Bishop , that consecrated that Bishop , wanted in the very act a right intention , and so vpwards ; If ( as they say ) any of these haue failed , there is like to bee no Creator created of the Creature , no Transubstantiation . So in Simonie : If a man obtaine a Bishopricke by Simonie , he receiueth not the power of the execution of his Order , and consequently hee can conferre no power vpon any whom hee shall ordaine , because , Nihil Dat , quod non habet . And being so , it should follow , that all the Ministry ordained by him , & so successiuely downward becomes a meere nullitie . Whereupon Gregory in the Glosse saith : Can a man receiue Orders of him , whom hee knoweth to bee Simoniacally promoted to his Bishopricke ? Dico , quòd non . Yea , although he knew it not : and by receiuing Orders of him , hee receiueth not withall the Execution , sith the Ordinator hath none himselfe . And a man ( saith he ) ought rather to suffer Excommunication , then receiue Ordination of such a one . If it bee so , then what a flaw and breach doth Simonie make in a Ministry ? Yet Pope Vrban doth somewhat mitigate the matter . Si qui , &c. If any bee ordained of Simoniackes not * Simoniacally , and can proue , that when they were ordained , they knew not their Ordeiners to bee Simoniackes in Order ; and that at that time , the Ordinations of such were holden in the Church for Canonicall , wee mercifully beare with them , so as they liue worthily . But they that wittingly suffer themselues to bee consecrated ( or rather execrated ) of Simoniackes , wee adiudge their Consecration to be altogether voyd . So hee . Also Nic. Iunior & Alex. 2. De caetero Statuimus , &c. Wee doe further enact , that if any hence forward shall suffer himselfe to bee consecrated of him , whom hee doubts not to be a Simoniacke ( in Order ) both the Consecrater , and the Consecrated shall vndergoe like damnation , and both of them being deposed , let them repent and doe penance , and so remaine depriued of their proper dignitie . And againe , Erga Simoniacos , &c. Towards Simoniackes wee haue decreed , that no mercie be extended for the retaining of their Dignitie , but according to Canonicall Sanctions and Decrees of Holy Fathers , Wee doe by Apostolicke Authoritie adiudge them to bee altogether condemned and deposed . What terrible thunder claps bee here . Now if the case bee so , as the Disciples said about Diuorce , Then it is not good to Marry : So some man might say , Then it is not good to bee a Minister . But as our Lord said vpon another purpose in the s●id Chapter ( Matth. 19. ) when his Disciples said , Who then can bee saued ? Hee answe●ed , With men it is vnpossible , but with God all things are possible . But euery one shall beare his owne burthen . I will conclude with the Conclusion of the second Canon of the Councell of Calcedon : Si quis , &c. If any should mediate by any filthy and wicked giuing or receiuing , if he be a Clerke , Let him be degraded : If a Layicke , anathematized . Also the second Councell of Orleance , Can. 4. Si quis Sacerdotium , &c. If any shall through execrable ambition , by money-market seeke the Priesthood , Let him bee a reprobate cast-away ; because the sentence of the Apostle teacheth , That the gift of God ought not to bee obtained by the ballance of Money . Not a Councell almost , but hath a Thunderbolt against this sinne . Mediatores etiam Simoniae eadem censura Ligantur ; qui à solo Papa absoluentur : The Mediators also of Simonie are liable to the same censure , and they cannot be absolued , but onely of the Pope . A most inexpiable and hainous sinne , I wisse which onely the Pope can absolue . Wee will shut vp this , with that which is fathered vpon Saint Augustine , Ser. 37. ad Fratres in Eremo ( though those Sermons be confessed ●o be none of his ) Qui Sacramentum emit vel Ecclesiam , vel Prebendas , vel Ecclesiarum introitus , vel seculari protentia hoc pro se procurarit , sciat quòd cum Gehezi & Iud● iam condemnatus est , iam Leprosus factus , iam de Templo Domini expellendu● est . Hee that buyeth the Sacrament , or a Church , or a Prebend , or his admission into the Church , or hath procured this for himselfe by secular power ; let him know , that with Gehezi and Iudas hee is alreadie condemned , now become a Leper , and now to bee expelled out of the Lords Temple . And if wee should goe about to collect the Exemplary pun●shments inflicted by diuine hand vpon Simoniacall offenders , it would fill a whole Volume ; yea , if wee could onely obserue many of the iudgements of God , which haue remarkeably fallen vpon Sacrilegious Vsurpers and Simoniacall Traders , euen in this our Church , how , not only Tythes improperly detained , but Patronages purchased , are posted off from man to man as Gods Arke among the Philistins ( for what can rest out of the proper place ? ) from Citie to Citie , bringing a plague with it , whithersoeuer it c●me : How many Patrons haue beene driuen to sell away their owne Inheritance for abusing Gods Inheritance , and taking to themselues the houses of God in possession ; How many Ecclesiasticall Chapmen of all degrees liue and die beggars , leauing their beggarly families and friends behind them , themselues cut off by vntimely death , before they could recouer their Simoniacall debts , to consider those many examples , no maruaile if some haue beene of the minde to take the palnes , to make a Collection of them throughout the Land , and so compile them into one book , which would be a worthy worke . And as the plague ceassed not among the Philistims , vntill the Lords Arke was sent backe ( and that not empti● , euen by the aduice of their own Priests and Soothsayers , but with a Sinne-offering ) vnto Bethshemesh : So neuer let any Simoniacal or Sacrilegious detayning Pa●●on expect immunitie and freedome from Plagues and punishments , vntill the Lords Tithes belonging to the Lords Arke his Church , bee without any Simoniacall contract freely and faithfully rend●ed vnto the Church , and that with a sinne-offering of repentance and restitution , they be brought home to * Bethshemesh , to the house of the Sunne of Righteousnesse , to the Church of Iesus Christ. But to leaue the common examples of Diuine reuenge in this kinde to some others diligent collection , and in the meane time to the sad consideration of those that feele them , and to the rest , that may as iustly feare them : ( for God is no respect●r of persons ) and it is the Apostles admonition immediatly inferred vpon his exhortation to the paying of Tithes , Gal. 6.7 . Be not deceiued , God is not mocked , for whatsoeuer a man soweth , that shall he reap● ; suffise it to keepe within the V●rg● of Scr●pture examples . Wherein , when I shall name Sacriledge for Simonie , let no man maruaile , or impute impertinencie to this Discourse ; sith all * Simonie is a kinde of sacriledge , and they are so inuolued one within another , as they may easily be taken one for another , yet without any great mistaking , at least in those examples , which I shall alleage . And so it shall not bee improper to begin with the example of Cain ( whom Saint Ambrose ranketh among such sacrilegious persons ) who because he offered sparingly , de fructu , of the fruit , not fruit● in the plurall , as Abel offered , de primoge●itis , of the firstlings : Secondly , contemptuously , of the meanest , opposite to Abels fatlings . Thirdly , with an auerse or impious mind : for Cain brought , not Cain ipse , as it is said of Abel , Abel ipse , Abel himselfe brought , that is , with all his heart ; for animus cuinsque ▪ is est quisque ; A mans soule is himselfe : Fourthly , proudly , as scorning himselfe to carry his Offering , therefore Cain ipse , is not expressed ( as the learned note ) as Abel ipse attulit : For this ( I say ) for offering sparingly , contemptuously , impiously , proudly , Cain was reiected , the Lord had no respect to him , and his offering . So that this impious minde of his towards God , begetting other sinnes , did quite cast him out from the presence of Gods grace and fauour , the greatest punishment in the world , as he himselfe confessed and complained of . Gehezi and his whole posteritie , how fearefully were they branded with an hereditarie leprosie , for the fathers only sinne of selling his Masters gift of healing . A stupendious example , and the more , if we doe but weigh the circumstances . For Gehezi receiued his two talents of Naaman onely after the cure , and not by any pre-contract , or fore-condition : also hee was not so couetous , as to take or demand All , that Naaman brought to present his Master withall ; yea , more was forced vpon him , then he required . Againe , Naaman was a Syrian , a stranger , one whom perhaps hee should neuer fee more , and one rich enough to spare such a small reward , as Gehezi thought hee might aswell take , as let him goe away free : Behold ( saith he to himselfe ) my Master hath spared this Aramite Naaman : as the Lord liueth , I will runne after him , and take something of him . But indeed he lyed to Naaman , and returning lyed againe to his Master ( and perhaps he would haue most couragiously taken the Oath of Simonie vpon it : For the sinne of Simonie neuer goes alone ) yet his taking , it was , that was expresly obiected vnto him , and for which hee was smitten with an inexpiable leprosie , that smitted and smote his whole Race . Now , if so direfull were his doome , but for so doing : what shall become of all those Patrons , who stand not vpon a bare promise or intimation of gratuitie , but make their bargaine sure vpon the Naile , or vpon the Seale ; as Iudas would not sell and betray Christ , before he saw and felt the money : that take all that comme●h , and more too , if they can compasse it , and suffer their seruants also to make their best aduantage , so it be not to their owne hindrance ? That respect not whether the Chapman be rich or poore , Syrian or Christian , good or bad , All is fish that commeth to his Net ? Or this example of Gehezi may terrifie all such seruants of the Prophet , or of any Patron , who , howsoeuer their Master make a conscience of receiuing ought at the hands of Ministers , yet these , forsooth , must haue a feeling in the businesse , else it shall goe but slowly forward . To omit Achans example , as being onely sacrilegious , not Simoniacall , but his punishment was fearefull . What a generall iudgement of dearth was vpon all the Land of the Iewes , for onely defrauding God of his Tithes ? And is not selling a Benefice , or Ecclesiasticall preferment equiualent to sacrilegious detayning of Tithes , and so a defrauding of God ? For it is a snare to deuoure that which is sanctified , and after the vowes to enquire . Ye● are cursed with a curse , euen this whole Nation . Why ? Yee haue spoyled me , saith the Lord. Wherein ? In Tithes and Offerings : therefore I haue cursed your blessings . O fearefull curse ! But bring yee all the Tithes into the store-house : Marke , all the Tithes ; abate none , either by way of Fine , or of Rent , either by manuall payment in grosse , or by annuall deduction . Else the curse will not away . Yea I will curse your blessings , saith God. What is this to vs ? Surely when I consider , how like Tantalus we are perplexed amidst prosperitie , how pinched in the middest of plentie ; How our Farmers ( the staffes of State ) neuer complayned more of want and penurie , then now , when their Barnes bee most full , and their Fields most fruitfull ; Yea more , when in such abundance of that celestiall Bread , that bread of Life , the blessed Word of God , yet the soules of men in generall are so hunger-starued , so ill thriuen , like Pharaohs leane Kine ; when in such plentie of preaching and teaching I see so little , little or no practice : May we not see , and may wee not say , that this curse is befallen Vs , I haue cursed your blessings ? What might be the cause ? Is there any other cause , but one ? No other cause , but one , can wee reade of , for which , the Lord saith , I haue cursed your blessings ; or , I haue cursed you with a curse . If Sacriledge and Simonie on all sides may be the cause : Hath not God cause enough to deale thus with vs ? The Lord amend vs , that so hee may both lighten his heauie hand vpon vs , which wee cannot but feele for the present , and stay his heaued-vp hand , which we cannot but see threatning vs with greater iudgements ( if greater iudgements can be , then the cursing of our blessings ) except wee repent . And repent wee doe not , vnlesse wee obey the Lords voyce , who saith there , Bring yee all the Tithes into the store-house , that there may bee meat in my house and proue me now herewith , saith the Lord , if I will not open the windowes of Heauen , and powre you out a blessing without measure . A Blessing without a Cursing . This the good King Hezechias and his whole Kingdome proued , when vpon the bringing in of al their Tithes and Offerings faithfully , they found such abundance , as Hezechias maruailed at the heapes : And Azarias the Priest answered him , that since the People brought their Tithes and Offerings , the Lord hath blessed his people , and this abundance is left . What should I here insert Baltasars profane drinking in the sacred Bowles , who in the midst of his jollitie saw that fearefull hand-writing vpon the wall ? Dan. 5. And shall our Sacrilegists , or Simonists so securely carowse not onely in sacred bowles , but euen the bloud of mens soules , by either their Sacrilegious detayning in grosse , or their Simoniacall purloyning by peece-meale the maintenance of the Ministerie , which God hath ordayned for the saluation of the soules of his people ? Come we to the examples of the New Testament . With what a diuine zeale and fierie indignation was that meeke Lambe of God inflamed , when hee whipped those Buyers and Sellers out of the Temple , calling them Theeues , and cutting them off from partaking with his Temple ? For as Nazianzen saith : Quos Christus eiecit de Templo , nunqu●m Spiritus Christi sibi faciet Templ●● . Those whom Christ cast out of the Temple the Spirit of Christ wil neuer make his Temple ; as being destitute and void of the grace of the holy Ghost . As Saint Ierome saith : In Simoniacis nulla spiritualis gratia operatur : In Simonists no spirituall grace hath any operation . Non enim operatur Spiritus Sanctus spiritualiter in perfidis morcimonijs a●aritiae : For the holy Spirit doth not spiritually worke in the perfidious merchandise of couetousnesse . And Innocentius hath a sentence no lesse fearefull : Simoniaci etsi fidem tenere videantur , infidelitatis tamen perditioni subijciuntur : Simoniacks , although they seeme to be of the true Faith , yet they lye vnder the perdition of Infidelitie . And Saint Ambrose : Simoniaci integritatem , & conscientiam puram fidei non habent : Simonists haue not the integritie , and pure conscience of Faith. What shall I speake of Ananias and Saphira ? How scarfully and dreadfully were they struck , for detayning part of that , which they had dedicated and deuoted to God , and to his Congregation , yea to the maintenance of the Apostles ? And what should I speake of Simons curse , exemplarie indeede , but such as rather the Conscience , then the Sense apprehendeth , as being rather spirituall , then temporall ; and yet both : For such Ecclesiasticall Chapmen pull vpon themselues an vniuersall curse , vpon their soules , by a depriuation euen of common grace , and ministeriall abilities : vpon their bodies and goods , by a diminution of strength and stay , health and wealth , life and liuelihood ; nothing thriueth with them , all contayned in this , Thy money perish with thee , Thou hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither part , nor lot in this matter . A Simonist is no Min●ster , by Saint Peters Doctrine . And if wee adde hereunto the example of Heliadorus in the third Chapter of the second of Macchabees , let none blame it , because it is Apocryphall . For as Saint Ierome instructing the Lady Le●a about the education of her daughter Paula , saith , Caueat omnia Apocrypha , quae non ad dogmatum veritatem , sed ad signorum re●erentiam legat : Let her beware of all Apocryphall bookes , which yet shee may reade , not for truth of Doctrines , but for the reuerence of the examples in the storie : So of the truth of this example , let no man doubt . Saint Ambrose also mentioneth it vpon the like occasion . This Heliodorus being sent by King Soleucus to robbe the Temple , when no humble intreaties of the Priests & people would disswade him from his impious enterprise , hee was miraculously assaulted by a man on horse-backe in gilt armour ; yea moreouer , he was fiercely set vpon , whipt , and scourged by two ( in shew ) young men ; So that with much difficultie recouering from a deadly stound , & at the Priests prayers escaping with his life , He returnes home with this answere to his King , that if the King had any Enemies or Traitors , whom he would haue well punished , hee should but send them thither where he had beene . Iosephus reports , how Marcus Crassus hauing spoiled the Temple at Hierusalem of all that masse of treasure , which pious Pompey had forborne once to touch , was therefore himselfe and his whole Armie vtterly ouerthrowne at the passage of Euphrates . And in his sixt booke of the same , and sixteenth Chapter , he sheweth in the example of Iohn , one of the Seditions , that sacriledge committed by him in robbing the Temple of the Priests maintenance , was one of those fore-running sinnes , which hastened the finall and fatall ruine of the holy Citie . I might adde to these , many examples in profane stories , religiously obserued of Heathens themselues , inflicted by Diuine reuenge vpon their sacrilegious persons . But Esop may serue to summe them all vp in his Apologue of the Eagle , which snatching away the Sacrifice from off the Altar , catched withall a coale , which , carried with the Sacrifice to her Nest , set both her Nest and selfe on fire . The morall applies it selfe . And I pray God all sacrilegious Simonists may so apply it , and lay it to their hearts , that they may preuent hell fire prepared for the Deuill , and his angels , for Simon and all his Angels . Now all th●se exemplarie punishments and iudgements that wee may preuent in our selues , let vs hearken to that which Saint Augustine saith : Decima tributa sunt egentium animaru● . Quod si Decimam dederis ( he saith not , Si vendideris ) non solum abundantiam fructuum recipies , sed etiam sanitatem corporis & animae consequeris . Non igitur Dominus Deus pramium postulat , sed honorem . Deus enim noster , qui dignatus est totum dare , Decimam à nobis dignatus est recipere , non sibi , sed nobis sine dubio profuturam . Sed si tardiùs dare peccatum est , quanto magis peius est peccatum non dedisse ? De militia , de negot●o , & de artificio redd● Decimas . Cum enim Decimas dando , & terrena , & coelestia possis praemia promereri : quare pro auaritia duplice benedictione fraudaris ? Haec est enim Dei iustissima consuetudo , vt si tu ills Decimam non dederis , tu ad Decimam reuoceris : dabis impio militi , quod non vis dare Sacerdoti . Benefacere Deus semper paratus est , sed hominum malitis prohibetur . Decimae enim ex debito requiruntur , & qui eas dare noluerint , res alienas inuadunt . Et quot pauperes in loci● suis , vbi ipse habitat , illo Decimas non dante , same mortui fuerint , tot homicidiorum reus ante aeternum Iudicis Tribunal apparebit , quia rem à Deo pauperibus delegatam suis vsibus reseruauit . Qui igitur sibi , aut pramium comparare , aut peccatorum desiderat indulgentiam promereri , reddat Decimam ; etiam de nouem partibus studeat eleemozynam dare pauperibus . Tithes ( saith hee ) are the tributes of poore soules : If thou giuest thy Tithe ( hee saith not , if thou sellest it ) thou shalt not onely receiue abundance of fruits , but also shalt obtaine health of body and soule . Nor doth the Lord God require a reward , but honor . For our God who hath vouchsafed to giue vs the whole , hath also vouchsafed to receiue of vs a Tenth , not for his owne profit , but without question for ours . But if it be a sinne to giue slowly , how much more grieuous a sinne is it not to giue at all , or not to giue all the Tithes of thy warfare , of thy trade , of thy craft . For when as thou mayest by paying thy Tithes obtaine both earthly and heauenly rewards , why art thou defrauded of this double blessing through thy couetousnesse ? For this is a most iust and common Law with God , that if thou bringest not thy Tenths , thou shouldest be brought to a Tenth ; thou shalt giue to the impious Souldier , that which thou wilt not giue to the Priest. God is alwayes readie to blesse , but hee is hindered by the malice of men . For Tithes are required of du● : and they who will not pay them , doe inuade others goods . And looke how many poore soules in that Parish , where he dwelleth that payeth not his Tithes , shall perish for hunger , of so many murthers shall be stand guiltie , before the Tribunall of the eternall Iudge : because that which God hath allotted for the poore , he hath reserued to his owne vses . He therefore who desireth either to purchase to himselfe a reward , or to procure the pardon of his sinnes , let him pay his Tithes : Also let him not be negligent to giue almes of the Nine parts to the poore . Thus this holy Father . Now for a Corollarie or Conclusion of this point touching the Censures of sacrilegious Simonists , I will make a briefe relation of those obseruations which Rebuffus hath collected in his last question of his Tract of Tithes . I omit to set downe his Authors quoted by him , referring that to the Reader at his pleasure , or leasure . Hee that payeth not his Tithes , but either selleth them or detayneth any part of them , hee fighteth against God. Secondly , He shall be alwayes poore . In times past when foure kindes of Tithes were duely paid , men grew rich ; Now when one is not well paid , men are brought to a Tenth , And the Lord doth not remoue their plagues . Thirdly , They are cursed of God with penurie , with pestilence , with sudden death , and with a perishing name . Fourthly , They shall want necessaries , that denie God their duties . Fiftly , They are the heires of eternall death . Sixtly , They shall bee subiect to bodily infirmities and diseases . Seuenthly , They shall be associated with the Deuils , which ( as some say ) are the Tenth part of the Angels . Eightly , Hee that will not giue his due to God , shall giue that to the profane Souldier , which he will not giue to the Priest. Ninthly , Such is a Thiefe , and infamous person . Tenthly , Such shall be guiltie before Gods Tribunall , of murthering so many poore soules , as haue perished for want of not paying the Minister maintenance . Eleuenthly , Such are sacrilegious persons , & consequently lyable to eternall damnation , and ought euery Lords day to be denounced by the Minister , excommunicate . Twelfthly , defrauders of Tithes ought to want Christian buriall . Thirteene , If such cannot bee compelled by Ecclesiasticall Censures , the Secular sword is to bee implored . Fourteene , Hee that oweth his Tithes , cannot denie them vpon pretext of any debt due vnto Him ; because Tithes admit no such compensation , nor any appeale . In a word , all Detayners or Defrauders of Tithes , in what manner soeuer , whether it be Sacrilegious , or Ser●oniacall , are the sonnes of perdition , notwithstanding any custome , vsurpation , or violent occupation ; They are in the state of damnation , and all that partake with them , either by counsell , aide , consent , or defence , directly or indirectly ; They are all of them theeues , and robbers of Gods goods , Pillers and Pollers of the Saints , Church-robbers , and excommunicate persons , excluded from the benefit of Prayer , remission of sinnes , and all benefit of the Church : and without restitution before death , no receiuing of the Sacrament , no Confession of sinnes , no absolution of the Priest , will doe them any good : But with Iudas they are traytors and robbers of Gods treasure . They are Infidels , and vngracious vngratefull persons , and shall bee eternally damned in hell . And as the Philistins were punished with Mico and Locusts , with Emrods and manifold miseries , so long as they detayned the Lords Arke : So shall the Defrauders of Tithes bee continually exercised with punishments , and wax old in miseries , vntill they make a full restitution . For such are well worthy to bee smitten with Diuine reuenge , to be punished with Gods own iudgeing hands , as either to be punished with wicked children , or to die a sudden death , or to bee slaine , or to haue their house and goods consumed with fire from heauen . Such is the reward of sacrilegious Simonie , or simoniacall Sacriledge . But he that shall vse no fraude or couen in his Tithes , shall be rewarded of God with eternall life , which the Father , Sonne , and holy Ghost vouchsafe to grant vnto vs. Amen . So hee . Whence wee may obserue how detestable the sinne of Sacriledge and Simonie is ; although otherwise , I doe not approue of euery particular passage cited by my Author , as some of them smelling of the Romish Caske . But let it suffice to make such sinnes the more odious to all louers of the Truth . CHAP. XV. Of the miserable fruits and effects of Simonie . THe effects and fruits of Simonie are no lesse miserable , then the Censures are grieuous , and the punishments thereof intollerable . For as Simon is the Father of all Simonists : So Simonie is the Mother of all Mischiefes in the Church . For Simonie doth vsually poyson and corrupt two Well-heads , whence the streames of good life doe generally flow vnto all the people ; that is , the Parson , and the Patron . These be , as the two great Lights in the Firmament of the Church , from whom the sublunary and subordinate people receiue the direction and conduct of their life . Now for the Parson or Minister , hee is the Salt of the earth , the Light of the world , the Guide of the simple . But whom Simonie maketh vnsauoury , darkneth , blindeth : Wherefore as Saint Chrysostome saith , When the Candle is extinguished , when the Pilot is drowned , when the * Captaine is captiued , what remaines for the remnant ? Let no man despise thy youth , said the Apostle to Timothy . Why ? Because nothing doth more impeach and disaduantage a Ministers labours , and frustrate all the fruit of his calling , then contempt iustly contracted vpon his person . And nothing makes him more contemptible , then Simonie . And what so captiuates their spirituall Captaines , what makes them so mute in Gods cause ? what doth so euirate their masculine profession , that they dare not doe their dutie , when necessitie commands it ? If not Simonie ? For as Saint Cyril saith , A good Pastor , entring into the Fold , by the Authoritie of the Holy Ghost , as of the Porter , the Sheepe heare his voyce , and willingly obey him , as knowing and acknowledging the goodnesse and integritie of their Shepheard : But when they finde that their Pastor came not in by the doore , but climbed vp another way : Neither doe they so much esteeme of his exhortations to vertue , nor so readily obey his precepts , because his violent intrusion into the Sheepefold diminisheth much of his Reuerence and Dignitie , and causeth them lesse to loue him , and more lightly to set by him . So hee . And Gregory , Epist. 113. Ad Brunichildam : Hinc igitur agitur , vt Sacerdotij dignitas in despectu , & Sanctus sit honor in crimine . Perit vtique reuerentia , ad●mitur disciplina ; quia qui culpas debuit em●ndare , committit : & nefaria ambitione honorabilis Sacerdotij ducitur in deprauatione censura . Nam quis denuò veneretur , quod venditur ? aut quis non vile putet esse , quod emitur ? So that Simonie is as the dead Flye corrupting the boxe of oyntment : it marreth not onely the good nature , but the good name of a Minister , which should bee as a precious oyntment powred forth , perfuming the whole house of God , and causing others to * run after the sweete smell of it . Saint Ambrose compareth the Minister to the head , saying , Sicut validioribus morbis capite vitiato , reliquum necesse est corpus inundatione superioris morbi let aliter irrigari : ita & ij , qui caput videntur Ecclesiae , morb● pestifero frateruum vitiant corpus , vt nihil ex totius corporis compage insanciatum possit euadere , quod negligentium Sacerdotum vitiositatis mortale infecerit virus , ita vt videas in Ecclesia passim , quos non merita , sed pecuniae ad Episcopatus Ordinem prouexerunt : nugacem populum & indoctum , qui talem sibi asciuerunt Sacerdotem : quos si percontari fideliter velis , quis eos praefecerit Sacerdotes , respondent mex , & dicunt , ab Archiepiscope sum nuper Episcopus ordinatus : * centumque ei solidos dedi , vt Episcopa●em gratiam consequi meruissem : quos si minime dedissem , hodie Episcopus non essem . Vnde mihi melius est aurum de saccello inuehere , quàm tantum Sacerdotium perdere . Aurum dedi , & Episcopatum comparaui . Quos tamen solidos , si vino , recepturum me illico non diffido . Ordino Presbyteros , consecro Diaconos , & accipio aurum . Nam & de alijs nihilominus Ordinibus pecuniae quaestum profligare confido . Ecce & aurum , quod dedi in meo saccello recepi & Episcopatum gratis accepi . Et nescij homines & indocti in Ordinationibus eorum clamant & dicunt , Dignus es , & iustus es : & conscientia misera , Indignus es , & iniustus es , dicit . Pronunciat enim Episcopus huiusmodi ad p●pulum , dic●●s : Pax vobis ▪ Oculis quidem carnalibus videtur quasi Episcopus magnus , & diuin●s obt●tibus , inspicitur lepresus magnus . Per pecuniam acquisiuit indebitum Ordinem , & , Deum perdidit in interiore homine . Caro suscepit dignitatem , & anima perdidit honestatem . Caro ancilla Domina facta est animae ; & anima , quae erat Domina , facta est famula carni . Caro dominatur populis , & anima seruit Daemoni . Carni Sacerdotium comparauit , & animae detrimentum parauit . Quod dedit , cum ordinaretur , aurum fuit : & quod perdidit , anima fuit . Cum alium Ordinaret , quod accepit , pecunia fuit , & quod dedit , lepra fuit . Haec sunt mercimonia iniquorum , in pernitiem corum . And the same holy Father , in his sixt Chapter of the same Booke , prosecutes this argument thus : Ecce ad quae mala voluitur Deificus Ordo ! Ecce ad quae probra sunt prolapsi Sacerdotes , qui audire meruerunt à Iudice Mundi , Vos estis sal terrae . Ergo si lux est Ecclesiae Episcopus à Domino Ordinatus , ita vt imperitiae tenebras praedicationis suae eloquio rutilante , conscientiarum latebras illuminet : cur ipse palpabilibus tenebris tenetur obstrictus ? Et non solum , quiae ipse , dum male agit , dignè perit , in super & alios secum indignè perdit . Si enim meruisti salis possidere saporem , vt insipientium possis arua condire : cur infatuatus tali vitio , immundis te porcorum conculcandum pedibus praebuisti , ita vt nec alios , nec teipsum possis condire ? Oculorum etiam in corpore officium , id est , in Ecelesia , voluntarius appetisti , vt reliquum per te corpus ducatum lucis haberet : & nunc quadam lippitudine , & caligine vitiorum obtenebratu● , nec teipsum luci idoneum praebes , & alijs adimis lumen . De quibus oculis in Euangelio dicitur : fi oculus tuus simplex fuerit , totum corpus tuum lucidum erit : id est , si Episcopus , qui lumen promeruit praeesse in corpore , simplicitate est Sancta , & innocentia decoratus , omnis Ecclesia splendore luminis radiatur . Si autem oculus tuus nequam est , totum corpus tuum tenebrosum est , id est , si Episcopus , qui videbatur corpori subdito lucem praebere , obnubiletur nequitiae c●citate , quid caetera facient membra , quibus lux adempta est oculorum ? Id est , quid secularis factura est multitudo , cum voluptatibus illicitis , & actionibus vetitis , ad similem facinorum voraginem Episcopus multitudinem populi prouocauerit , vt nulli iam iamque illicitum esse videatur , quod ab Episcopo quasi licitum perpetratur . Sed ipsum magis credunt homines esse laudabile , quicquid Episcopus habuerit delectabile . Nec quisquam , quod agere Pontifex non dubitat , se indubitanter agere dicat . Episcopus enim à cunctis indubitanter vocaris , presertim cum ipso nomine censeris , si tamen actio concordet nomini , & nomen se societ actioni . Nam quid aliud interpretatur Episcopus , nisi superinspector ? Maximè cum solio in Ecclesia editiore resideat , & ita cunctos respiciat , vt & cunctorum oculi in ipsum respiciant . Ergo quia ita est , cur te velut tetrum speculum vniuersorum oculis demonstras , ita vt non possint obscuritate tua se comptius exornare ? So this holy Bishop . Quid referam plura ? Si Rex Ieroboam , veris exclusis Leuitis , ex intima plebe vnumquemque iuuenculam suam , & septem arietes secum afferentem , sibi in Sacerdotem consecret : quid mirum si solus vniuersam gentem Israeliticam fecerit peccatricem ? Ecqu● aut●m isti infimi plebei , ex faece populi in sacrum Ordinem cooptat● ? Nempe quos Dauid viles appellat , quippe timore Domini destitutos . In tali igitur Sacerdotio Israelitico , si nemo inueniatur Sanctus ac probus , si inter tot Reges ne vnus quidem faedissimae idololatriae , adeoque omnium vitiorum lab● non fuerit notatus : quis iure miretur ? Vt enim Totus componitur orbis Regis ad exemplum : sic qualis Pastor , talis grex . In Sacerdotio Simoniae corruptela vitiato , frustra quaeris pium probumque populum . Et si Simoniacus Sanctus esse possit , etiam furi competet nomen sanctitatis . Qui enim non per ostium intrat , sed alià in ouile scandit , fur est ac latro , inquit Pastor ille Magnus . Vnde Lyra : Atque hoc faciunt omnes infideles , & etiam mali fideles ( hoc est , qui fidem profitentur ) statum Praelatione indebitè assequentes . But ( saith he ) he that entreth in by the doore , that is , by the faith and humilitie of Christ , and by his other vertues , to him the Porter openeth , that is , the Holy Ghost reuealeth his truth , that he may feed his sheepe : but the thiefe commeth not , but to kill . So Lyra. * Damianus tels of a certaine Simoniacall Bishop , who by no meanes could name the holy Ghost ; although he could name the Father , and the Sonne ; but when hee came to name the holy Ghost , his tongue did stammer , and became stiffe . Merito enim , Spiritum Sanctum , dum emit , amisit : Vt qui exclusus erat ab anima , procul etiam esset consequenter à lingua . Hac igitur difficultate conuictus , Episcopale decarc●raeuit Officium , qui per Simoniacam haeresin ad Episcopatus culmen irrepserat . For buying the Holy Ghost , he deseruedly lost it ; that it being shut out of his soule , should bee also farre off from his tongue . So that being by this impediment conuicted , hee abando●ed his Episcopall Function , hauing cropt to that top of his Episcopalitie by Simoniacall heresie . So hee . Gratian also relates a saying of * Gregory to this purpose : Vulnerato Pastore , qui● curandis ouibus adhibet medicinam ? Aut quomodo populum orationis clypeo tucatur , qui iaculis hostium sese feriendum exponit ? aut qualem fructum de se producturus est , cui graui peste radix infecta est ? Maior ergo metuenda est locis illis calamitas , vbi tales intercessores ad locum regimines adducuntur , qui Dei magis in se iracundiam pr●uocant , quam per semetips●s placare debuerant . To this purpose * Bernard saith to such , Soli non potesti● perire , qui praire debetis docendo & operando . Mul●i sunt Catholici praedicando , qui Haeretici sunt operando . Quod Haeretici faciunt per praua dogmata , hoc faciunt plures hodie per mala exempla : Et tanto grauiores sunt Haereticis , quanto praeualent opera verbis . So Bernard . Simoniaci autem haeretici sunt , in quibus quid impedit , quo minus omne genus peccat● dominetur . For as Senectus est omnis Morbus ; So Simonia est omne malum . It is the Mare Mortuum , wherein are buried , yea bred more then all the sinnes of Sodome , and her confederate Cities . From whence come all those sinnes of Bribery in the Common-wealth , but from this stinking lake ? from whence , all that * Lay-Simonie in buying and selling all sort of Offices , great and small , of publike Iustice , and priuate seruice , but from the authenticke precedent , yea the spawne and sperme of Simonie ? Thus the Virgin Dinah , the Virgin Church being rauished , what followeth , but that these two , Simeon and Leui , the Simoniacall Patron and Parson , brethren in euill , will be the Instruments of crueltie to destroy the whole Citie , or Parish where they dwell ; and so make the whole profession of true religion to stinke in the nostrills euen of the enemies of the truth . These two being like the two maine pillars , whereon the * whole house leaned : if Simonie like Sampson shake these downe , tell mee how the whole Parish cannot but perish with them ? Wee haue a memorable and deplored example hereof in Herod and Caiphas , the one , the Patron selling , the other , the Priest purchasing . For it is well obserued by Ferus , that Annas and Caiphas did purchase to themselues the yeerely vicissitude of succession in the Office of the High-Priest , which is noted by the Euangelist , saying , That Caiphas was the High-Priest for that yeere . So that Annas and Caiphas , the father and sonne in law , had their yeerely turnes in the High-Priests Office , yeelding to Herod a yeerely returne for the same , to keepe his fingers in vse and vre . Vnde facile conijci potest quàm nihil pietatis habuerint , multum autem arrogantiae & vanae gloriae : Whence it may easily bee coniectured , how little or no pietie they had , and how much pride and vaine-glory ; saith Ferus . And who so fit as these grand Simoniackes , to be the betrayers and murtherers of the Lord Iesus Christ ? whereupon insued the fatall ruine of that most ancient and renowned Church and Nation of the Iewes . So when the Lord had denounced that fat●ll and finall destruction to Hierusalem , and that Church ; doth he not immediately thereupon goe into the Temple and purge it from those profane Merchants ? Intimating , that such like profanation of the Church by buyers and sellers , should be one principall cause of the ruine thereof , Luke 19.44.45 . * Saint Augustine reported , that the holy fire of the Sacrifice , which during the seuentie yeeres captiuitie in Babylon liued vnder water , was extinguished , when Antiochus sold the Priesthood to Iason . And what maruell then , if the fire of godly zeale , and the very life and light of religion bee in danger to bee wholly extinguished in that Church , where Simonie is predominant● ? In Pope Gregory the ninths time , a Grecian Archbishop elect , comming to Rome to bee confirmed , and not speeding without a large summe , thereupon returned , re infecta , which gaue the first occasion to the Greeke Church to reuolt and rent it selfe from the Latin , as Matthew Paris saith . But this by the way , to shew how odious , and how pernicious Simonie is . Cyprian de Lapsis , saith . Non in Sacerdotibus religio deuota , non in Ministris fides integra , non in operibus misericordia , non in moribus disciplina . Episcopi plurimi , quos & hortamento esse oportet cateris & exemplo , diuina procuratione contempta . Procuratores rerum saecularium fieri , derelicta Cathedra , plebe deserta , negotiationis quastuosa nundinas ancupari ; esurientibus in Ecclesia fratribus non subuenire , habere argentum largiter velle , &c. Quid non perpeti tales pro peccatis eiusmodi mereremur ? Adeo traditam nobis diuinitus Disciplinam pax longa corrupit &c. And de ieiunio & tent . 6. Simon Apostolorum temporibus vaenalem putans Spiritum Sanctum , Petrum donis aggreditur , & tentat emere potestatem , per quam plura lucretur . Haec sacrilegij forma per omnia Officia , gradusque discurrit , & nihil intentatum ambitio praetermittit . Nec dubitet quisquam Diaboli esse negotia , & nundinatores eius , quicunque haec exercent commercia nec quicquam hu●usmodi abeo , nisi praemissa Apostasia , donari . So that Simonie and Apostacie goe together . What should I speake here of the infinite and insupportable discouragements , which both learning and honestie ioyntly suffer by reason of Simonie ? when as an honest Schollar seeth before his eyes , an impossibilitie of comming to any place in the Church , his honestie being in this respect so lame , as it cannot stirre either hand or foot to climbe , or clamber to any such place by by-paths . That reuerend and learned Bishop Iewell , in one of his Sermons before the late Queene Elizabeth of famous memory : among many other excellent obseruations to the like purpose , saith thus : Loth I am to speake , quoth hee , yet the case so requireth . Maintenance of Learning , whereby an able and sufficient Ministry may grow and bee established in all the Churches of this Realme , is to bee wished for . The good estate of this noble Kingdome , the comfort of posteritie , the stay of religion , the continuing of the Gospel , the remouing of darkenesse , hangeth vpon it . One asked sometimes how it was , that in Athens , so goodly and great a Citie , there were no Physitians . To whom this answere was made , because there are no rewards appointed for them that practice physicke . The same answere may be made for our times ; the cause why the Church of God is so forsaken , is the want of zeale to them , that should either for their courtesie , or for their habilitie , bee fosterers of learning , and increase the liuings , where occasion is , and giue hope and comfort to learned men . What said I ? Increase ? Nay the liuings and prouision , which heretofore were giuen to this vse , are taken away . Haue patience , if any such bee here ( as I well know there are ) whom these things touch . Suffer me to speake the truth , it is Gods cause . The liuings of such , as are in the Ministry , are not in their hands , to whom they are due . All other Laborers and Artificers haue their hyer increased double as much , as it was wont to bee : onely the poore man that laboureth and sweateth in the Vineyard of the Lord of hosts , hath his hire abridged and abated . I speake not of the Curates , but of the Parsonages and Vicarages , that is of the places , which are the Castles and Towers of fence for the Lords Temple . They seldome passe now adayes from the Patron , if hee bee no better then a Gentleman , but either for the Lease , or for present money . Such Merchants are broken into the Church of God , a great deale more intollerable , then were they , whom Christ whipped and chased out of the Temple . Thus they that should be carefull for Gods Church , that should be Patrons to prouide for the consciences of the people , and to place among them a learned Minister , who might bee able to preach the Word vnto them out of season , and in season , and to fulfill his Ministry , seeke their owne , and not that which is Iesus Christs . They serue not Iesus Christ , but their belly . And this is done not in one place , or in one Countrey , but throughout England . A Gentleman cannot keepe his house , vnlesse he haue a Parsonage or two in farme for his prouision . O mercifull God , whereto will this grow at last ? If the miserie , which this plague worketh , would reach but to one age , it were the more tolerable . But it will be a plague to the posteritie , it will be the decay and desolation of Gods Church . Young men , which are toward , and learned , se● this . They see , that hee which feedeth the flocke , hath least part of the milke : hee which goeth a warfare , hath not halfe his wages . Therefore they are wearie and discouraged , they change their studies , some become Prentises , some turne to Physicke , some to Law : all shun and flee the Ministerie . And besides the hinderance that thus groweth by wicked dealing of Patrons , by reason of the Impropriations , the Vicarages in many places , and in the properest Market townes , are so simple , that no man can liue vpon them , and therefore no man will take them . They were wont to say , Beneficia sine Cura , Benefices without charge : but now may bee said , Cura sine Beneficio , Charge or Cure without Benefice . Thus and much more to this purpose said that peerlesse Iewell . And he concludes with a graue Exhortation to her Maiestie , as followeth : O that your Grace did behold the miserable disorder of Gods Church , or that you might foresee the calamities , which will follow . It is a part of your Kingdome and such a part , as is the principall prop and stay of the rest . I will say to your Maiestie , as Cyrillus sometimes said to the godly Emperours , Theodosius , and Valentinian , Ab ea , quae erga Deum est , pietate , reipub . vestrae status pendet : The good estate and welfare of your Common-weale hangeth vpon true godlinesse . You are our Gouernour , you are the Nurse of Gods Church . We must open this griefe before you . God knoweth if it may bee redressed , it is runne so farre . But if it may bee redressed , there is no other besides your Highnesse , that can redresse it . I hope I speake truly , that which I speake without flatterie , that God hath indued your Grace with such measure of learning and knowledge , as no other Christian Prince . He hath giuen you peace , happinesse , the loue , and the hearts of your Subiects . Oh , turne and imploy these to the glorie of God : that God may confirme in your Grace the thing , which he hath begun . To this end hath God placed Kings and Princes in their state , as Dauid saith , that they serue the Lord , that they may see , and cause others to see to the furniture of the Church . The good Emperour Iustinian cared for this as much , as for his life . Constantine , Theodosius , and Valentinian , and other godly Princes , called themselues Vassallos , the Subiects and Bond-seruants of God. They remembred that God furnished them in their houses , and were not vnmindfull to furnish his House . To this purpose also a graue and learned now Prelate of this Church in his sermon at Paules Crosse , thus said : Wee that are bred vp in learning , and destinated by our Parents to this end . We suffer our child-hood in the Grammar Schoole , which Augustine calls , Magnam tyrannidem , & graue malum , and compares it to the torments of Martyrdome ; when wee come to the Vniuersitie , if we liue of the Colledge allowance ▪ as Phalaris obiected to the Leontines , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , needy of all things , but hunger and feare ; or if wee bee maintayned but partly by our Parents cost , doe expend in Vniuersitie maintenance , books and degrees , before wee come to any perfection , fiue hundred pounds , or a thousand markes ; if by this price of the expence of our time , our bodies and spirits , our substance and patrimonies , wee cannot purchase those small rewards , which are ours by Law , and the right of inheritance , a poore Parsonage or a Vicarage of fiftie pounds , per annum , but we must pay to the Patron for the lease of a life ( a spent and out-worne life ) either in annuall pension , or aboue the rate of a Copy-hold , and that with the hazard and losse of our soules , by Simonie and Periurie , and the forfeiture of all our spirituall preferment in esse and posse , both present and to come : What father after awhile will be so improuident , to bring vp his sonne , to his great charge , to this necessarie beggerie ? What Christian will be so irreligious , to bring vp his son in that course of life , which by all probabilitie and necessitie , Cogit ad turpia , inforcing to sinne , will intangle him in Simonie and Periurie ? whereas the Poet saith , Inuitatus ad haec aliquis de ponte negabit ; A beggars brat taken from the bridge , where hee fits a begging , if he knew the inconuenience , had cause to refuse it . So he . Let me conclude it with the wordes of our Democritus : This being thus , saith he , haue wee not fished faire all this while , that are initiated Diuines to finde no better fruits of our labour ? Hoc est cur palles ? cur quis non prandeat , hoc est ? Doe we macerate our selues for this ? If this be all the respect , reward , and honour we shall haue , Frange leues calamos , & scinde Thalia libellos ; Let vs giue ouer our bookes , and betake our selues to some other course of life . To what end shall we studie ? Quid me literulas stulti docuere parentes ? What did our parents meane , to make vs Schollers ? to be as farre to seeke for preferment , after twentie yeeres studie , as we were at first ? Why doe wee take such paines ? Quid tantum insanis iuvat impallescere chartis ? So he . Honos alit Artes , Honor and reward is the maintayner of Arts. But the Ministerie is the Art of Artes. And that which God and Man hath appointed for the maintenance of the Ministerie , shall we call it the reward of a Minister ? Alas : God helpe vs , if this were our reward , which at the most hath no correspondency to the worke of a Minister . For if wee haue sowne vnto you spirituall things , is it a great matter ●f wee reape your carnall things ? yea , Non magnum , sed minimum , saith Anselme , A very small matter . But shall the worke of our Ministerie so infinitely exceede that , which in no proportion can bee reputed a reward : and yet can wee not haue this poore recompense of our labour , though not of our function , to sustaine our poore bodies and studies , but we must pay as deare for it , as he that neuer saw Schoole may pay for this , or any temporall commoditie ? If so , then frange leues calamos , & scinde Thalia libellos . Away with learning , and consequently away with the Ministerie , yea farewell all good Ministers . For euery Minister should bee an honest man , and no honest man will be a corrupt Minister : and consequently , no honest Minister will be a Simonist : and doth not Simonie tend then to the vtter abolition of the Ministerie ? And what other Ministerie can be expected in a Church , where Simonie reigneth , then such as was vnder Ieroboam ? to whom Abiah King of Iudah said , Haue yee not driuen away the Priests of the Lord , the sonnes of Aaron and the Leuites , & haue made you Priests like the people of other Countries ? whosoeuer commeth to consecrate with a young Bullocke and seuen Rammes , the same may be a Priest. So Simonie driueth away all good men , and admitteth into the Church those that bee corrupt , of the basest of the people . Master Perkins that Reuerend man of God alleageth this , as one of the maine reasons of the rarenesse and scarsitie of good Ministers , namely , want of maintenance and preferment for men that labour in this Calling . And what difference is there ( I pray you ) betweene want of maintenance or preferment , and the buying and purchasing of them ? For so , preferment becomes a recompence of my mony , not of my Ministerie . I will relate the wordes of that good man. Men ( saith he ) are flesh and bloud , and in that respect must hee allured and wonne to imbrace this Vocation , by some Arguments which may perswade flesh and bloud . The world hath in all ages beene negligent therein , and therefore God in his Law , tooke such strict order for the maintenance of the Leuites : but especially now vnder the Gospell , this Calling is vnprouided for , when it deserues best of all to be rewarded ; certainly ( if Gods Law did not binde vs ) it were a worthy Christian policy to propound good preferments to this Calling , that thereby men of the worthiest gifts might be won vnto it , and the want thereof is the cause , why so many young men , of speciall parts , and greatest hope , turne to other Vocations , and especially to the Lawes , wherein at this day the greatest part of the finest wits of our Kingdome are imployed ; And why ? But because they haue all the meanes to rise , wherea● the Ministerie for the most part yeeldeth nothing , but a plaine way to beggerie . This is a great blemish in our Church ; and surely I wish , the Papists , those children of this world were not wiser in their kinde ( in this point ) then the Church of God : the reformation hereof is a worke worthy the labour of a Prince and people ; and speciall care is to be had in it , else it will not be reformed . For doubtlesse had not God himselfe in the Old Testament taken such strickt Orders for the liuings of the Leuites , they had beene put to no lesse extremities , then is the Ministerie of this age . And this reason added to the other makes them perfect , and all put together makes a reason infallible : For who will vndergoe so v●le contempt , and so great a charge for no reward ? And where there is so great contempt , and so meane a reward , what maruell if a good Minister be one of a thousand ? So this holy man. By all which we may both see the miserie of the Ministerie of a Church , where not onely the one moitie of Church-maintenance is impropriate . But the other for the most part is in Hucksters handling , the propertie of it , as of a pr●ferment and reward of a faithfull Minister , being altered by Simonie , and as it were made impropriate too : and consequently , we cannot but feele , and more yet feare the ruefull effects thereof , both in Church and Common-wealth . Againe , for asmuch as Simonists are the most doughtie Non-residents , making vse of their Benefices , as Fishers doe of their lesser fishes , as baits to catch the greater fish , and so leaue the sweet fresh Riuers at home , to goe fish abroad in the mayne Sea ( because , No fishing to the Sea , nor seruice to a King ) whereas they might wisely with the Vine and Fig-tree , and Oliue-tree , enioy their sweet priuate life in Gods Vineyard , feeding their harmelesse flocke , and not with the Bramble Abimelech , aspire to become , as Saint Peter saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : not examples to the flocke . Doing so , what else can come of it , but ruthfull ruine , as to themselues , so to the flocke of God ? For Simonie doth necessarily imply Non-residency . For first , a Simonist , after the payment of his first purchase , is commonly inforced to liue priuately , to let out his Parsonage to farme , defrauding the poore of their hospitall reliefe , and goe sculke in some corner of the Citie or other , and there thrust himselfe into some Lecture : there hee gathers vp his crums againe . And after some miserable difficultie recouering himselfe , doth hee then retire home to feede his flocke ? Nothing lesse : But as * Issachar , hee is like a strong Asse , couching downe betweene two burthens , he seeth that rest is good , and the land pleasant , and now begins he tooth and naile to gather another stocke , to purchase another preferment : and that done , after awhile another , and so the tyde at last comes in so fast vpon him , as it beares vp his Barke now readie rigged for any Port of preferment or Prelacy , like some trauailing heads , who for gayne will hazard their life in some farre and dangerous voyage : but herein vnlike : Those , goe with a minde and hope to returne home : These , seldome or neuer so much as once looke backe toward● their more homely home on the Playne , fearing belike the punishment of Lots wife , So eager they be with the wing● of Ambition to flie to the highest Mount of preferment , a● if there were no safetie but there : Those againe , lay out one to receiue three or foure at their returne : These , will giue * three for one , if they neuer returne . Whence , what mischiefe to the Church ? What decay of Religion ? What coldnesse of deuotion ? What contempt of the sacred Calling ? What scandall to the Gospell ? What ignorance , the mother of Popish deuotion , indeede of all impietie and profanenesse , of all heresie and superstition ? All threatning imminent and ineuitable danger ( if it bee not the sooner preuented by a happy reformation ) both to Church and Common-wealth . It were endlesse to muster vp all the mischiefes , which follow this one Generall , Simonie . A worthy Minister once of this Church , said : A Simonist is a perpetuall eare-boared bond-slaue to his Patron . Hee hath no warrant to teach the people , and commonly lesse successe . Whereas if a man be sent of God to gouerne a people neuer so ignorant and fierce , God will put his hand betweene , and tame them . According to that of the Prophet , Ierem. 23.32 . I sent not those Prophets , nor commanded them ; therefore they shall not profit this people at all , saith the Lord. I will conclude therefore with two or three zealous and pithy Admonitions of Gregorie to this purpose , in his 64. Epistle to Queene Bruni●hilda ; hee instantly exhorteth her to roote out of her Kingdome this heresie of Simonie , saying , Prouidete animae vestrae , &c. Haue a care of your soule , haue a care of your posteritie , to whom you wish a happy raigne , haue a care of your Prouinces , and before our Creator put forth his hand to smite , bethinke you most carefully of the correction of this sinne . And in his 51. Epistle to Virgilius Bishop of A●les , Constat &c. It is reported that in the prouinces of France and Germanie , * none is admitted to holy Orders , without giuing a bribe ; if it be so , I speake it with teares , I denounce it with griefe , that the Priestly order being decayed inwardly ▪ the outward state of it cannot stand . And Epist. 54. Hee exhorteth Theodorick the French King , to assemble a Synode , V● 〈◊〉 &c. That all euill conuersation of the Priests , and S●m●niacall heresie , which first arose in the Church by impious ambition ▪ may by the definitiue Sentence of the Councell , ●acked with the censure of your authoritie , bee taken away ; and rent vp by the ro●●es : Lest if gold be mor● set by , the● God , Hee whose gentlenesse is now dispised in his precepts , may afterwards cause ●ee wrath to be felt in reuenge . And Epist. 57. to Queene Brunichilda . Synodum &c. Call a Synode , and amongst other things , carefully cause the heresie of Simonie to be abandoned out of your Kingdome . For beleeue me , as we haue learned by manifold experience , That is to bee reckoned among our losses , whatsoeuer is gayned by sinne . If therefore you would bee defrauded of nothing vniustly , bee carefull to possesse nothing vniustly . For in earthly things alwayes the cause of damage is originally from sinne . If therefore you would out-strip your aduerse Nations , if by Gods assistance you desire the conquest of them , intertaine with reuerence the Commandements of the same Almightie Lord , that hee may vouchsafe to fight for you against your foes , who ●ath in his holy Oracle promised , saying , The Lord shall fight for you , and you shall hold your peace . So this last good Bishop of Rome . Now the Almightie Lord God , giue grace to this Church and Common-wealth , that for the still flourishing of his glorious Gospell amongst vs , the good of our soules , the welfare of our estates , the settling of our peace , the securing of our posteritie , and the subduing of all our enemies , there may be stirred vp in vs all a godly care and conscience , to ioyne hearts and hands together , to the vtter extirpation ( if possible ) of this mother sinne of Simonie . CHAP. XVI . Of the cutting off , or curing of Simonie . ALthough , when the Article of Simonie ( among other enormities ) came to bee considered of in the Councell of Trent , for reformation , it was cautelously proposed , that the abuse occurring in the collation of Benefices should not be mentioned , as being an infirmitie , not to be cured with any remedie , but death : Yet sith this M●rbus Roman●-Catholicu● , is not yet growne so epidemicall , or inueterate in the maine branches of the true Catholicke Church , but that there is some hope left of staying the further spreading , and of allaying the fury of it : My conclusion shall bee an humble supplication to the Almightie ( to whom nothing is impossible ) through the mediation of the great Shepheard , to perswade and moue his Vice-gerent , our gracious King , and the most honourable and high Court of Parliament now assembled : That for as much as Simonie is the very Masse of all mischiefe and misdemeanure both in Church and Common-wealth : It would therefore please his Royall Maiestie , and this Noble Assembly , to adde some more cords to the whip of former Lawes , and to make , and take order , that it bee more surely and seuerely inflicted vpon the transgressors in this kind . True it is , that we Ministers , for our parts , need not desire any other Lawes , for the restraint of Simonie , then the Oath it selfe ; which alone is sufficient , if there were no other reason , to make vs decline all the wayes of Simonie . For how many thousands doth this Oath alone preuaile with ? Loth we are in the most opposite sense , to become a spectacle to the world , and to Angels , and to men . Wee will chuse rather with the Apostles of Christ , to become spectacles for our pouertie , and contempt , which our very Calling suffereth of the vngratefull world . Therefore , as Ezra the Priest was ashamed to require of the King a Guard for his safe conduct , hauing professed to the King , and promised to himselfe , that God would guard and defend them that seeke him in goodnesse : So I confesse ( and that in the name of all my reuerend Brethren . ) I cannot , but bee ashamed to request of my Soueraigne any other stronger guard to keepe off this dangerous way-laying enemy , from assaulting Gods Ezraes , his Priests and Ministers ▪ as they are going towards Hierusalem , to the repairing of the Temple , to the reedifying of the ruines of Gods Church , in these last loosest times , seeing we , of all other , professe our selues precedents of Vertue , patters and patrons of the practise of Pietie , of faith towards God , of pure conscience amongst men , and whom not direfull Oathes , inuented by mans wit should constraine , but the liuely Oracles of Gods Word should sweetly and graciously moue , to come with pure hearts , and cleane hands to beare , yea to bee the holy vessels of the Lord in his Sanctuary . But forasmuch as many doe take their first degree of Simonie , before their commencement in the Vniuersitie , and perhaps before they haue taken Orders in the Church , as some prettie pregnant Pedant , that hath learned to distinguish , per se , aut per alium , to contract by precontract , but ignorant of the nature of such bargaines , fals vnwittingly into the snare : and seeing also , that if there were no sellers , there would bee no buyers at all : therefore for the preuention of much Simonie , either betweene the Patron and his Schoole-master , or between the Patron & his neighbor , too prouident for his sonnes preferment : it were to bee wished that the Oath of Simonie might be ministred to the Patron presenting , that so the wicket being stopt vp , the path in time would be so ouergrowne , as men would bee diuerted from euer seeking to enter at the bro●d gates . Though if some wily Chapman can with his Logicke , or rather selfe-deceiuing sophistry find out euasions , euen beyond Hercules pillars , Directly and Indirectly , beyond which there cannot bee plus vltrae : will not the Merchant ▪ trow wee , by some tricke or quillet in Law , as easily waft himselfe out of that narrow mouthed strait ? Notwithstanding ( I say ) it were to bee wished , that as well the Presenter ; as the Presente● , might take the Oath . Howsoeuer I would to God that a seuere penaltie might bee indifferently imposed vpon both the Simoniacall parties , and that the Patron peccant might not onely bee dispossessed of all present title of presentation , but for ●uer af●er depriued , and disabled of being capable of any presentatiue power . And this stands with good reason and equitie , seeing the sinne of the Seller ( except the condition of his person may somewhat extenuate it , in comparison of the buyer , if he be sacred ) is not inferiour to that of the buyer . For as Gelasiu● saith , Dantem parit●r & accipientem damnatio Simoni● i●u●lui● : The giuer , together with the receiuer is in●olued in the same damnation of Simon . And the buyer ( we know ) the Relatiue peccant , is by ancient Canons depriued and dispossessed of all spirituall promotion , and Ministeriall function , both for the present and the future . And if either shall be found periured , let them vndergoe the penaltie of Periury . Paulus Ven●tus p. 2. to restraine the sinne of Simonie saith : Cum detestabile Scelu● Simoniac● prauitatis tam Diuinorum , quàm Sacrorum Canonum authoritas abhorreat atque damnet : nos considerantes , quod plures poenarum grauitas , quam Dei Timor arc●re solet à voluntate peccandi , ac sum●is defid●rijs affectantes , vt horum p●steferum vitium non ex vsusolum , sed etiam mentibus hominum , saltem propter poenarum metum pe●itus euellatur , &c. Seeing the authoritie , as well of diuine , as sacred Canons , doth abhor and condemne the detestable sinne of Simoniacall prauitie : wee considering that the greatnesse of punishments , is commonly of more force to restraine most men from pr●nenesse vnto sinne , then the feare of God ; and earnestly desiring , that the pestiferous vice of these men , at least for the feare of penalties , may bee altogether rooted out , not onely from the vse , but also from the mindes of men , &c. Hee includes and inuolues all , of what degree or ●ignitie soeuer , whether Ciuill or Ecclesiasticall , giue●s or receiuers , principalls or accessaries , in the same penaltie of Simonie , and that is , suspension from the execution of their pla●● and function , and excommunication , not to bee absolued , but by the * Pope himselfe , except in the very point of death . Extrau . qo● . li. 3. de Sim. ca. 2. And here let mee craue leaue to relate a passage in the Councell of Trent concerning this purpose : which whether it may bee thought a good rule and law to vs , for the better pre●ention of Simonie , I referre to grauer iudgements . The Church of Rome being desperately and deadly sicke with infinite enormious diseases , especially of her Clergie , in whom that of Simony might challenge the precedencie : This Councell pretending , but neuer in●ending ( as the sequell proueth ) a reformation ; after much adoe , and long debatemen● about the Care of such an inueterate and epidemicall disease ; at length the Romish Doctors , hauing beaten their braines about it , set downe their Recipe , as an Antidote against Simonie : at length I say , after sore trauell , posting to Rome , and againe , this Catholicke Mother , brings for●h a faire and well featured Child to see to , which if it had not proued abortiue in the birth , might haue liued to haue wrought wonders in the coniuring downe of the spirit of Simonie , which Simon the Sorcerer first coniured vp . Wherefore finding this Infant lying all along dead , and exposed in the eighteenth Chapter , of the twentie foure Session of that Councell : Let mee , not with Gehezies staffe , but with Elizeus his spirit , proue if any life may be fetcht againe out of it . Thus it lieth : Expedit maximè animaerum saluti à dignis atque idoneis Parochis gubernari : id vt diligentius , ac rectius perficiatur , statuit Sancta Synodu● , &c. ( Loe , what a faire and well-fauoured face is here : ) It is most behoouefull , for the saluation of soules , to bee gouerned by worthy and fit Pastors : which that it may the more diligently and duely be effected , the holy Synod doth decree , that vpon the vacuation of any Benefice , the Bishop should presently , vpon the notice of it , take order for a fit Incumbent Rector ; for which purpose , the Bishop and the Patron within ten dayes , or such a time limited by the Bishop , shall nominate some fit Clerkes to gouerne the Church , before the Examiners that are to be deputed and appointed . Yea , let it also bee free for others , who shall k●ow any to be fit for that function , to bring their names , that a diligent inquiry may thereupon be● made of euery ones age , manners , and sufficiencie . And if it seeme good to the Bishop , or Prouinciall Synod , let them also bee called by publike Edict , as many as are willing to bee examined . And to the end , a fit choice may bee made , let there be appointed at euery yeeres Diocesan Synod of the Bishop , or his Deputie , at the Visitation , sixe Examiners approued of the whole Synod : that at the Vacancy of any Church in the Diocesse , the Bishop may choose three of those Examiners , which he will , to ioyne with him in the Examination of a fit succeeding Incumbent . And these examiners , being men of qualitie , shall sweare by the holy Euangelist ; that setting aside all humane affection , they shall faithfully execute their Office. And let them take heed , that vpon the occasion of their Examination , neither afore , nor after , they finger any fee : least otherwise , as well they the receiuers , as their giuers , incurre the sinne of Simonie , from which they cannot be absolued ; vnlesse they forgoe all their Benefices , vpon what condition soeuer formerly obtained , and become incapable of any afterwards . And at euery Prouinciall Synod , they may bee called to account , and if they be found faultie , to bee punished , as the Synod shall appoint . N●w vpon euery such foresaid Examination , those whom the Examiners approue of most for their sufficiencie , shall be commended to the Bishop ; and of those , let the Bishop choose him , whom hee shall iudge most fit , and vpon him , and none else , shall the Patron conferre the Benefice . All other formes of institution , let them be holden for surreptitious , notwithstanding any exemption or priuiledge heretofore to the cantrary whatsoeuer , or to whomsoeuer . Thus this Councell . And although , I confesse , this Chapter ( as also the whole Councell , containing the whole Mystery of iniquitie ) is very perplexedly compiled , as if the Councell meant no such matter , though so speciously pretended ( as the judicious Reader may easily discerne , when hee reads the Chapter it selfe , being full of reseruations and equiuocations ) yet the reading of this Riddle may open a way to stop and stay this fretting Gangrene : the Pearles gathered out of this mud , may serue to hold our Simoniacall Merchant from dealing in other merchandize ; A sword framed out of this Forge , may cut off the head of Simonie ; and a line drawne from the windings of this Circle , may regulate and confine all irregular and Simoniacall persons . Yet after all these wayes , which haply may proue either irksome to him , that hath not gone them before , as for the Patron to be put to the ; Oathor wearisome , to make them passable ; there is a shorter cut ( I confesse ) to a more speedy reformation , but that it is very hard to hit vpon . It cannot better be described , then by setting downe an example or two of those that haue gone this way . And heere wee haue a noble Precedent in the Emperor , Henry the Fourth . It is recorded by the late reuerend Bishop of Winchester , in his Booke of Christian subiection , and Antichristian rebellion , the third part , and taken out of Lambertus Scafn . in Anno 1075. that this Henry the Fourth , in the vacancie of the Abby of Fuld , being sollicited very ambitiously by sundry Monkes and Friars , competitors for the place , on the sudden , as led by a diuine spirit , chose one Ruzelin , a good honest poore Monke , that dreamt of no such matter . The like also this Emperour did vpon the vacancie of the Abby of Loressan . For conclusion , it were to bee wished , that , for the more carefull cure of this cursed cankered sinne , all , not onely profest Recusants , but Church-Papists , such as will come to the Chu●ch but once a moneth at most , may bee by Act actually and potentially depriued & dispossessed of all presentatiue power whatsoeuer , in disposing of any Church-liuing : And that for the better discouery , euery Patron presenting , shall presently take oath , not onely of Allegeance , but of Supremacie , this being the Lidius Lapis , or touchstone to discerne a true Christian , from a counterfeit Catholike , and a good Patron , from a craftie Romish Latron . For can the flocke bee in safetie , when the dog is of the wolfes prouiding ? And will not such a wolfe , bee sure to prouide such a dog , as the Holy Ghost speaketh of by his Prophet ( Esa. 56.10 , 11. ) either some dumbe dog , or lazie and sleepy mungrell , or ranging spaniell , or rauenous hound ? Such as are muzzled , either ignorant , and cannot ; or can , and will not ; or would , but dare not barke at sinne and sinners ? Or whose mangie manners are enough to infect his whole flocke ? or whose rangeing Non-residence , giues the wolfe leaue to prey the more securely ? or whose rapatious and rauenous auarice deuoureth no lesse , then doth the wolfe ? or in one word , all of these , of necessitie some grand Simoniacke , so deepely drenched and bemudded with Simonie , that he is for euer after ( so vnspongiable is this pitchy sinne ) both a laughing stocke to the wolfe , and a stumbling blocke to his owne flocke . For a Simonist he must needs bee , and that some vnlettered Capito , whom Popish Patrons amongst vs preferre to their Benefices , accounting such money well got , which they bestow in tam pios vsus , vpon such pious vses , as the maintenance of their Masse-Priests . So that by this meanes the wolfe must bee maintained by the Simoniacall Pastor . The Corollary : directed especially to all Lay-Patrons , and Lay-Purchasers of the Sacred Portion . NOw before I shut vp my little Treatise , I intreate all Lay-persons , especially Patrons of Benefices , and also all such Fathers , as make no difference betweene the purchase of a Benefice , and of a Farme , to leaue as a portion for their children : that they would patiently peruse , and wisely weigh these few lines ; which , as they proceed from a heart inflamed with the zeale of Gods glory , of the propagation of his Church , and of the Soule-saluation of all those whom it especially concerneth : So I desire they may be affectuously imbraced , and effectually followed of all . For , sith I speake vnto wise men , let me speake the more freely in few words ; but they are the words of our Lord Iesus Christ : What shall it profit a man , if he win the whole world , and lose his owne soule ? Hereby the Lord implies , that a mans soule is infinitely of more value , then the whole world . Now if it be so in the whole , what is it in euery little part ? What shall it profit a man , if he winne a little piece of the world , and lose his owne soule ? What gained Esau , for selling his birthright , and typically his soule , for a messe of broth ? or Achan , for a wedge of gold ? or Iudas , for selling both his soule and his Sauiour for thirtie pence ? or Gihezi , for selling his Masters gift for two talents ? or Ananias and Saphira , for detaining what was vowed and consecrate ? Now God is the same iealous God still , that hee was from the beginning . And the Apostle saith concerning sacrilegious persons ; * Be not deceiued , God is not mocked ; for whatsoeuer a man soweth , the same shall hee also reape . But wherefore all this ? First , this concerneth all Patrons to looke vnto it ; such as account it no lesse lawfull to sell a Benefice , or to vsurpe by strong hand , or cunning , either the whole , or a part , to his owne proper improper vse , then to sell his horse , or house . Now to all Patrons is my speech chiefly addressed . The Benefices in your Patronage , are but a gage committed to you of trust . And it is no small trust . The soules of Gods people are ingaged in it . Your first and chiefe care should be to make choice of a worthy Minister ; next , to collate it on him freely , without either exacting , or expecting of him lesse or more . Much lesse should you set a rate vpon it , or make portsale of it to him that will giue most ; or to reserue your owne Tithes , or the glebe , or such a portion to m●intaine your house with bread-corne , or drinke-corne , or some other commodities . The Eagle snatching the sacrifice from the Altar , carried withall a coale that claue vnto it , which proued enough to set her nest , and selfe on fire . O looke vnto it , if euer you looke for Gods blessing vpon you , and your posteritie . Gihezies curse was fearefull , it claue also to his posteritie . How many such Merchants haue beene outed of all , if wee did but obserue the examples ? Nor is it sufficient that you shake your owne hands from Simonie , but see that your family , your wife , your sonne , or daughter , or seruant , bee free from it . In vaine did Pilate w●sh his hands , from the guilt of that innocent bloud of the Lambe of God , while he suffered himselfe to be ouercome with the malicious importunities of those murtherous Iewes , himselfe passing the sentence , though it were perhaps as much against his will , as against his conscience . When you bestow a Benefice at the earnest suit of any of yours , when you cannot bee ignorant of some base corruption , you giue your consent to the betraying of the lambes of Christ into the wolfes power . And where doth Simonie begin , but at this source ? At this gate is let in some Alphabeticall homebred Pedant , the verie fry of Simonie . Such a one will bee content to change his Ferula , for a broken shortned Sheep-hook , and to accept , not what the Church may challenge , but what the Patron will leaue , and perhaps will cite authoritie out of the Grammer Schoole for it , if he haue so much Greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dimidium plus toto . Halfe a loafe is better then no bread , nay then a whole loafe which hee cannot come by . For it cannot bee , that an ingenuous Schollar , of liberall education , will euer seeke to enter into Christs fold , vpon any base and vnworthy termes . If there bee any Simoniacall Ministers in the Church ( as I charitably hope there may be none ) that goe about to pur●hase dignities , it is most probable they learned first to chafer in this market . O shut your gates against such pedling Merchants . The way to keepe the coasts cleere , is for you to be no lesse carefull in prouiding a worthy Incumbent before-hand , then the illiterate Pedant is watchfull to catch the preferment before it fall . But your giuing way to such , opens a wide gate to euerie Farmer , teaching him by this meanes to prouide a sufficient maintenance , perhaps for the most vntowardly , and most deformed of all his sonnes , by laying out his money for the next vacancie , which lay in your power to preuent . Haply you will say , You bought the perpetuall Presentation or Patronage at a great rate ; or , if not your selfe , your father or predecessors . If your predecessors bought , & left it freely to you , you may the more freely bestow it . If you bought it for your mony , and not with a purpose to bestow it freely for the glory of God , & good of his Church ; but to make a ga●ne of it , your sin is so much the greater , & not to be pardoned , without speedie and heartie repentance , nor that repentance euer true , or pleasing to God , vnlesse you bestow euen that you deerly bought , both freely , and worthily . You sinned in the buying of it , with respect to gaine : but your sinne is doubled , and sealed vp in a bag , if you sell it againe . Therefore in the feare of God take heed to your selues . The Liuing is Gods , not yours . You keepe it but in trust . Discharge your trust faithfully . So , God will reward it . Otherwise , he will require it . And you Fathers , let mee vse a word of aduice to you . You desire to leaue your children portions for this life . I commend i● . For hee that doth not prouide for his family , hath denied the faith , and is worse then an Infidel . But let your prouision ( as I say ) be honest . Prouide honest things aforehand , saith the Apostle , and that honestly . First , let your monies bee lawfully gotten . Next , if you will disburse a piece of money for the setling of your sonnes Patrimonie , bestow it , where you may lawfully . Take heed of purchasing that , which is Gods owne Patrimonie , Gods Tithes , or a Benefice . Much lesse , for one of your most vnlikely sonnes , for him , that you know not , or rather may suspect whether hee will proue Schollar , or no ; or if Schollar sufficient , whether an honest man : or if both , whether he may bee fit for that holy calling , apt to teach , wise and faithfull to goe in and out before Gods people , family , and flocke . * Who is a faithfull steward and wise , whom his Master may set ouer his family , to giue them their portion in due season ? For , who is sufficient for these things , saith the Apostle ? Take heed , least while you seeke to purchase your sonne a fathers blessing , you procure vnto him an ineuitable , an inheritable curse . Besides , though you are the principall Simonist in the purchase , yet hee is the accessarie , in one degree , or other ; either hee knowes , or suspects at least , and that strongly , that he comes in by purchase , and so by an implicite faith hee becomes a periured Simonist . But if you will needs make your sonne a Minister , let him bee one of the best and towardliest ; and if you will needs purchase for him , let it be of such things as are common merchandise , not Gods inheritance . Tithes are Sacred , not to bee bought and sold , no more then the Cure of Soules , or the Calling of the Ministrie , vpon which Tithes attend , as their ordinarie maintenance . Meddle not you with that , for feare of Christs whip . Hee cannot indure bu●ers and sellers in his Temple . And doth it not stand with good reason , why Lai-men should not meddle with purchasing of B●nefices , sith you haue by a strict Law prouided , that Minis●ers shall not meddle in purchasing your Farmes ? And shall not Gods Law be as powerfull to restraine you from laying profane hands vpon that which is sanctified : as mans Lawes are to inhibit● Ministers to purchase a poore Lease of a Farme or Tenement ? Nay , rather let Gods Law stand for euer inuiolable , and consider with your selues , how reasonable your owne Law is , that vpon any termes , without any expresse limitation , prohibits to a Minister the laying out of a little money ( if perhaps hee haue it ) vpon a poore Lease , that may be at least some staie for his poore wife and children , when hee is gone . H●ply the first hint of this Law , was some abuse . If so , as Saint Hierome said vpon the like purpose , I am not so sory for the Law , as for the occasion of it . Yet if some men abuse wine , you doe not presently make a law to forbid all men to drinke any wine at all . But the way is to make a law against drunkennesse : If wee could as readily define what drunkennesse is , as wee are sharpe sighted to condemne a Minister for base couetousnesse , in case hee had a Farme in possession . Indeed , if a Minister should turne Farmer , and Negotiator , relinquishing , or neglecting his calling , let the Law forbid that in any case . For as Saint Hierome saith , Negotiatorem Clericum , ex inopi diuitem , ex ignobili gloriosum , quasi quandam pestem fuge . This were for Ministers to turne Impropriators ( the worst of all other ) to impropriate their Sacred Calling , by bemudding t●eir hands , but more , their mindes , by leauing to bee the Lord●s husband-men , to become the worlds drudges . But howsoeuer , remoue the abuse by law , and that euen of the Medes and Persians , that altereth not . In the meane while bee pleased to take into your consideration , what equalitie there is ( and consequently , what equitie ) between your restraining Ministers from the lawfull purchase of your Farmes , and your vnlimitted purchasing of our proper Free-holds , the purchase whereof howsoeuer Humane Law makes it currant , yet Diuine Law hath proclaimed the contrarie . Besides , if Gods Law were silent , or of no force , yet herein humane and carnall reason might sway you . For consider , I pray you , & consult but with flesh and bloud ; in restraining Ministers from that libertie , what doe you , but bring an old house vpon your owne heads ? For doe not Ministers come out of your loines ? Doe you not make interchangeable & reciprocal marriages with them ? ( except where any of the Lay-tribe ( as too many there be ) doe disdaine to match with a Priest , as they terme vs ) Are not their children your grand-children , doe not their sons match with your daughters , and their daughters with your sonnes ? We are not , as once the Leuites , a Tribe so select , and so separate from the rest of our brethren , but that in all naturall respects we communicate with you . We that are now Ministers , were once ( if you remember ) your sonnes . And your sonnes may be ( if you consider ) Ministers as we . To whom then doe you denie this libertie ? Is it not to your owne sonnes and daughters , and grand children ? Euen to your owne flesh and bloud ? Say , a Minister , your sonne-in-law dieth poore , leauing a poore widow , and so many small helplesse orphanes behind him ; is she not now your daughter still , and are not her babes your grand-children , flesh of your flesh , and bone of your bone ? Well ; you that cannot bee content to giue Ministers libertie so much as to purchase a Farme , if they bee able in their life time ( & haply they were able ; had money ; but for want of such occasion to lay it out , spent it , now it is gone ; and no signe of ●t , but perhaps a few bookes , which now at the Booke-binders rate will not purchase the fourth part of a Farme ) yet no doubt ( such are the bowells of naturall loue , yea and compassion in you , that you will not denie your daughter and grand-children , harbor and maintenance , in this their distressed calamitie . But now if you find a yearning in your bowels , vpon better reason to repeale this law , then haply whereon it was first grounded : yet for all that , you must not thinke to claime the like libertie in purchasing Gods owne patrimonie , which is holy . Your doing Gods Ministers right and reason , giues you no warrant or priuiledge to wrong God. Doe God right , and deny his Ministers , your owne bowells , no reason . But this by the way , to show that in no case sacred Tithes are to be bought and sold. No ? In no case ? Yes , in some case . There is a way of purchasing the sacred Tithes , which would be both acceptable to God , profitable to his Church , and comfortable to the soule and conscience of the purchaser himselfe . How is that ? But alas ! where shall wee find one Purchaser ? Yet wee are not altogether hopelesse . There be verie many charitable and well disposed Christian men and women in this our Church , whom God hath inabled as well with a large hand , as a gracious heart , to leaue goodly Legacies to charitable vses , as Hospitalls , and the like : and no doubt more would bee , if they could find Executors or Feffees in trust , who could but liue to see the will of the bequeather duly executed . Now to all such well disposed Christians , that desire to make them friends of the vnrighteous mammon , and to lay vp in store for themselues a good foundation for the time to come , that they may inherit eternall life : to such let me addresse my speech . How many haue money to lay out vpon land , or so , and cannot light of a fit purchase ? I wil be your intelligencer to discouer vnto you a faire purchase ; so faire , as I cannot but maruell , that neuer yet any hath traded in it . Shall I tell you ? The purchase of Tithes . Why , that is no newes . They are bought and sold euerie where . But I meane here the purchase of Tithes impropriate . These also are commonly bought and sold. But I meane , the purchasing of them , and redeeming of them , to restore them to God againe , for the maintenance of his Ministrie . O noble purchase ! so rare as vnheard of . A worthy obiect , indeed , for euerie rich good man to pitch the eye of his charitie vpon , a worthy subiect to deale in . Would yee erect a new Hospitall ? Sa●● your labour . You haue all re●die at your hand in an impropriate Parsonage ; both house , and d●maines . Plant your hospitall there . A hospitall not onely for poore bodies , but for poore soules too ; poore st●rued soules . For a Parsonage being rightily vsed , is a verie hospitall for the poore , in both these kindes , O , lay out your money heere . Christ made one vnualuable and incomparable purchase , redeeming our soules with his most precious blood . That is indeed without parallell . All the merits of Saint Francis , or Saint Dominicke , wherewith the golden Legend is stuffed , or the vertue of our Lad●●s Milke , as they call it , are not to bee compared vnto That . But if any purchase may bee named after That , in any relation , surely this purchase , of all other is neerest a kin vnto it ; not by way of merit , in no sort that ; for it cost more to redeeme their soules , but by way of meanes to saue mens soules . To purchase an Impropriation , and to restore it to the Church , whose it is , and where it ought to bee , is to purchase the meanes of sauing so many soules , which for lacke of that meanes doe perish . For where the maintenance faileth , the Ministrie faileth ( for Ministers are men , and cannot liue by the aire ) and consequently the people perisheth , for whom Christ dyed . O then , you Christian hearted ones , whom the Lord hath blessed with abundance , make your purchase heere . O , how happie you , that thus may bee the Instruments of sauing so many poore soules , by pulling them out of the fire , as Inde speaketh ! But you will say , How shall this bee done ? I will tell you , doe but entertaine such a purpose in your heart , and God tha● put it in your heart to will , will also direct and enable you to doe it , of his good pleasure . The readie way is , as one saith , Sapere aude , Incipe , &c. Resolue to bee wise betime ; begin . Hee that dela●es the time of doing good , is as hee that obserues the Riuer , while it runne all out . Men vse to put off their doing of good vntill their death . A dangerous aduenture . For either they may bee preuented by vntimely death vnexpected : or after death , their Will may either bee neglected by , or betweene the Executors , or made frustrate by some little flaw in the conueyance , if it bee no bigger , then haply some nimble Atturney may put in his little finger , or but looke through the narrow crany of it , be it no wider then the space of one word , or one small letter . But this commonly happeneth vnto such Legacies , as extend no farther then to temporall ends , as to bodilie reliefe . Although I could wish men would see it done in their life time . But this , which concerneth mens soules , would bee done now while wee liue . Wee need not distrust Gods prouidence , as fearing to lacke it our selues , ere wee die : no , wee may rather expect a greater blessing of God euen in this life . For as our Sauiour saith , Hee that forsaketh house or land , for my sake , and for the Gospels , shall receiue an hundred fold now in this life . Now the money wee part wi●hall for such a purchase , is for Christs sake , and for the Gospels . But if you cannot come to see it performed in your life time ; then consider vpon what assurance you may best trust it to bee done after your death . If I were either able or worthy to giue aduice in this matter , I should thinke , that the Legacie , so to bee bestowed , were best to bee put into the hands of some Colledge in Cambridge , or Oxford , and they , both to lay out the money vpon the purchase , and so to haue the perpetuall Patronage , for the placing of some worthy member of their house in the Pastorall charge so redeemed . But they that are so well disposed and inclined to so worthy a worke , cannot want the best aduice , for the wise and well managing of such a businesse . The Lord God strengthen the hands , and stirre vp the hearts of all true Christians , to put their helping hands to this great worke . No doubt , but many Impropriators themselues well considering and weighing the nature of such a businesse , will be content to meet the Purchaser halfe way , or at least be content to stoope and condescend to some reasonable composition . TO THE HIGH AND HONORABLE COVRT OF PARLIAMENT . now assembled . The humble Supplication of the Author , in behalfe of many poore Soules , that perish for want of foode . HVmbly shewing , to the wisdome of you , the most Noble Senate of this State , that whereas in many places of this Land , where Jmpropriations be , the allowance for the Vicar and Curate is so pitifully small , and the Charge or Cure it selfe so exceeding great ( as commonly Impropriate liuings be , being great Parishes ) as no Minister of any parts , can easily be inuited to take it vpon him , but is necessarily deuolued vpon some poore ten-pound-man at the most , nay in many places lower value , and that by more then halfe in mine owne knowledge ; to the ineuitable perill of so many poore soules , whose mouthes should be fed with the bread of life : yea , my selfe knowing by mine own wofull experience , that in a poore Towne in Yorkeshire , where first I tooke breath , and was bred vp , that long before I was borne , and euer since now aboue this fortie yeeres , there hath not been a Preacher , but only a poore Reader , one of the cheapest rate , yea one that dwelleth two long miles off , at another Towne , where he hath also another Cure , posting between , ( albeit now a poor Emeritous Octogenarie Leuite ) to serue both hired at so small a rate , as I think himselfe , as poore as he is , would blush to name it , although the Parsonage it selfe be worth two hundred and forty pounds at the least by the yeere , there being also a poore Vicaridge house , which is also made by long-custome impropriate , being let out for a Lay-mans tenement ; so that there is neither Minister , nor School-master to instruct old or young : which one Precedent , without any further knowledge , may iustly breed a feare , that many other places impropriate in this Kingdome may suffer the like calamitie . May it please your wisdomes therefore , out of a tender compassion to the many dispersed Flockes of Iesus Christ in this Kingdome , who are as Sheep without a Shepheard , suffering Egyptian darknesse , euen in the midst of Goshen , to appoint and allot by Act a certaine proportion ( according to your graue iudgements ) of all Impropriations within this Kingdome , to the better maintenance of a worthy Minister , especially where there are no Vicaridges at all indowed , or those that be , are very poore and incompetent to maintaine liberally the Lords labourers . So shall you bring a blessing vpon you and yours , yea vpon this whole Land and Church , extending euen to Posteritie , whose race shall ( we trust ) sing the memorable Acts of this euery way ( as we pray ) most prosperous and happy Parliament : and your humble Suppliant shall daily pray to God so to blesse this your happy Assembly , as hereby Gods glory may be aduanced , Religion propagated , the Common-wealth established , Antichristian Heresie extirpated , and your selues blessed in your deed , Amen . The Authors Conclusion , contayning his ingenuous protestation , and zealous gratulation . AS it is in the naturall body : so in the politike . The fairest and best constituted body may haue some bad inbred Humours , or Impostumes , or Vlcers , which as they bee growne to greater height , require the bitterer Pills and Potions , the sharper Lancers , the hotter Cearers , and more eating Corr●siues . Now although the remedie bee applied onely to the ill-affected part , or member : yet , such is the mutuall sympathie of all the parts , that they all ioyntly suffer , as one ; all complaine alike of the bitternesse , sharpnesse , and smartnesse of the physicke , impatient of it , as if each part were the Patient . Which waighing with my selfe , I might iustly suspect , least this Censure of Simonie ( consisting of so many Ingredients , composed as it were into one plaister or pill , according to the iudgement and prescript of so many Doctors , proportionated to the qualitie and quantitie of the disease ) being found to be so bitter and sharpe as it is , although it be applied onely vnto some ill affected members in this goodly and beautifull body politicke , yet the most intire , vnco●rupt , and most noble parts , out of some tender sympathie , might complaine , as if without discretion I applied it to the whole : but that I know , there is no one member of the body naturall , can better put a difference betweene its owne integritie , and its fellowes infirmitie , then those of the politick can . So that for me , as it were but the simple Apothecarie of so many Doctors , to goe about to protest , that this Censure is not generall , as applied to the whole : what were it else , but to argue , as if any impotency of sinister conceit ( where there is no iust cause giuen ) could take impression in such noble generous brests , the intire members of this beautifull body , or as if I could be guiltie of mine owne innocency . But herein must my protestation breake forth : nay , rather let it be turned into a ioyfull gratulation : How many are there , how many ( I say ) not a few , both of the truly generous Nobilitie , and of the truly noble Gentrie , euen all the truly vertuous of both , whose Patronages are not tainted with the least touch of Simoniacall corruption ? Yea how many , and some of mine owne knowledge ( whom I should not stick for their honour sake to name , but that the raritie of them in regard of mine owne knowledge , might seeme to breed enuie , and therefore I will reserue their names , till I can get a greater number , and shall haply haue occasion to touch vpon this argument againe ) many , I say , who in the vacancie of the Benefices within their Presentation are not Patients , looking to be sought to , and sollicited ( a thing which commonly hath no good sauour ) but themselues are Agents and Sollicitors , sending to the Vniuersities , and inquiring after the worthiest men for such a place and charge of Soules , on whom , thus carefully sought , and iudiciously found , they freely collate the Benefice , sending the worthy Scholler ( haply now pooring on his bookes in his priuate Cell , and dreaming on no such matter ) the Presentation sealed vp in a Box : so farre are they from expecting , that any Schollers modestie should be made so much as to blush , by being a Suitor , much lesse his honestie be blamed , for presenting his suite sealed vp in a Bagge . Wherein , mee thinkes , I see a noble emulation betweene the Laitie , and the Clergie of England , and ( let mee speake it in the Apostles sense ) betweene the children and the fathers . You are the gracious Sonnes , the sacred persons Patrons , are your spirituall Fathers , who haue begot you by the Word of Truth . O blessed emulation , free from the least enuie , sauing that it may well bee the enuie of other Nations . Emulate still yee sacred Fathers of the Church , and you noble heauen-bred Sonnes of such Fathers , of such a Mother . Contend on Gods Name , who shall bee able to lift vp whitest and purest hands , freest from Simoniacall briberie , when you shall all stand together at the great Barre : that as you were carefull to call worthy persons to the Pastorall Cures within your Patronage , bidding them , Come , not abiding till they should come without a Calling : so it may bee said to you at that day , being of the number of Gods Elect , and called to the great assembly of the Great Shepherd , collected by his Angels from the foure windes , Come yee blessed of my Father , inherit the Kingdome prepared for you from before the foundation of the world . O blessed recompence ! As you freely called the blessed Ministers of Christ , inuiting them to come to their Ecclesiasticall or Leuiticall inheritance here in the Kingdome of Gods grace , prepared for them by Gods speciall appointment , and vnder God by your speciall care , as Gods Feoffees in trust : so then at that day , You that haue beene faithfull in a little , shall bee made Rulers ouer much , and enter into your Masters ioy . What shall I say more ? Your vertues haue almost rapt mee with you into that third Heauen , where also I see other of your workes following you , and giuing full testimonie to what I haue said . And here I haue a new occasion to breake forth into a second Gratulation ; where I must begin with you the worthy Knights and Gentlemen of the Lower House of Commons . For I heare that now of late you haue by one vnanimous Vote , for your parts , passed a Bill in your House , that Patrons also shall take the Oath of Simonie , in as large and ample manner as the Presentee doth . Here let mee also congratulate my owne happinesse , that my maine Petition and Desire is granted , before I could come to make it knowne vnto you . And blessed bee God , who hath put into your hearts this godly care . You haue begun it , and it is alreadie more then halfe done , nay , as good as altogether done . For you haue commended it to the Honorable Lords both Spirituall and Temporall of the Vpper House . And is it not then as good as done ? For comming to the Temporall Lords , their pure vn-simoned hands will easily subscribe : and doubt not then of the sacred hands of the Lords Spirituall ; whom , if the matter laboured of some difficultie , you should finde as the Triarij , to redintegrate all . And what is wanting then , but ( which is neuer wanting vnto you , and to the Church of God ) the Kings Royall assent , which shall crowne this noble Act. From the influence of whose Spirit ( no doubt , next vnder God ) as from a most carefull Nursing-Father of Gods Church , this motion came first to bee inspired into you , as the will and affections receiue their prime direction from the Soueraigne Dictate of the intellectuall Power . And to make this good , mee thinkes , I see the very foot-steps of his Maiesties Spirit and ingenie leading you along vpon the ground of reason , and equitie . For , with what reason and equitie , shall hee that purchaseth , both be punished in purse , and pinched in conscience , by taking the Oath ; and he that selleth , shall inioy his Chapmans pecuniarie mulct , as a reward of his owne equall , if not superiour , sinne , and his conscience called to no account for it . As if a Law were made to punish him that is robbed , and not the Thiefe ; or to punish him that is oppressed by vsurie , and not the Oppressor . If any Recusant , though hee professe to bee the Kings Liege Subiect , yet refuse to take the Oath of Allegeance , who will sweare for him , that hee is , and will bee a loyall Subiect ? so that Patron , that shall bee vnwilling , either that a Law shall bee made for him to take the Oath of Simonie , or being made , will be loth to take it , who will sweare for him , that he neither is , nor meanes to bee a Simonist ? From my House in Friday-street . May 24. 1624. Soli Deo Trin-Vni Gloria . FINIS . Errata . PAge 2. line 23. reade vnderstand . p. 3. l. 8. for , gi , r. giuen . p. 5. l. 10. for , it , r. is . p. 9. l. 2. r. appropriate . p. 16. l. 6. r. quenquam . p. 17. l. 29. for is , r. it . p. 26. l. 22. r. Simonie , p. 29. l. 9. blot out the former , him . p. 32. l. 1. r. the right . and l. 7. r. Damasus . p. 38. l. 37. r. sectantur . p. 49. l. 27. r. supitis . p. 41. l. 21. r. sugere . p. 42. l. 15. r. such sacred . p. 42. l. 20. r. Glose . p. 45. l. 8. blot out the latter not . and , l. 22. r. euasion . p. 65. l. 23. r. gaines . p. 83. l. 18. r. potentia . p. 88. l. 17. r. fearefully . p. 96. l. 13. r. infima . p. 105. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 113. l. 3. r. oath . Other smaller faults , as some mispointings , or so ; I must referre to the judicious Reader to correct . Notes, typically marginal, from the original text Notes for div A17294-e650 Cic. Offic. lib. 3. Notes for div A17294-e1460 Coel. Rhod. le●t . antiq l. 8. c. 3. Chrys. in Act. Apost . cap. 8. hom . 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Can. 1. p. 2. qu. 1. gloss . Can. 1. p. 2. qu. 3. gloss . Aqu. 21. q. 100.1 . Zanch. de 〈…〉 . Ibid. Qui studet . Concil . Const Sess. 43. D●●retum contra Simoniam . Can. 1. qu. 6. Caluin . in Act. 8. Lyra. in Act. 8. Aug. in Iob. Tract . 10. Sub nomine Episcoparum intelliguntur alij Ecclesiae Ministri . Lyra. 〈◊〉 . 1. p. 2. q. 3. Ibid. Ruth . 4. Num. 18.21 . Chr. in Act. 1. Hom. 3. Remains . p. 232. * D. Carleton Bishop of Chichester . 1. Kings 10. Heb. 7.4 . Num. 18.28 . * Veri●●● res pertinet ad Christum , sed vmbr● ad Legem Aqu. in Col. 2.17 . Et Ca●u . ibi● . substantia illarum rerum qua· Ceremon●ae ol●m figurabant nobis exposita●stante oculo● in Christo quia in se continet , quicquid illae futurum defignabant . * Concil . Magunt . ca. 3 8. de decimis . 1. Cor. 9.14 . 1. Cor. 10. Cau. 1. p. 2. qu. 1. gloss . Leuit. 27.21 . Prou. 20. ●5 . Maturè vt cum cognorint , perpetuò oderint ▪ Terent. Hieron ad Nepotiani● , Epist. 2. ● . Thess. 5.22 . Aug. in Ps. 130. * Lyra. Zanch. August . 1. Iohn 3.15 . Matth. 5.28 . 31. Elizab●th . Chap. 6. Canons and Constitutions 40. * Vide Esp●nsaeum de Episcopatus suga & recusatiou● , Lib. 3. digr●ssionum . cap. 4.5 ▪ ● . & 7. 1. Cor. 11.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orcus , signifieth an Oath , and differeth onely in aspiration from H●ll . Here to seemeth Homer to allude . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So sometimes a ●ower oa●h may proue a stre●me of the riuer Styx . 〈◊〉 cu●us turare timent & fallere 〈◊〉 . Aug. in Ps. 130. Caluin in Act. 8. Act. 8.15 . Hist. Concil . Trident . Eutrop. Rom. hist. li. 2. Epist. 2. lib. 2. Heb. 12.16 . Concil . Mogunts . 〈◊〉 . 16. p. 2. q. 7. Glosse . * Ecclus. 27.2 . Iu● patronatus per sevendi non potest , ●ec in feudum dari , sed transit cum villa , que venditur , vel conceditur , 22. q. 100.4.3 . Can. 6.4.7 . p. 2. glosse . * De sola gratia non de mero iure Laico , tali ex sundatio●e seu constructione de iure permittitur Ius patronatus . Extra tit . 1. de elect . glosse . * Sunt autem tria , quae consequ●tur patronus , honorem , onus , & vtilitatem . Honorem habet in present●ndo : ●nus ▪ in desendendo Ecclesiam , nequis Dila●idet ●am ; vtilitatem quia si vergit ad inopiam prouidebit ei Ecclesia abundantius quidem quā coeteris pauperibus . Can. 16 p. 2. q 7. * Concil . Tolet. 9 Can. 2 Decernimus vt quandiu fundat●res Ecclesiarum in hac vita superstites fuerint , pr● eisdem locis curam habeant Solicitam , itaque Rec●ores ido●eos in eisdem Basilicis ijdem ipsi Episcopo efferant ordinand●s . * Sexti de reg . iuris . lib. 5. Benef. Eccles. gloss . & de offi● . vic . li. 1. tit . 13. * Aqu. 22. q● . 100. * Zan. li. 1. de vitijs externi cultus· * Bern de Confi . l. 4. c. 4. * Sunt adulatores potius quam Doctores , qui do cent Papam Beneficiorum omnium esse Dominum , ac ideo cum Dominus iure vendat id quod suum est , necessariò sequi in cum non cadere Simoniam . Ex hoc fonte tot in Dei Ecclesiam abusus & grauissimos morb●s irrupisse , quibus ad salutis ea desperationem fere laboret , & quorum fama ad infideles vsque dimanet , hanc praecipuè ob causam Christianisinum deridentes , atque blasphemantes . Espens . in Epist. ad Titum in tit . 2. Turpilucri . pa. 480. Lutetiae Paris 1619. * In Epist. ad Tit. cap. 1. in tit . 2. Turpilucri . * Aqu. 22. q. 110.3 . c. * Aqu. 22 q. 100. * Greg. Decret . de Simon . l. 5. tit . 3. Aquinas . Petrus Domianus l. 2. Epist. 1. * Grat. Ca● . 1. q. 1. p. 2. gloss . h Bern. de Consc. ad Lug●n . l. 4. c. 4 i ●reg . Epist. 110 k Ans●l . in Heb. 5.4 . l Chrys. in Act. Ap. cap. 1. ●o . 3. To the same purpose Grego●y . Cypr. Epist. 72. Concil . Ele● . Can. 22. Gloss. * Decret . Gregor . De Simon . li. 5. tit . 3. ca. 18. * See Satute in Ecclesiasticall persons of Simonie . * Gratian. Eccl. 10.10 . Zach. 11.13 . See the Index Expurgatorius , in quarto , according to the copie printed at Madrid , by Alph●●sus Gomezius , the Kings Printer , 1584. The copie printed at Salmur , by Tho. P●rtaw . 1601. Ex malis moribus , bone leges . Gratian. causa . 1 2. pars . quaest . 1. 〈◊〉 . Gregorius S●●grio Episcope Augustodunensi . Ambros. de P●●●r●li cura . Concil . Chalced. Ambros. ibid. Greg. in regist . Concil . Brachar . Ibid. Mich. 3.11 . Greg. Epist. 114. Theodorico & Theoberto Rogib . Francorum . * Non●um ver 〈…〉 , Praecipimus & mandamus . 1. Cor. 7.11 . 1. Sam. 15. Ambros. de dignit . Sacerdot . cap. 5. Aquila non capit musca● . Heb. 12. ●7 . Ioh. 10.10 . Gen. 31. 2. King. 5. Act 8. Cypr. de Spiritu Sanct● in fine . Mal. 3. ● . 1. Sam. 21.15 . Cic. offic . lib. 2. Phil. 2.17 . * 2. Sam. 6 7. * 1. Chro. 13.10 . Rom. 3.8 . Iob. 13.7 . Mercerus in ●unc locum . Matth. 9.38 . Greg. Mag. Past. curae . pars 1. c. 9. * 1. Tim. 3.1 . Greg. ibid. cap. 8. Can. 1. q. 1. p. 2. Origen . in Matt. cap. 15. Origen . in Matt. Tract . ●4 . * 1. Ti. 3.2 . &c. Cyril . Epist. 6. Aug. Valeri● . Epist. 148. Aug. de Ciuit. De● . lib. 19. c. 19. Chrys. in Act. 1. homil . ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. ex varijs in Matth. locis , hom . 20. Chrys. in Epist. ad Tit. cap. 2. hom . 1. Chrysost. ●n Epist. ad Coloss. c. 1. hom . 3. Erasmus . Zozom . ●col . hist. lib. 8. c. 19. Claud. Espens . de Episc. fuga . Gaspar Contar. Card. de Offici● Episcopi , lib. 1. Contar. ibid. Remaines . Ibid. Bernard . sermo ad Clerum . Ca●enatosque 〈◊〉 , Mutandos 〈◊〉 grau●oribus . A●son . Greg. in Regist. 1 ▪ q. ca. 3. 〈◊〉 . in prae●at . l. 2. aduers. Hereses . Sic. Aug. l. 2. con . adue●s . leg . & Proph. ca. 12. Yet Aug. in Psa. 54. s●ith , that the errour of the Capernaites , was the first Heresie in the P●imi●●ue Church : but he c●lls it not a Mother●heresie , as not dream●ng then of succeeding times wherein haue been bred ●uch a Masse of Romish Caper●●ites : as Dan●us obserue●h vpon his first Chapter of Heresies . * Greg. Decr. de Sim. tit . 3. S● Dominus . * Gen. 20. Greg Epist 67. It w●s Grimaldu● his complaint in E●i . 6 his time , in hi● eloquent Oration to the Bishops , and the rest of the Conuocation at Pauls : Vt Distrabuntur opes Ecclesiastic● ! Sacerdotiorum quam frequen● est nundinatio ! 〈◊〉 templa sun● venales Ecclesiae . Libet exclamare : Non est improbe , do●us non ager homo est , quem emisti Hominem voras , vel potius hominum multitudutem . Est ergo Simoniac●● plagiarius . * Can. Apost . 30. Aqu. ●● q. 100. art . 6. Greg. de●ret . de rerum tit . 9. Gra. Gloss cau . 1 q. 1. p. 2. * That which so much puzzled the Councel of Trent , that at last this Canon was charged , Si quis dixerit in Minist●is , dum sacramenta con●ficiunt , & conferunt , non requiri intentionem saltem faciendi , quod facit Ecclesia . Anathema sit . If any shal say that while the Ministers or Priests are about the consecrating of the Sacr●ments it is not required that they haue an intention at least of doing that , which the Church doth : ( as much to say , as , Create their Creator or so ) Let him be an Anathema . Concil . Trid. Sess. 7. Can. 11. * Greg. de Sim. tit . 3 ▪ l. 5. Matth. 19.10 . Concil . Chal. c. 4. Concil . Aurel. c. 4 Extrana . com . l. 3 Paulus venetus . p. 2. Psal. 83.12 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solis domus . Et Christi E●c●e●●a est domus Christi , qui est Sol ●ustitiae . Mal. 4.2 . * Simoniaci dicuntur sacrilegi , Can. 1. q 1 p. 1. Sunt quidem Gloss. Ambros. de Paradiso , cap. 14. Pro. 20.25 . Mal. 3. 2. Chron. 13.10 . Can. 1. p. 2. q. 1. Ambr. lib. 1. de Poenit ad Nouat . Act. 5. 〈◊〉 . 8. Hieron . Epist. 7. ● Let●m . Ioseph . de bello Iud. lib. 2. cap. 6. Aug. de Tempor● ser. 219. Andr. Hisp. in regula plu Dec. * Chrys. in Matt. ca. 6. Hom. 21. Cyril . in Iob. li 7. ca. 1. per Iob. Clicht . * Post te Curremus inodorem vnguenterum t●●rum . Cant. 1.3 . vulg . Ambro. de dignitat . Sacerd . cap. 5. * He saith not , Mille libras , or Duo vel tria librarum millia . Psal. 15. Ioh. 10. Lyra. in Ioh. 10. * P. Damian l. 1. Epist ad Summ●s Pontifices . Epist 9. ad Nicol . 2. Ro. Pontificem . * Greg. Epist. 114. Theodorico & Theoberto Regibus Francorum . * Bernard Ser. ad Pastores in Synodo . Cic. de Senect . * Sir ● . C. * Iudg. 16.26 . Ferus in pass p. 2 * Gratian pars . 2. causa 1. Sicut Eunuchu● . Serm. in Psal. 69.9 . The zeale of thy house hath eaten me vp . Epist. ad Theod. Ioh. Howson . 4. Nouemb. 1597. Related by Democritus ●unior in his bookes of the causes of Melancholy p. 177. Pers. Sat. 3. Martiall . 2. Chron. 13.9 . Perkins . Prouerbe . * Gen. 49.14 . Adeo execrabilis est quorundam religiosorum ambitio , qua semper p●us ambiens , eo magis fit insatiabilis , quo sibi amplius indulge● ▪ extra● . Ioh. 22. tit . 3. Execrabilis . * Tria Beneficia pro vno Episcopatu . M. Marb . * Note , that in those dayes , none were admitted into the Ministerie , but withall they were instituted and admitted into a benefice , or some spirituall preferment . Hist. Concil ▪ Trid. l. 6. 1. Cor ▪ 4.9 . Ezra 8.22 . Can. 1. p ▪ 2. q. 1. Quos . * Noting the hainousnesse of this sinne , which none but the Pope can absolue ; as also what a deare excommunication that must needs proue , the absolution whereof cannot be redeemed , but at the Popes own Holinesse hands . For all reserued cases , are his Holinesse proper fees ; as Bishops Palles , and Saints canonizations , &c. Mar. ● . 36 . * Gal. 6.7 . * Matt. 24 45. Notes for div A17294-e22470 Matth. 25.34 . Matth. 25.21 . 
A17307	----	The seuen vials or a briefe and plaine exposition vpon the 15: and 16: chapters of the Revelation very pertinent and profitable for the Church of God in these last times. By H.B. rector of Saint Matthews Friday-street. Burton, Henry, 1578-1648. 1628 Approx. 320 KB of XML-encoded text transcribed from 81 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A17307 STC 4155 ESTC S107076 99842779 99842779 7467 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17307) Transcribed from: (Early English Books Online ; image set 7467) Images scanned from microfilm: (Early English books, 1475-1640 ; 708:04) The seuen vials or a briefe and plaine exposition vpon the 15: and 16: chapters of the Revelation very pertinent and profitable for the Church of God in these last times. By H.B. rector of Saint Matthews Friday-street. Burton, Henry, 1578-1648. [12], 16, 19-146 p. Printed by William Iones, dwelling in Red-crosse-street, London : 1628. H.B. = Henry Burton. In part an answer to "The olde religion" by Joseph Hall and "A treatise of the divine essence and attributes" by Thomas Jackson. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Bible. -- N.T. -- Revelation XV-XVI -- Commentaries. 2004-06 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-08 Rachel Losh Sampled and proofread 2004-08 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE SEVEN VIALS Or A briefe and plaine Exposition vpon the 15 : and 16 : Chapters of the Revelation , very pertinent and profitable for the Church of God in these last times . By H. B. Rector of Saint Matthews Friday-street . Reve : 19.19 , 20. And I saw the Beast , and the Kings of the Earth ▪ ●nd their armies , gathered 〈◊〉 to make warre against him , that sate on the Hor●● 〈◊〉 against his army : And the Beast was take● , and with him the False Prophet , that wrought miracles before him , with which he deceived them , that had the Marke of the Beast , and them that worshipped his Image . Th●se both 〈…〉 into a Lake of fire burning with 〈…〉 ▪ LONDON , Printed by William Jones , dwelling 〈◊〉 Red-crosse-street . 1●28 . TO THE HIGH AND MIGHTY PRINCE , CHARLES , KING OF GREAT Britaine , France , and Ireland ; Defender of the Faith , &c. Dread Soveraine . DIOGENES , the more he was by Antisthenes the Philosopher threatned & beaten from his schoole , the more ardently he frequented it , saying to his Master , Do you but beat , I will find you a head ; nor shall you find so hard a club , as therewith to driue me away from your Philosophy . What hee did & suffered for Philosophy's sake , the like or more am I ready to sustaine for the service and honour of Your Majesty . No discouragements can beat me from this resolution ; no not death it selfe . So prevalent i● my affection , as my insufficiencies ( best knowne to my selfe ) cannot restraine it . Yea though I was told Your Majesty was lately offended with me . But I answered , No ; J had no reason to belieue it . For first , J knew well the gentle disposition of your royall breast , guided by such a dextrous iudgment , is not easily incensed , where there is no iust cawse . And J am sure I daily inioy the influence of your favour , though not the gratious aspect of your face ; for even the feet doe liue , & moue , though remote , by the Heads breathing . You are the breath of our Nostrills . And as J told my Lord of London , at my first examination about Israels Fast , All that I had done , was for Gods glory , the service of my King & Country , & the Church of England , whereof wee were members ; and for which I was ready ( if need were ) to lay downe my life . And now gratious Soveraine , J am bold to present Your Maiesty with such a peece , as no Prince in Christendome , but Your selfe , can iustly challenge the dedication of it , if the meannesse of the Presenter doe not extenuate the worth of the Present . Jt containes a most divine Prophecy , of the pouring out of the seven Vialls , Revel ▪ 16 : which , according to that ability vouchsafed me of Christ , the least and last of all his servants , J haue indeavoured to open . Jt pertaineth to Your Maiesty by a proper right . The full accomplishment of this Prophecy is like to fall in Your gratious Raigne ( which God prolong ) to make it glorious to posterity . And surely when J compare the fulfilling of this Prophecy with those many Princely indowments , which Your God hath inriched Your Royall Person with , J am so much the more confirmed in this my perswasion . Such a zeale , such loue of the truth , such a peerelesse , and Princely wisdome , such a magnanimous spirit , were not planted in Your noble breast for nothing . So as I dare boldly conclude , as was said to David ▪ Your Maiesty shal do great things , and prosper . Nor speake J by coniecture . This Prophecy will clearly evidence the same . Cleare it is , ( though for the present it seeme cleane contrary ) that the destruction of Antichrist , with his whole power and confederacy is now neere at hand . And for proofe and perswasion thereof , J wish it stood with Your Maiesties good pleasure and leisure to read over this Prophecy . It is but the expense of a few howers , but may exercise Your best meditations and noblest thoughts for many dayes , many yeares after . This whole booke of the Revelation is a Propheticall Chronologie t● the end of the world . Of it Christ pronounceth , Blessed is he that readeth , and they that heare the words of this Prophecy , and keep those things which are written therein ; for the time is at hand . How much more is this verified of this last and most famous Prophecy in this booke , towards the full consummation whereof these our present and last times draw on ●amaine . Your Royall Father , of blessed memory , even in his youth , wrote a most exquisite Paraphrase of this whole booke ; from whose bright torch all along I haue beene bold to borrow light for my dimme candle . But me thinks I heare some suggest , O Sir , this booke is not licensed . But whose fault is that ? The Authors ? Or the Licensers ? I could wish , that such suggesters would confesse the true cawse , why Orthodox bookes are so borne downe , as they may not be licensed . For Popish & Arminian bookes are licensed ; but the contrary , such as are writen in confutation of them , & are according to Gods word , & the doctrine of the Church of England , may not be allowed . So that I humbly submit it to your Maiesties vnpartiall iudgement to determine , whether the Printer , for printing such a booke as this without license , or he that should license such Orthodox bookes , & will not , according to authority in that behalf , be more worthy of censure . And certainly they that suppresse Orthodox bookes , would they not also stop Preachers mouthes , that they should not speake the truth ? Yes certainly● For , may it please your Majesty to vnderstand , how even your Majesties honour suffers in this case . For whereas vpon a Proclamation published in your Highnesse name , Iune 14. in the second of your Raigne , expressely forbidding any preaching , or printing of such Doctrines , as were repugnant to the Doctrine of the Church of England established , we all hoped , that all Arminian & Popish Doctrines would be husht , & silenced ; wee by experience find it quite contrary : for the Arminians shamelesly alledging that all their doctrines are according to the Church of England , vnder this pretence they wold suppresse all truth , as forbidden by your Royall Proclamation . Which if it were true , it should not be lawfull any more to preach the Gospell , then to print books in defence of it . So that some are neither affraid , nor ashamed to say , in plaine termes , that they must license no bookes against Arminius . Good God , what pittifull times doe we liue in , & how different from former , as I was bold to tell my Lord of London ? But I trust your Maiesty will vindicate your honour herein . Gods truth exprest in Scripture is no changeling . This is that , which wee call the Doctrine of the Church of England , and no other . This hath beene sealed by the blood of so many Martyrs , witnessed by so many Worthies of our Church , for almost this fourescore yeares without intermission , whose writings no time shall blot out , & ratified by so many Acts of Parliament , as not all the Devills in hell , nor all the Arminians on earth , shall be able to disanull it . The Gospell shall flourish maugre all opposites , even vntill all the seven Vialls be poured out , which shall be in the vtter destruction of Babylon , as is cleare by this Prophecy . In vaine doe they attempt to discountenance the truth , by branding & blaspheming it as Puritanicall , rebellious , & the like . This truth which we professe , makes your Royall Diademe both firme & glorious . Herein we appeale to your owne clearest iudgement , whither those who professe themselues Arminians , or those , whom they reprochfully call Puritans , do more honour & maintaine your Kingly Soverainty It is Gods owne Prerogatiue , that he cannot be vniust , although hee bee Omnipotent . Princes are called Gods , but they are not so essentially . And theirs comes neerest to Gods Prerogati●e , the greater power they haue over their wills & affections , to do nothing but what is iust , according to law and conscience , the onely rules of all iustice . No man ever better defined , or distinguished betwixt a lawfull good King , and an vsurping Tyrant , ( they be his owne words ) then the most iudicious King Iames , of blessed memory , in his Basilicon Doron , the second part , in the beginning . Also in his speech in Parliament , 1603 : towards the end ; & in his Speech to the Lords and Commons of the Parliament at White Hall , 1609 : towards the beginning . And suffer me ( Gratious Soverain ) to alledge two or three of his Royall Sentences , for the confutation of all Sycophantizing Flatterers , that labour to set at odds , & in a most perillous opposition your Prerogatiue , & Lawes , & so c●nsequently your Royall Person , & loyall People . In these our ●imes ( saith he ) we are to distinguish between the state of Kings in their first Originall , & between ●he state of settled Kings and Monarchs , that do at this time governe in civill Kingdomes So ●hat his Maiesty having mentioned the Bishops Sermon then , wherein he had spoken at large , & in generall of the power of Kings ; the King adds this qualification of his owne , saying , If I had beene in his place , &c. I would haue concluded as an English-man , &c. putting so , a difference betweene the generall power of a King in Divinity , & the settled , and established State of this Crown and Kingdome . And a little after : In such Kingdomes , The King binds himselfe by a double Oath to the observation ; of the fundamentall lawes of his Kingdome : Tacitly , as being a King , and so bound to protect as well the People , as the Laws of his Kingdome : and expressely , by his Oath at his Coronation so as every iust King in a settled Kingdome is bound to obserue that paction made to his People by his Lawes , in framing his government agreeable thereunto , according to that paction which God made with Noah after the Deluge , &c. perpetuall & invilable . And therefore a King governing in a settled Kingdome , leaues to be a King , and degenerates into a Tyrant , as soone as he leaues off to rule according to his Lawes . Therefore all Kings , that are not Tyrants , or periured , will be glad to bound themselues within the limits of their Lawes ; and they that perswade them th● contrary , are Vipers , and Pests , both against them ▪ and the Common-wealth . So the most iudicious King. Thus they that would seeme the Kings most intimous & intire friends , by opposing his Power against his well settled Laws , are by King Iames his verdict , no better then Vipers , & Pests , and that both against the King , and Common-wealth . Vipers eat through their Mothers Bowells , & Pests destroy & sweepe away all . And the Lord ever remoue far from your Maiesty such Vipers , such Pests . Would they turne the Prerogatiue into a Derogatiue , & the best & most religious King in Christendome into a Tyrant , & one periured ? God forbid . But the Lord our God , who hath given vs such a Sonne to sit vpon such a Fathers Throne , established by iustice & mercy , ever keep the Kings heart from being infected by any such Pests . Herein let your Prerogatiue Royall ever most gloriously shine forth in manifesting your Maiesty to be like your selfe , a most righteous & religious King over a free people , in governing them according to your iust Lawes established , and most vnlike to a Tyrant over slaues . Thus your Maiesty so nobly acquitting your Kingly honor to the Parliament now assembled , & before all the world ; & vindicating your Royall reputation , from all those , whom your Royall Father of blessed memory calls Vipers and Pests ; pronouncing a woe to such , saying , Woe b● 〈◊〉 him , that divides the Weale of the King from the Weale of the Kingdome , sith the hearts and riches of the People , are the Kings greatest Treasure : what infinite loue doth it win of all your loyall subiects , and what a terrour will it strike into your enemies ? This happy Vnion of affections between Prince & People , the Head & the Body , shall make you invincible , & victorious , amiable to your friends , terrible to foes , Honourable with all . Go on therefore in this your Honour , most renowned Soueraine ; your zeale to God in maintaining his Truth , in suppressing Arminian Heresy , in supplanting all corriuall-Idols , being ioyned with your iust policy , and truely Kingly gouernment of the best people in the world : shall so fasten you to God , and him to you , and your people , that the generations succeeding , shall haue cause to call you blessed , and heauen shall at length welcome you with a crowne of glory ; all which is the dayly & dutifull prayer of Your Majesties most faithfull Subiect and Servant , HENRY BVRTON ▪ Chap. 15. As a Preface to the 16. Chapter . THis last booke of the holy Bible was purposely penned for these last times , as to forewarne , so to fore-arm Gods people against the last and extremest perills . And sith we of this generation are fallen vpon the extremities of the world , this booke was never more seasonable for any age to be opened , and applied ▪ ●hen for this of ours . And so much the rather , because we haue survived to see with open eyes the accomplishment of most of the Prophecies of this booke already , so that we may more confidently write or speake of the ●hings therein contained , then those that lived in former ages . And seeing of all other parts and passages of ●his booke , none are so punctuall and pregn●nt in se●●ing forth the present times , together with the next immediately foregoing , and that which is imminently to ensue , then these two Chapters , the 15. and 16. I haue therefore made speciall choyce to spend my best meditations vpon them , and that for two principall causes . First , for ministring consolation and courage to ●he deiected and disconsolate people of God , drooping ●nd hanging downe their head , as if they were ●he on●y sheep appointed for the slaughter : and for admoniti●n , or else terror to their vowed enemies , or false frends , to bee well advised what they goe about , least they br●ng an old ●ou●e vpon their 〈…〉 plagues and punishments which 〈…〉 to the vtter confusion and perdi●ion of the great Antichrist , and all his confederates . It 〈◊〉 the ●●ying of that royall and pe●r●lesse Paraph●a●● King Iames of happy memory , in his Epistle to the Church Militant , before his Paraphrase . This booke I 〈◊〉 a special●● an● on against the haereticall wall of our common adversaries the Papists . And least any s●ould obiect , t●at 〈…〉 is so obscure and allegorique , ( to vse the words of that royall Pen , ) that it is in a manner vnprofitable to be taught or interpreted : his Maiesty easily puts it by , 〈…〉 that thi● booke of it selfe proves how profitable it is for this age ▪ seeing it is the last Revelation of Gods 〈◊〉 and prophe●y that euer was , or shal be in the world . Being 〈…〉 also ( saith he ) to comfort 〈◊〉 , that might otherwise 〈…〉 , becau●● of the greatnesse of temptation from the 〈◊〉 ▪ and his followers ; and therefore in the vision of the 〈…〉 declared ( saith the King ) what plagues shall light vpon the Pope and his followers . Nor need we be dismayed with the ●eare of obscurity , for the title of the booke is , The Rev●l●tion of Iesus Christ. Nor neede we thinke it vnprofitable to be read or expounded : for in the very front of the booke is prefixed , Blessed is he that readeth , and they that heare the words of this Prophecy , and keepe those things which 〈◊〉 written therein , for the time is at hand . And if the time were at hand then , how much more now ? This booke being written by the last surviver of all the Apostles , and not revealed vnto him , till the last of his old age ▪ which was neare vpon the hundreth yeare of Christ ▪ nor yet generally revealed vnto the Church , till so 〈◊〉 time after : all arguing , that the principall vse of thi● booke was specially reserved for vs , vpon whom the end of the world are come . Now to pa●●e by all further circumlocutions , or preambles , come we directly to our matter intended : where●of though the chiefe substance & 〈…〉 comprise● in the 16. Chapter , yet finding the 〈…〉 thereunto , and to bee a● a key to 〈…〉 the 〈◊〉 thereof , it is requisite that we take this key along with vs. In the 15. Chapter , verse 1. we haue certaine motiues vnto our better attention to this insuing Prophecy ▪ as first , Iohns testimony ▪ I● and the evidence of it ▪ I ●aw ; the fairest witnesse : thirdly , the obiect , a 〈◊〉 : and what doth more affect mans curiosity , at least , then to see signes . And this signe in heauen , seemes to be that , which Christ calleth the signe of the Sonne of man 〈…〉 ▪ Mat. 24.30 . not only because it appeares after the generall darkening of the Gospell , and the falling or Apostacy of many starres in the Church ▪ ver . ●● . but also , because these vialls are the evident fore-runners of the second comming of Christ ; as will appeare more fully in this insuing treatise . And fourthly , the place where , in heaven , namely in the Church of God , which both in this booke , and throughout the new Testament is vsually vnderstood by heauen , as the kingdome of heaven for the Gospell and ministry thereof in the Church : And this signe in heaven may well be taken for the signe of 〈◊〉 Sonne of man , mentioned Matth : 24. as will more and more appeare in the progresse of this Prophecy . Fifthly , this sign is great and marvellous ; which if we apply to the admirable breaking forth of the Gospell in the beginning of these 7. Vials , we cannot but be amased with the marvailous greatnes of it . Sixthly , this signe is more particularly described and set forth vnder 7. Angells , who are the Ministers of God in his Church , as Chap. 1. and 2. and 3. of this booke Ministers are Angells , as much to say , as Messengers , so that the name of Angel , and these 7. too , may a little awaken our attention , and raise the contemptuous world to a more high estimation of this sacred Calling of Gods Ministers , lest the disesteeme of their persons may be a stumbling blo●k to men to fall fowle vpon a disrespect of the message it selfe . Seventhly , These 7. Angels bring with them the 7. last plagues , because in them is filled vp the w●ath of God. Extrem● malorum scire , to know aforehand the last and worst of plagues , is a good remedy against them , if not altogether to prevent , yet at least the better to brooke them . In the second verse , ( saith Iohn , ) And I saw as it were a Sea of Glasse mingled with fire , and them that had gotten the victory ouer the Beast , and ouer his Image , and ouer his marke , and ouer the number of his name , stand on the sea of Gl●sse● , hauing the harpes of God. And ( ver . 3. ) they sing the song of Moses the servant of God , and the song of the Lambe , saying , Great and maruailous are thy workes , Lord God Almighty , iust and true are thy wayes ▪ thou King of Saints : Who shall not feare thee O Lord , and glorifie thy name , for thou only are holy ; for all Nations shall come & worship before thee , for thy iudgements are m●de manifest ▪ In these words is plainly intimated the estate of the Church of God , when once the 7. Angels begin to powre forth the last plagues . Therefore they immediately follow vpon the vision of the 7. Angels ; vpon whose execution of their message great ioy is brought to the Church of Christ. The glassie Sea mingled with fire is a liuely embleme of this world , whose glory is but as glasse , bright , but brittle , dum spl●ndet frangitur ; and it is mingled with fire , which signifies the consumption of the wicked world , which as glasse is molten and melted with fire , as Peter speaketh ( 2 Pet. 3.12 . ) the elements melting with fervent heat . Vpon this molten fiery glassy Sea do stand the servants of God : who are Victors over the Beast , and ( whereof we read Chap. 13.15 , 16 , 17. ) having the harpes of God , ( to wit instruments of praise , ) 〈◊〉 they sing the song of Moses , and of the Lambe . This spea●● ( as is very frequent in this booke ) 〈◊〉 and directeth our eyes to that solemne thanksgiving of ●ose● and Israell for their miraculous victory 〈…〉 , and their deliverance fr● the captivity ▪ vpon the ●anks of the red Sea , resembled here by the 〈◊〉 Sea mingled with fire , which makes it appeare like the red Sea. That the song of the Lamb is here added , it teacheth vs to apply this to the spirituall-deliverance of the Ch●rch of God from that spirituall Aegypt , to 〈…〉 that by the power of Christ the Lamb of God , 〈…〉 that Paschall Lamb , at th● sprinkling of whose blood , 〈…〉 Israel● typicall deliverance from their corporall ●a●tivity , And for this cause , is this song sung to the 〈◊〉 of God Almighty , by whose only power and mercy , we with the whole Church reformed , were delivered from , and are conquerers of the Beast , &c. This may put vs in mind by the way , that as we haue a great share in this deliverance and victory over Popery 〈◊〉 to be 〈◊〉 more carefull to keep this song of thanksgiving 〈…〉 and take those harpes into our hands , which our forefathers most of them were faine to hang vp vpon the willowes in Babylon , and in stead of singing , sate them downe and wept . Nor haue we lesse cause to expresse all thankfuln●sse to God for our deliverance from Babylons captivity , then Moses and Israel had for theirs from Aegypt ; our●-being no lesse miraculous ( if we consider the weake meanes , whereby it was wrought ) then that was . For what was one poore Luther , and ●hose few that seconded him , to the whole world of Ponti●icians , & 〈◊〉 Papall power where with he was to incounter . Others vnderstand by this glassy Sea mingled with fire , the pure Christalline word of God , which in the ministry therof is mingled with the fire and efficacie of the Holy Ghost , by the means whereof the spirituall Babylonians are overthrown , as the Aegyptians wer● in the red Sea , which was a type of Baptisme . Let the Reader ●ake his choyce , or rather both , sith 〈◊〉 are agreeable to the analogy of the Prophecy . And if we vnderstand it of the world , we may note all so , how though Gods servants be compassed about with flames of fire as it were , standing vpon this glassy sea , yet they do with all their chearfulnesse sound forth the praise of God in the Gospell , the Lambes song ▪ while Popish fire and faggotts haue prevailed no more vpon Gods servants , but to inflame them with greater zeal● to sing the song of the Lamb● . It followeth ( ver . 5. ) And after that , I looked , and behold the Temple of the Tabernacle of the Testimony in heauen was opened . And ( ver . 6. ) the seuen Angels came out of the Temple , hauing the seauen plagues , cloathed in pure and white Linnen , and hauing their breasts girt with golden girdles . And ( ver . 7. ) one of the foure Beasts gaue vnto the seaven Angels seven golden Vialls , full of the wrath of God , who liveth for ever and ever ▪ and ( ver . 8. ) the Temple was filled with smoke from the glory of God , and from his power , and no man was able to enter into the Temple , till the seaven plagues of the seaven Angells were fulfilled . In these words the Holy Ghost descends more particularly to set forth the full equipage and addressemen● of the insuing Prophecy , and that in a manner full of maiesty . First , the Place , whence the seaven Angels come , namely the Temple of the Tabernacle of the Testimony in heaven , which vpon their going forth , is opened . This ought to be well marked , as pointing vs to the very particular time , wherein these seaven Vials began to be powred out , which is a matter of speciall moment . Now for the meaning● ▪ we know that the Temple of Solomon , and Tabernacle of Moses , were both types of Christ , and of his Church ; but the Tabernacle more properly of the Church Militant , the Temple of the Triumphant ; here ●oyned together : [ the Temple of the Tabernacle of Testimony ▪ ] to note the Church of Christ Militant , whose part is triumphant in the eternall Temple in heaven : or else , to note the heavenly and triumphant-like estate of Christs Church on earth , now vindicated from , and made victorious over the Beast . The opening of this Temple , sheweth a more cleare manifestation of the Testimony of God , now revealed in the powring out of these Vials , in the Ministry of the Gospel , as we shall see anon . Well , out of this Temple come the seuen Angels hauing the seven plagues , being adorned and furnished with all requisite graces & indowments , fitting for so sacred a ministration . They receiue their seven golden Vials at the hands of one of the foure Beasts . This referres vs to the Fourth Chapter of this booke , which place alludes to the first chapter of Ezechiels Prophecie , to the foure Beasts there . And it is commonly received of the Auncients , that these foure Beasts were a type of the foure Evangelists . According to this sense we are to vnderstand that these 7. Angels , the Ministers of the Gospell powering out their Vials , received their Vials , to wit , their authoritie and power from the Gospell of Christ , whereon all our Ministry is grounded . Some vnderstand by these foure liuing creatures , or Beasts , the ministers of the Gospell , who in all ages deliver and propagate the word of their ministry from hand to hand , to the succeeding ages . Nor wanted there , even before Luther euer appeared against the Pope , sufficient witnesses in all ages , that opposed the man of sin , and stood vp for the truth . And among many other , famous was that Prophecy of Iohn Huss , when he was burned at the Counsell of Constance , for witnessing the truth against the Church of Rome , ( enough by the way to stopp the clamorous mouthes of Papists , who obiect , where was your Religion before Luther ? ) who at the stake vttered these words , That of the ashes of this Goose ( saith he ) shall rise a Swan , which they should not burne , as they wasted the poore Goose ; adding moreover . Post 〈…〉 after a hundreth yeares , you shall answer God and 〈◊〉 ▪ Now in the Bohemian tongue , Huss signifieth a Goose , and Luther a Swan . And iust a hundred yeares after the end of that Counsell of Constance , began Luther publikly to preach against the Popes Indulgences . So that here we may note ▪ how Luther received his Viall as it were from the hand of Iohn Huss , a witnes of the Gospell of Christ● and that by a remarkable * Prophecy . And were not Iohn Wicklifes works also burned at the same Councell ● and two other worthy Bohemian Martyrs ? And did not Iohn Wicklife our Country man ( by whose meanes the Bohemians received the Gospell ) instruct his schollar Iohn Huss therein , and Huss others , as Zizca , and so downewards ? And was not Luther himselfe made Doctor by Andreas Carolostadius at Wittenberge ▪ Thus we could goe vp by every Century and age all a long even ▪ from Luther to the Apostles times , to proue the lineall and vninterrupted descent of that Gospell and truth , which we professe ; The obstrepe●ous Iesuits knowe it well enough , and might well spare vs that labour , but , only least they should be drawne so dry , as to seeme to be able to say nothing for themselues , or against vs. But we build not our doctrines vpon genealogies , but vpon expresse , and authenticall Records of Scriptures , aboue all exception . So that from this booke of Scriptures do these 7 Angels take their seaven Vials . But what is ment by Vials ? They are vessells bigger then ordinary drinking cupps , such as we call Goblets ; some take them to be as bigg as Kettles . But I take it , the Holy Ghost here alludeth to those incense-cups , Exod. 23.29 . translated Phialae in the vulgar latine , which were made of pure gold as here . And in chapter 5.8 . is mention of Vials full of the odours of the Saints . To which comparing the Vials full of plagues here , we may note their two fold use : one , for the benefite of the Church , another , for the punishment of her enemies ; as we read of the Censers , Chap. 8.3 , 4 , 5 : out of which went first the odours of the Saints prayers , and after that thence were powred forth of the hot coales of the Altar vpon the earth , whereupon insued sundry plagues vpon the wicked . In a word then these 7. Vials , here powred forth , doe signifie nothing else , but the ministry of the Gospell , whereby salvation , the savour of life vnto life is brought to Gods people , but contraly damnation , the savour of death vnto death , even the wrath of God is revealed vpon the Beast and his followers , which withhold the truth in vnrighteousnesse . This will appeare evidently , in the proper place anon . It followeth , ( ver . 8. ) And the Temple was filled with smoke from the glory of God , and from his power , and no man was able to enter into the Temple , till the seaven plagues of the seaven Angels were fulfilled . This verse propounds a matter very remarkable . The smoke here from Gods glory and power filling the Temple , alludes to the Tabernacle of Moses , and Temple of Solomon , which at their dedication were filled with a ●isible symbol of Gods presence and glory , Exod : 40.34 , ●5 . and 1 K●ng . 8.10 , 11. Here it imports thus much vn●o vs , that vpon the powring forth of the Vials , God ●halbe present with his Church , in a more conspicuous ●anner , and manifestation of his glory and power , in ●he revelation of the mystery of his will , then ordinary , God being now about to magnifie his glory and power ●n his Church by the ministry of his word in such wise , ●hat it shall be as smoke in the eyes of all the enemies of ●he truth , so as they shall not be able to endure this glo●● of God , being so mightily guarded also with his po●er . The like we read of in Esa : 6. where when the ●ord was about to giue to Esay a commission , together ●●th gifts and graces for Propheticall ministration , he 〈◊〉 vnto him a vision of his glorious presence , his 〈◊〉 filling the Temple ; signifying , the presence of 〈◊〉 glory and power doth then fill his Church , when the word of God shines forth in prophecy and preaching . And as it was then vpon the preaching of that Evangelicall Prophet , or Propheticall Evangelist ; so is it here vpon the execution of these seven Angels ministration . And ( to note the excellent condition of the Church vpon the first powring out of these Vials ) we are to obserue the allusion of this filling the Temple with the glory of Gods presence , to the Dedication both of the Tabernacle of Moses , and of the Temple of Solomon , at which time both of them were thus filled . ) This plainly sheweth , that at the great restauration of the Church of Christ , begun at the first Vials powring out , the Church of Christ shal be , as it were anew dedicated in a most solemne and magnificent state . An excellent and pregnant Type whereof we haue in that Restauration of the Temple in Ierusalem , vpon the Iewes returne from the Babylonian Captivity ; whereupon there was a solemn● Dedication of the Temple , the anniversary Feast whereof was kept by that people of God , vnto the very first comming of Christ , the true Temple . Iust so here . The Church of Christ vpon the returne of Gods people from the spirituall Babylonian Captivity , is restored , repaired , and anew dedicated , the memoriall whereof shal be without interruption , solemnly kept of Gods people , vntill the second comming of Christ in his full glory . And the Temple was filled with smoke from the glory of God , and from his power , and no man was able to enter into the Temple , till the seaven plagues of the seaven Angels were fulfilled . Againe , it is said here , that none might enter into the Temple , till the seaven Plagues of the seaven Angel were fulfilled . Hereby is signified , not that no man ca● all this while enter into the Church ; but that the pre●sence of Gods glory and power shall fill his Church , hi● Gospell and Truth shall prosper and prevaile , 〈◊〉 all the malice and might of the enemies , from the 〈◊〉 to the last of these seaven Vials ; that is , the Gospell shall flourish , in despite of all the maligners thereof open or secret , vntill Antichrist and his kingdome be ruined , which shal be at the powring out of the seaventh Vial. Here then is solid and sweet comfort to all the lovers of the truth , that though they see never so many machinations and attempts , either for strong invading , or subtle vndermining of the truth ; yet Gods glory and power will not part from his Temple , nor shall the owle eyed enemy be able to seize vpon it , or to enter into it ; but this glory and power of God shall rest and reside in his Church to beautifie and protect it , yea to fill and furnish it with all glorious graces , vntill the wrath of God in these seaven last plagues be emptied vpon the Beast , and his confederate brood , to their vtter confusion . CHAP. 16. ANd thus having from this Promontory of the 15. Chapter taken a generall survey of the 16. Let vs now descend to a more particular view and search of this seavenfold mystery : And the Mysteries of this booke run much vpon seavens . To omit others , three ●here are very remarkable , yea coherent and correspondent among themselves : 1. of the seaven Seales : 2. of the seaven Trump●tts : 3. of the seaven Vials : in each whereof is laid down the different estates of the Church and her enemies , in their severall ages ; the last of the ●eaven Seales bringing on , and in , the first of the seaven Trumpetts ; and the sixth Trumpet inducing the first ●f the seaven Vials . Such a sweet harmony there is be●weene these sacred instruments of the Temple . But we ●asten to ou● present purpose . Yet before we enter vp●n the 16. Chapter , let vs take these few instructions by 〈◊〉 way , as generall directions to the clearer opening ●f it . First , that the whole Chapter in generall is my●●ically , and after a spirituall and Allegoricall maner to be vnderstood and interpreted all along . Secondly , th●● if any desire the particular time , when ▪ or where abou● every particular Viall is powred out , let him obserue in what time they are or were most clearely and fully ●●ccomplished , and hee may safely conclude , that then was the speciall time of their powring out . Thirdly , though each Viall haue an orderly and successi●e powring out , yet in some degree they haue a certaine ri●● from the powring out of the first . Fourthly , each Viall once evidently in its owne proper place powred ou● , it ceasseth not , but runnes along in its strength , vntill the seventh and last plague be powred out , wherein they haue all their full confluence . Fifthly , whatsoever is written in every Viall , is to be vnderstood as a speciall symptome , proper to the time of that Viall . Lastly , that all these seven Plagues light vpon the Church of Rome , and her followers mainly . Ver. 1. And I heard a great voice out of the Temple , saying to the seuen Angels , Go your wayes , and powre out your Vials of the wrath of God vpon the earth . In this first verse is set downe the commission of th● seven Angels : It is given by a great voy●● out of the Temple . This is Christs voice , who governeth and appointeth all things in his Church . And it is a great voice ▪ the matter whereof is of great consequence and importance , and therefore worthy of our greatest and best attention : And who shall not goe , when he saith , G●● your wayes . So that hence , even from Christs direction doe these seven Angels receiue their charge . They ar● bid to powre out their Vials vpon the earth . The Earth i● the generall obiect of these seven last Plagues . By it are meant all those , who are of the earth , earthly minded ▪ earthly affected ; opposite to those , whose ▪ conversation is in heaven . But more specially are meant here all those of the Church of Rome ▪ described in the 〈◊〉 verse , such as haue the marke of the Beast , and worship his Image . And so all the seven plagues of the seven Vialls are poured out vpon all Papists expressely ▪ so much of the Commission : Now followeth the execution thereof . VIALL . 1. And the first went , and powred out his Viall vpon the Earth , and there fell a noysome and grievous sore vpon the men , which had the marke of the Beast , and vpon them which worshipped his Image . The Kingdome of the Beast is the earth , from which he riseth , chap. 13.11 : vpon which the first Viall ( and so all the rest ) is powred . The consequent effect whereof is , a noysome and grievous sore vpon the men ▪ which had the marke of the Beast , and vpon them which worshipped his Image . The Beast marked are all the Popes sworne v●taries and vassalls , which avow and professe themselves to be his speciall creatures , and Cattell ; as his Cardinalls , Priests , Friers , and so forth . They that worship the Beasts Image , are all common Papists , high and low , which adore the supreme power and authority of the Pope , even all Emperours , Kings , and States of the world , wherein he beareth the Image of the Imperiall Soveraignty , which was ever resident in the Roman Emperours . Hereof read chapter 13 , where the first Beast riseth out of the sea , being meant of the Roman Empire , which grew from the intestine dissentions of the Nations : the second Beast ariseth from the earth , that is from the peace , plenty , and prosperity of this world ▪ this was the Pope ▪ who erected and invested in himselfe the exact image of the former Beast , assuming all Imperiall power and soveraignty over the world , as once th● Emperour had ; and so causing all vpon pa●ne of death ; to worshippe this Image , that is , to acknowledge , that the Pope hath all plenary power , that hee is exalted aboue all that i● called God ▪ or that is worshipped , to wit , over all Kings and Keasars , and whatsoever is sacred on earth , humane or divine , so verifiyng that Prophecy of the Apostle , 2. Thessalonians 2. that the Pope is that very MAN of sinne , that sonne of perdition , that great ANTICHRIST . Thus we see who they bee , vpon whom the pouring out of this first Viall hath its proper operation & effect ; which is , there fell vpon them a noysome and grievous sore ? What may this meane ? Where or when shall we see such scabs and sores vpon the Papists , as fell vpon the Aegyptians , when Moses scattered about the Ashes ? To which yet this Viall poured forth hath speciall allusion . In the Aegyptian plague none of them escaped , no not the Magitians and Priests . But as they , who are here plagued , are of the spirituall Aegypt ( as Rome is compared , Chap. 11. ) so we are to vnderstand this , not of a corporall , but of a spirituall sore ; and that either in doctrine , or life . So that in a word , the pouring out of this first Viall , is the first breaking out of the Gospell in a glorious maner , whereby the grievous and noysome sores of the Church of Rome and her followers , both in life and doctrine , come to be discovered , so as they become noysome and greivous not only to the world , but even to the patients themselues , who now , like a galled beast , grow very impatient , fling and ●ume , as beeing made sensible of them against their wills . When came this to passe especially ? When ▪ Aske not me ; do but compare the time of Martine Luther , and the state of the Church of Rome therevpon , with the pouring out of this Viall , and the consequent sore that fell by way of discovery , vpon the Beast-marked , and his Image worshipers ; and you will easily conclude , both how and when this was fulfilled . Was it not a grievous sore , that Luther first fell fowle vpon , namely , papall Indulgences , selling of pardons for all kinde of sinnes , to those that would giue most ? Thus began the first Viall to be poured out , while hereupon Luther was stirred vp by ● mighty Divine providence to begin to display the Gospell more and more , by the light whereof was said to fall vpon all Papists a noysome and greivous sore ; not because that Church was not formerly deepely affected & infected therewith : but because it began vpon the preaching of the Gospell to be discovered , which before in a great measure lay hid , being covered with thick darknesse : It being the propertie of the word of God , the more it is opened , the more to discover all kinde of sins , the sores of the soule and conscience . Till this light brake forth in Luthers time , all Romes Ecclesiasticke body , though full of sores , yet was sensually secure , and senselesse of them ; and though conscious of them in some measure , yet she cared the lesse , while the world could not so easily note them . But now all comes to light . Whereupon Rome was so vexed , and even Christian Princes so offended with her vlcerousnesse , that the world began to cry out for reformation . The Pope flings out his terrible thunder-bolts against Luther , and other Preachers of Reformation . When this would not doe ; he descends to a willingnes , that though against his will , to haue his Germaine Cleargy reformed , farre enough off from Rome ; at the least wise to begin a Minoritis , but not a Maioritis , as the Emperor Sigismund pleaded at the Councell of Constance ; vpon which difference , the Reformation brake off , not finding where to begin . Still a generall Councell was urged , both by Luther and the Germaine Princes , together with the Emperor . The Pope vseth all pretences and shifts to put it off . Aboue twenty yeares passe over the heads of foure Popes successiuely , and vpon the fifth , from the first appeale to a generall Councell , till it came to be summoned and settled vpon . Nor was Pope Paul the 13. wantting for his part to invent shifts to delay it : who being as artificiall a dissembler , as his Predecessour , pretend● a great desire to reforme his owne Pontificall Court ; and ( to prevent the trouble of the Councell , by anticipa●ion ) he exhorts his Cardinalls to begin the reformation at themselues first . A faire hope . But it is noted by the author of the history of the Councell of Trent , that for this purpose he appointed three Cardinalls , neither the most religious , nor the quickest for dispatch , but very slow and deliberate . But not to hold the world too long in suspence , in the expectation of this solemne reformation , he blasts it in the very budd . For Alexander Farnesius his nephew of his base sonne Petrus Aloisius & Guido As●anius Fran. F●rza , another Nephew of his base daughter Constantia , the one sixtene yeares of age , the other 14 , two tall striplings , I wis , his fatherhood creates for Cardinals ; answering those that obiected their tender yeares , that himselfe , now in his decrepite ag● , would easily recompense in his olde yeares , what was therein wanting to them . And so to this goodly issue , came all this solemne Reformation . But perforce at length all is devolved vpon the Councell of Trent , an Assembly of many learned Doctors , sufficient , if any , to invent some salue for Babylons sores . And they say pretily to it ; for in that Councell you shall find no lesse then eleven or twelue very solemne and formall Decrees de Reformatione : And when all is done , nothing is Reformed . Thus is verified that of the Prophet Ieremy , W● would haue cured Babylon , but shee * would not be cured . Nay , to shew her case is desperate , that Councell comes with her Index expurgatorius , wherewith to expunge and purge out all such bookes , as either descry the nature of her diseases , or prescribe remedies for the same . Thus to this day , from the time of Luther , we see grievous sores stick close to that whole Pontifician body . Although the corruptions of the Church of Rome , were not altogether vndiscovered before Luthers time ; God still raising vp some from time to time , to cry out against Babylon , as Iohn Wickliffe in his workes writt against her manifold errors and abuses , for which they merited the fire at the Councell of Constance : but they never came so to be ransacked and ript up , as by Luther , and since his time . He began to search their sores to the quick , and laide them open with a witnes , that it is impossible so much as ever to drawe the least skin over them , to hide or cover them , much lesse to cure them . As for the bodily sores , which fell vpon those of the Church of Rome , vpon the pouring forth of this first Viall , I list not to touch them . Erasmus complaineth of Luther for two things , that he touched too much the Bishops Myters , and the Monks bellyes . And surely a ●rievous sore fell vpon many of them in this kind ; ma●y a Bishop lost his Miter , and many a Monks fatt belly ●egan now to pinch for it . Nor are we willing to touch ●hose Cardinals sore backs , being beaten and pitifully 〈◊〉 vp and downe the streets of Rome by the Caesarean●ouldiers ●ouldiers , who then had surprised it , while their * head ●as beating his braines how to get out of prison , where 〈◊〉 was now pent ; and all this done , within the time ●f the powring out of this Vial. I list not ( I say ) bee a ●aile in such sores . Enough is said to cleare the powring ●ut the first Viall , both when , and how , by whom , and ●pon whom it began to be poured . The second Viall powred out out . And the second Angell poured out his Viall vpon ●he Sea , and it became as the blood of a dead man , and ●uery living soule died in the Sea. As in the former Viall we haue seene Romes spirituall ●ores ; so here we are to search for spirituall seas . It is v●all in Scripture , ( to which for interpretation this Pro●hecy all along sends vs ) to shadow out the doctrins of 〈◊〉 word of God by waters . As Eze ▪ 47.3 , 4 , 5. The waters 〈◊〉 the Sanctuary by degrees became a huge Oceā . Esay applies and expounds it , Chapter 11.9 . speaking of the light of the Gospell in Christs time , he sayth , The earth shall be● full of the knowledge of the Lord , as the waters couer the Sea. So Abac : 2.14 . And Esay 55.1 . In Exod. 15. Yee haue 12. fountaines , typing the doctrine of the 12. Patriarchs , and 12. Apostles . Now as seas are in the good part taken for the doctrines of Christ in the forecited places ; so here , in the evill part , for the corrupt doctrines of Antichrist . At the blast of the second Trumpet , the third part of the sea is turned into blood : here the whole Sea. Which notes the difference betweene the state of Romes doctrines before the Councell of Trent , while as yet they were in their growing , and as now they became , in , and after the Councell of Trent . Before the Councell of Trent there was some fresh water to be found in the doctrines of that Church , some truth , some meanes of ●alvation left , for those that could search and find it out , and follow it , seperating the fresh and cleare water of truth from the blood of her abominable idolatries , and other impious doctrines , while as yet the rule of faith , to wit , the Scriptures , remained intire : but in and after the Councell of Trent , wherein the Rule of faith is altered , humane Traditions and inventions comming in for an equall share with the Scriptures , and shouldering them for the wall , and driving them into the very Kennell , now the Sea is turned altogether into blood . In this Councell the whole doctrine of the Gospell is turned vpside downe . The iustifying and saving faith is vtterly excluded , abandoned , and accursed . Iustification by workes takes place . The Masse , a new , propitiatory , vnbloody sacrifice for all sinnes , for quicke and dead , foysted in for Christs onely sacrifice once made , yea humane satisfactions in stead thereof . All Idolatries are ratified . The Sacramentall Cup , the liuely resemblance of Christs blood shed for our sinnes , ( without which is no redemption , no lif● in vs ) is for ever most sacrilegiously cut off from Christs sacred institution . No man must read the Scriptures , but the sworne vassalls , and that according to the sense of the Church of Rome , whose Oracle is the Popes brest , and that variable , as may best sute to the present occasion , and commodity of that Church . The vulgar Latine Translation , though in comparison but a blundered streame , is preferred before the pure originall fountains the Hebrew and Greeke ; though it containe many absurdities and falsities , which may not be corrected . The Index Expurgatorius , established in that Councell , is to quench all truth . Therein mans free will is established , and Gods free grace abolished : Predestination and Election vndermined , and overthrowne . And the ●ike . Thus is that Sea altogether blood , yea as the blood of a dead man , corrupt , filthy gore , whereof every living soule in that Sea dieth . So that vpon the powring out of the second Viall vpon the Sea of Romes doctrines , ●oncluded vpon in the Councell of Trent , they are be●ome altogether mortall and deadly , bainefull to the ●oule , yea whereof every living soule in that Church di●th . This began euidently to appeare by the Learned Chemnitius his Examen , and other learned Ministers of ●he Gospell since that time ; by whose preaching and writings , and opening of the word of God , that Church 〈◊〉 convinced to be now altogether Apostaticall , as King ●ames calls her . For in that Councell she hath altoge●her denied the faith , and that with Anathema , so as she 〈◊〉 become worse then an Infidell , vtterly excluded from ●ll communion with Christ ; for without the true and ●●ving faith in Christ , no vnion with him , and so no ●ommunion . No salvation then henceforth , ( I still ●eane ( and note it well ) from the Councel of Trent , and ●ownward hitherto ) no salvation in the Church of ●ome ; every living soule therein dieth . The Sea of hir ●●ctrines is become like the Asphaltite , or Mare m●rtu●● , or dead Sea , wherein every living creature dieth . ●his is then another of the spirituall Aegypts plagues . So that this second Viall was not powred ou● , ●●ill the Councell of Trent , not before . The Councell of Trent putting a maine bounder and odde , betweene the state of the Church of Rome before and after it . Before the Councell of Trent , there was some fresh-water for our fore-fathers , to refresh their leane and languishing soules , and to waft them to heaven , while as yet the rule of faith remained intire , and the faith of Christ was not vtterly destroyed and cashered : but after that Councell , all is turned into blood , yea as the blood of a dead man , not a drop of fresh-water to be looked for , but a dead lake of most abominable corruption , and stinking putrifaction . Let them therefore no more obiect to vs our forefathers , what became of them before the Reformation . Surely if any thing but good befell them , they might thanke the Church of Rome for it ; if they perished , it was through the blood they sucked from that Strumpetts breasts . Nor are we answerable or accountable for the salvation of our fore-fathers . If they were led by dumb idolls , If they perished in the Religion of Popery , therefore must we ? Doth not the iealous God visit the iniquities of the idolatrous fathers vpon the children , to the third and fourth generation of them that hate him ? But blessed be God , who hath long agoe pulled vs out of that bloody Sea , wherein they were plunged . Yea blessed be God , who before the Councell of Trent , before that Sea was altogether turned into bainfull blood , God provided a remedy for them and vs ; one Vial was powred out by the preaching of the Gospell , to giue men warning to fly from Romes plague● sores . And fifteene yeares before the conclusion of that wicked Councell was the pure fountaine of the Gospell restored in England in King Edward the sixt his dayes ▪ and foure or fiue yeares before the end of it , the Gospell was reestablished in the blessed reigne of the 〈◊〉 renowned Queene Elizabeth . Never 〈◊〉 vs then with our fore-fathers ; we hope , that before the Councell of Trent God provided for them some freshwater , as he did for the Israelites in Aegypt , while the cursed Aegyptians had nothing but bloody waters to drinke . But in the meane time , O all yee Papists , weepe not , take not care so much for our forefathers , as for your owne soules . You are as poore fishes inclosed in the dead Sea , in the Sea of Romes doctrines , where you drinke in nothing , but as the blood of a dead man , whereof every living soule that drinketh th●●eof , dyeth . Your case now is desperate , infinitely worse then that of our fore-fathers before the Councell of Trent . Oh that you had so much life left , yea some dropp of humane sense and reason , as to perceiue your ruefull condition . That you perceiue it not , is it not a cleare proofe of this Prophecy , that every living soule in that Sea dieth ? Are not those dead fishes , that discerne not betweene stinking blood and fresh water , yea betweene the brackish Sea , and the sweet Rivers ? But I wonder most , how you , living in this Church of England , where the fresh Rivers of life doe flow , that ever you would preferre the bloody Sea of Rome before them . But I reade of the Mare mortuum , or dead Sea of Sodom , that if a Lanterne , without a light in it , be cast vpon it , it by and by sinketh downe , and is seene no more : but a Lanterne with a light in it , fleeteth aboue , and sinketh not . How true this is ▪ I dispute not : But I am sure it is the liuely Embleme of a Papist , who hath put out the light of his reason and vnderstanding , or of the foolish Virgin , who hath a Lampe without Oyle , much more without light : You reiecting the Gospell , there is no light in you , and so it is no marvaile , if cast vpon the Asphaltite of Romes corrupt and bloody doctrines , ( which Citty is called spiritually Sodome , Chapter 11.8 . ) you sinke ever head and eares , and drinke your bane . Whereas if you did but nourish the light of reason and of Gods word in your soules , you should never sinke into the dead lake , being sustained by the heavenly light . This is that light , which preserveth Gods elect fishes from the mortall and mortiferous Sea of Rome ; whereon though perforce they be cast , yet are they not swallowed vp of it ? But you will object , or some for you , Is there no salvation , no spirituall life to be found in the Sea of Romes doctrines ? No salvation within the verge and bosome of that Church ? For answere , ye may beeliue the Scripture here . It plainly saith , that that Sea is become as the blood of a dead man ; so that every living soule therein dieth . And what is more plaine , then that the Church of Rome according to the conclusions and Canons of Trent , is this bloody corrupt sea● They haue expressely denied the faith , they haue excluded the word of God as the onely rule of faith , ( as we haue shewed : ) and what salvation then is left in that Church ? God forbid , you will say● God forbid ? But that will not serue the turne . You must come out of Babylon ( as the Scripture exhorts you ) that ye be not partakers of hir sinnes and punishments . The Iesuites indeed are clamarous in your eares , No salvation out of the Church . And herewith they dazle your eyes , while you want iudgment to put a difference betweene the Church of Christ , and the now Church of Rome . Out of the Church of Christ there is no salvation . That is most true . But the Church of Rome is now no true Church of Christ. Why so ? She denieth the faith of Christ : she denieth salvation and iustification by the faith of Christ. Now that Church , which denieth the only meanes of salvation by Christ , is no true Church of Christ , but such , as wherein salvation is not to be expected . But the Church of Rome denieth the only meanes of salvation by Christ , yea accurse●h it , to wit , the iustifying & and saving faith of Christ. Therefore the Church of Rome is no true Church of Christ , but such as wherein no salvation is to bee expected . But you obiect againe ; As for vs , we doe not know , or are acquainted with the particular doctrines of the Councell of Trent , we are not learned to define , or disstinguish betweene Faith & Faith , it suffiseth vs to beleeue , as the Church beleiveth : and if we erre through ignorance , we hope that will not altogether preiudice or hinder our salvation . And some of the Church of England , and those no small ones , haue said , that they doe not deny salvation at least , to some ignorant silly soules , whose humble , peaceable obedience makes them safe among any part of men , that professe the foundation , Christ. Answ. You belieue you wot not what , & yet you hope , that will not hinder your salvation . But you belieue as the Church belieueth . You meane , as the Church of Rome believeth . Well . And the Church of Rome tells you in her Councell of Trent , that she belieueth no otherwise , she admitteth of no other faith , then that which the Deuils and damned in Hell haue . If any dare deny this , he will but bewray his shamelesse ignorance in this point . But being ignorant , silly soules , whose humble peaceable condition makes them safe among any part of men , that professe the foundation Christ , are they not in the state of salvation ? This indeed may seeme a good indulgent Doctrine to nuzzle silly Papists in their ignorance , and blind religion , while they cary themselues like humble and peaceable men . But they professe the foundation Christ. What is it generally to professe Christ and particularly to haue no interest in him ? What is it to professe the foundation , and not to be built vpon it ? And who can be built vpon Christ , but he that hath a liuely faith in Christ ? To belieue as the Church of Rome belieueth , is only to haue a generall historicall faith , that Christ is the Redeemer of mankind , the Saviour of the world . Thus farre the very Devils belieue . But that Church forbiddeth any man to believe in particular , that Christ is his Redeemer , his Saviour ; that hee is iustified from his sinnes by Christ alone , and that his sins are forgiven onely for his name sake . This no Devill can belieue , no Papists may belieue vpon paine of Anathema , and damnation . Therefore though they professe the foundation Christ , in the generall , yet wanting a speciall faith in Christ to apply his merits for the remission of their owne sinnes in particular , how are they safe in any part of men professing the foundation , Christ ? May a man then bee saved , nay is he safe , to witt actually saved , living in any part of men professing the foundation , Christ ? No matter then , what religion a man be off , so in generall it professe the foundation , Christ , and a man be humble and peaceable , though a silly ignorant . Thus all Hereticks are in the state of salvation , if humble and peaceable men ; for they hold commonly and generally the foundation , Christ. But know , O all ye silly ignorant Papists , that living here , where the Gospell , the only meanes of saving knowledge , and of saving faith is preached , all your silly ignorance , all your pretended humble peaceablenesse sh●ll never saue your soules , but shall aggravate your condemnation so much the more , by how much you contemne the living fountaines of salvation , and chuse to your selues to drinke in the bainfull Doctrines of that bloody Sea of Rome . Indeed those silly ignorants that liue in Spayne , Italy , and so forth , where the Inquision restraines them from the meanes of better knowledge , may haue some plea for their ignorance ; and God may shew mercy vpon their silly soules ; but for you that are English Papists , and pretend ignorance , the more you goe about to excuse your ignorance , the more you accuse and condemne your pride and arrogance , that can so scorne and villifie the pretious word of God , which while you doe , it makes your damnation out of measure damnable . And while you contemne the Gospell , how can you be either humble , or peaceable ● for it is the Gospell of grace and peace , which who so reiecteth , is a proud and factious heretick . But another of you objecteth : What doe you tell vs of the Councell of Trent ? What though it be like such a Sea , as ye tell of , all like the blood of a dead man , in which every living soule dyeth ? But wee here in England do not come to drinke in that blood ; we haue our Ghostly Fathers , who broach and bring to vs , no such drinke , as you talke of , but such as carrieth good reason with it to be wholesome for the soule . Answ. It is indeed an observation of Dr. Sheldon , once a ●eminary Priest , but now a worthy Convert , and lear●ed Minister of the Church of England , that the subtle Priests and Iesuits in England , having to deale with peo●le , not so ignorant , as in forraine parts , where the Gos●ell is wanting , but such as haue heard at least in some measure of the grosnesse of Popery , as of their Image ●orship , the robbing of the cup from the people in the ●ucharist , and the like : doe therefore tenderly and wa●ly attemper their Doctrines to their Disciples among 〈◊〉 ; vntill such time , as they be growne to have more ●rong stomack● , to be able ●o take downe and digest 〈◊〉 grossest meate , without any curious dressing . As a ●entlewoman , obiecting to a Iesuite their taking away 〈◊〉 the Cup in the Sacrament , as a grievous Sacriledge , 〈◊〉 told her plainely , that their Church was belyed , ●hey did it not , for proofe at the Sacrament , he ministers 〈◊〉 her the Cup. She tells her Minister of it ; who per●eiving the Iesuits iugling , told her , it was certainely 〈◊〉 Cup vnconsecrated , that hee gaue her . Whereupon ●ee pressing the Priest about it , he was forced to con●●sse the truth , that indeed it was so . Thus can these ●hostly fathers play fast and loose with their credulous ●●sciples , that must take all their sayings vpon trust . ●hus Romes Fishers show the silly fish at first , nothing but the baite , till they haue gotten her fast vpon the hooke . But what kind of holy water all Papists may expect from their Ghostly Fathers ▪ the pouring out of th● Third and 4. Viall will plainely declare . But before we proceed to the third Viall , for the fuller confirmation of what hath beene said of the state of the Church of Rome , whose Sea of doctrines is all turned into mortall blood , in this second Viall : it will be very requisite here to discusse one question . Whether the Church of Rome be either a true Church , or a true visible Church . A Question of so much the greater moment , by how much some by their no small authority ▪ and no lesse renowned opinion in the Church , doe so sway the ballance on that side , that many ill affected , and of the adverse party , taking the advantage , are 〈◊〉 to catch the word out of their mouth ▪ and to say ▪ 〈◊〉 they , Thy Brother Ben●ad●d , Thy Mother Church of Rom● ▪ Which advantage how perilous it is in these luke warme ▪ indifferent , neutralizing dayes , is not hard to determine . And Popery hath learned to get over the stile againe 〈◊〉 enough , without our helpe . And though it were true ▪ that the Church of Rome were a true Church , yet the countenancing or pressing of it in these times might very well to be spared . Bu● why then ( say they ) do othe● cry down the Church of Rome for no true Church at all ▪ Surely this were a fault , if it were an vntruth . For , giu● the Divell his due as wee say . It is good therefore th●● all men be well advised in this point , ●n speaking 〈◊〉 the Church of Rome Pro or Contra , as a true Church , o● no ; it being a matter not to be maintained by 〈…〉 wit , or quaint rhetoricall discourse , but vpon sound ground , and substantiall demonstration . Now for the more cleare and full , yet briefe discussio● of the point , it shall suffice onely to answer such Argu●ments as are vsed for it ; whereupon the positiue trut● will easily be concluded : wherein I must crave pardo● having to deale in so waighty a cause , and with 〈◊〉 mighty Authors , as haue already tanquam ● Cathedra defined it . But God forbid , that the Triall of Truth should depend vpon the opinion of any mans person , though never so great , or esteemed in the opinion of the learned . My brethren , ( saith Saint Iames ) haue not the faith of our Lord Iesus Christ , the Lord of glory , with respect of persons . And , as Saint Augustine against Maximinus an Arrian Bishop ▪ said , Nec tu mihi Ariminense , nec ego tibi Nicenum Concilium obijc●am ▪ ●um ego illi , tuque isti non detinearis : sed Scripturis testibus communibus agamus , res cum re , causa cum causa , ratio cum ratione concertet . Neither doe thou obiect to me the Councell of Ariminum , nor will I obiect the Nicene vnto thee , seeing neither I am bound to the one , nor thou to the other : but let the Scriptures be common witnesses or vmpires to vs both ; let thing with thing ▪ cause with cause , reason with reason plead . Nor let any man here impute presumption to the weaknesse or vnworthinesse of my person , as though I tooke a pride to bee meddling with such high matters , and wherein great ones are interessed . Alas , God knowes I take so little pride herein , that my heart is even torne in sunder , to ●ee the ruefull rents of the Church of God , and the Truth so opposed , so oppressed . And when Gods glory suffers , pardon me , if I professe my selfe a poore Defendant . Yea my Profession , not onely as a Christian , but much more as a Minister of the Gospell binds mee to it . And I know , that God regardeth no mans person . And as the Proverbe is , Cucullus non facit Monachum . And were it not a matter so nearely concerning the Glory of God , and the salvation of mens soules , I had farre rather sit me downe in safe and sweet silence , wherein I should haue the more opportunity to pray for the peace of Ierusalem , then any way stand vp to contend . But it is Gods quarrell , and that , against Babylon . Peace is beautifull indeede , but there is a , What peace ? In which regard , Christ the Prince of Peace said , I came not to send peace into the earth , but a sword . As faire as Peace is ; wee must not make an Idoll of it . Wee must keepe Christs Peace . And in these perillous dayes , it being almost as dangerous to bee ignorant of the Mystery of Iniquity , ( sith it is the next way to be led into it ) as of the Mystery of Godlinesse : ( and hee that is ignorant in the former , may well suspect his knowledge in the latter : ) let no man thinke it labour superfluous , or presumptuous , to search out the true Mystery of Popery . But ( I say ) in this place a kind of Necessity hath imposed this taske vpon me . Now the first maine Argument , which would conclude the Church of Rome to be a true Church , is , because ( say they ) A man in that Church may bee saved . For , Out of the Church no salvation : Therefore the Church of Rome must bee a true Church . But who are they that may be saved in the Church of Rome ? My Author expresseth , An honest ignorant Papist ; or , some ignorant silly soules , &c. Yea and this is delivered in the name of our Church , or at least , of all those , that being affected to the Church of Rome in some good measure , would seeme to be the Church of England . Take we the Authors words : We acknowledge , an honest ignorant Papist may be saved . And , we haue not so learned Christ , as to deny salvation to some ignorant silly soules , whose humble peaceable obedience makes them safe among any part of men , that professe the foundation Christ. Answere . This makes well for Popish Ignorance when all failes . This also giues liberty to any religion , so it professe the foundation Christ , that therein a man may be saved . And surely if a silly , ignorant , idolatrous Papist may in this his religion bee saved , in what religion may not any silly , ignorant soule find salvation ? But here two Questions would be resolved . 1. Whether any Papist , by his religion may be saved . For resolution , the Author rankes all Papists into two sorts , either Learned , or silly Ignorants : for the Learned he confesseth , it is very hard for them to bee saved : but if ignorant , more eas●e . So then if a Papist be saved , he may thanke his ignorance . And indeede the Doctrine of Popery , conferring nothing to a mans salvation , but altogether against it , it is safest to be ignorant of that religion . But Christ the Foundation is there professed . Well . But how will Popish ignorance teach a man to bee saved by Christ ? Faith comes by hearing . And without faith , no salvation by Christ. But all Papists , though never so silly , yet are taught this lesson at their fingers ends , even to hate and abhorre the Preaching of the word of God , whereby they should belieue in Christ. They call it Heresie . How then is it possible for such to bee saved , bee they never so humble and peaceable men ? Or as if a Papist , though never so simple , could be humble . There can be no greater pride , then that which hee takes in his ignorance : ( as his Ghostly Fathers teach him , ) preferring it before all the knowledge of Christ. And can he be peaceable , whose chiefe Article of his Creed is , to belieue and hold the Pope to bee supreme over all Kings and Princes , whom he must rather obey , then them ? This is the Beasts marke , which who so receiveth , ( saith the Holy Ghost ) shall drinke of the wine of the wrath of God. No Papist then , as a Papist , can be saved . And of Babylon , ( saith God ) Come out of her my people , least yee be partakers of her sinnes . Babylon is the Dominion and Religion of the Beast , of Antichrist . Nothing then therein to bee expected , but the punishment of Babells sinnes . The second Question : May not a simple Papist , misled by education , or long custome , or over-valuing the soverainty of the Roman Church , and so in the simplicity of his heart imbracing them , finde mercy at Gods hand , by a generall repentance , and faith in the merit of Christ , attended with charity and other vertues ? Answ. Here the state of the former question is quite altered . By faith and repentance , no doubt , not onely an ignorant , silly idolatrous Papist , professing the foundation Christ ; but even an Infidell , Turke , or Iew , opposing Christ , ( though no such Idolaters , as Papists be ) may find mercy at Gods hand , and so be saved . But withall , this ignorant silly Papist believing and repenting , must necessarily thereupon repent him of all his Idolatries , as well as of all his other sinnes . Yes , ( saith the Author ) by a generall repentance and faith . VVhat a strange doctrine is this for a learned Doctor ( and more then so ) of the Church of England to teach ? Doth he not deserve to be the Popes white sonne for it ? Surely Bellarmine himselfe with the whole rabble of Pontificians could say no more , but when they haue done all , shuffle salvation i● the pack of a generall repentance and faith ; as * Bellarmins , Tutissimum est &c. But doth this generall repentance include Idolatry , with all Popish Trumpery , as things to be repented of ? If nor , such Repentance shall never bring him to salvation . But if it do include them , then by faith in Christs meritts he comes to bee saved , not as a Papist , but as a true believer , renouncing Popery . And then no Godamercy to his Popery , or to his silly ignorance . My conclusion is ( to be briefe ) No Papist , as a Papist ▪ whether learned or ignorant , can be saued . My reason is , because Popery denyeth the sauing Faith of Christ , as in the Councell of Trent . Againe , they want the meanes of Faith , as the Preaching of the Gospell . Therefore Ordinarily they are not within the compasse or verge of salvation· If they bee saved then , while they abide in the midst of Babilon , it must be extraordinarliy , by Gods speciall mercy , and worke of his spirit , which indeed is not tyed necessarily to the meanes , though ordinarily it be· This Spirit then working saving Faith in the soule ( without which faith no salvation ) this 〈◊〉 such a Faith , as the Church of Rome disclaimeth , abandoneth , accurseth . Therefore such a one is saved , not as a Papist , but one so beleiving , as he is accursed , and by Anathama shut out of the Church of Rome , and that by the solemne and definitiue sentence of the Councell of Trent . If then , by the peremptory doctrine of Trent , or of the Church of Rome , no Papist , as a Papist , can be saved : If the Church of Rome cannot yeld salvation to any in it , but altogether denyeth , yea accurseth the very meanes : it followeth as a conclusion vndeniable , that , the Church of Rome is no true visible Church of Christ. For only in the Church of Christ is salvation to bee found . But sayes some , this is a hard sentence . Yea and our first Authour for one , It is malicious and rash . Is it malicious and rash , or vncharitable to speake the truth ? Why should any learned man be so wedded to his charitie , as to divorce himselfe from sound judgement , and right reason in any thing ? Or , as though that could be right charity , which is not guided by true iudgement . Yea such charitie , as calleth evill good , hath but a wofull reward . But others , would not haue it denyed , that the Church of Rome is a true visible Church , though not a true beleeuing Chruch . What if we should deny this , that the Church of Rome is a true visible Church ? Must we at the first dash be censured as men transported with zeale , out of a d●testation of the Church of Rome , as if it were all error , no Church , as affecting nothing more , then an vtter opposition to their doctrine and Ceremony , because theirs ? Because theirs ? That 's not it : but because wholly Antichristian , therefore wee detest the Whore. And for my part , I had rather some fire-sparkling zeale , yet , guided with right iudgement , should even transport me with a detestation of the Church of Rome , as a false Church● then that I wot not what charity without zeale , without sound judg●ment , should so farre possesse me , as to acknowledge the Church of Rome for a true Church , yea or yet for a true , or truely visible Church . And yet , vnder correction , I see no such difference betweene these two , but that if we yeeld the Church of Rome to be a true , or truely visible Church ▪ we may as well call it a true Church . For how can wee call that a true Church , which is not truely visible ? And if a Church be truely visible , what letts , that it should not be a true Church of God , at least in mans iudgement ? For that which demonstrates it a true or truely visible Church , must also evince it to be a true Church . As also the same author calls the Church of Rome a true Church , as well as , a true visible Church . But let it be tryed , whether zeale in denying , or charitie in affirming the Church of Rome to bee a true Church , or a true , or truely visible Church , haue more reason on their side . First , I proue the Church of Rome to bee no true , or truely visible Church . A true visible Church hath the true markes of a true visible Church ▪ But the Church of Rome hath not the true markes of a true visible Church : Therefore the Church of Rome is no true visible Church . The maior is vndeniable , for a visible Church is not possibly knowne , but by the proper markes of visibilitie . The Minor I proue from Romes owne confession , and the doctrine of the Church of England compared together . For the doctrine of our Church ( if the Homilies containe any part of it ) in the second part of the Homily for Whit s●nday , after the definition of the true Church of Christ , these words are added : The true Church of Christ hath alwayes three notes or markes , whereby it is knowne Pure and sound Doctrine : the Sacraments ministred according to Christs holy Institution : and the right vse of Ecclesiasticall Discipline . And it is inferred thereupon . Now if you will compare this with the Church of Rome , not as it was in the beginning , but as it is presently , and hath ben for the space of nine hundred yeares & odd : you shall well perceiue the state thereof to b● so farre wide from the nature of the true Church , that nothing can be more ▪ &c. But now these three markes or notes of ● true visible Church , Bellarmine the mouth of the Church of Rome , expressely disclaimeth as proper markes of the Church ( improper indeed for the Church of Rome ) and therefore he allowes them not so much as the place of a cypher among all his 15 Markes or Notes of the Church . Therefore , seeing the Church of Rome disclaimes those notes of a true visible Church , which our Church acknowledgeth as necessary and proper to know the tru Church by : why should any , much lesse an Antistes of the Church of England , affirme the Church of Rome to be a true visible Church . But can Bellarmine shew it to be a true visible Church , by all his 15 notes ? Surely when he hath done all , hee is faine to confesse , that all these markes cannot yet demonstrate , or make it evidently true , that it is the true Church of God , but only evidently credible . If the Church of Rome then cannot demonstrate it selfe to be a true Church ( and no maruell , sith it wants the right demonstratiue markes ) why should we take the paines , or be so ●fficious , as to pin a true visible Church upon her sleeue ? Nay if we go to their Baptisme , the only Relique , esteemed of some sufficient to marke Rome for a true Church : yet even that , by Romes owne Doctrine and confession , will not proue so . For , the efficacy of Baptisme ( as of all their Sacraments , ) they hang vpon the Priests Intention at the words of Consecration . Now because no man can be certain of the Priests Intention , * Vega ( who was a great stickler in the Councell of Trent ) therevpon inferreth that no man can be certain of his salvation , because he is not certain whither he was rightly Baptised or no , in regard of the vncertainty of the Priests Intentiō . From whence I conclude thus . That which no one Papist can demonstrate , not all Papists together can demonstrate : But not ●ny Papist can demonstrate himselfe to be a true member of ●he Church , because he cannot demonstrate , whether he be ●●uely Baptised or no , or whether the Sacrament of Baptis●e was a mere nulliti● vnto him for want of the Priests Intention : therefore , not all Papists together can demonstrate themselues to be of the true Church ; and consequently , the Church of Rome , consisting of so many particular members , cannot demonstrate her selfe to bee a true Church . Yea , it may come to passe also , that in one age the Church of Rome may quite loose the Essence of a Church , for asmuch as her Sacrament of Ordination , depends vpon the Ordainers Intention , which if wanting , the whole Ordination is frustrate , and so his whole Ministry ; and so downward . And that which may befall one , may befall all . So that to helpe all , there is need of a great deale of charity , to hope well of the Priests Intention , and so the best yet of the Church of Rome . But passe we to the rest . It is alledged : Neither for the chaffe doe we leaue the floore of God , neither for the bad fishes doe we breake his Netts . Answer . But if the floore be not now Gods floore , but Antichrists floore , wherein nothing is to be found , but chaffe : and if the Netts be no other , but such as catch onely the bad fishes , which is not the propertie of Gods Netts : then such a floore , such netts are altogether to be abandoned . And whither that floore , or those netts be Antichrists only , and not Gods , shall appeare more fully anone● Againe , it is alledged : All truth , wheresoeuer it is found is Gods , not ours , as the Kings coine is currant , though it be found in any impure chanell . Answer . All truth is Gods. True. But when the trut● of God is turned into a lye , and this lye put for Gods truth , the case is altered . Againe , if a man take the Kings coyne , and beate it into a thinne leafe , vsing it only to guild over brasse , or some other base mett●l , which he stamps with the Kings counterfetted Image or superscription o● the one side , and with the Image and superscription on the Kings emulous enemy on the other side : what good subiect of the King will take it for curr●nt , and not rather appeach him for a Traytor , that shall wittingly tender , or much more obtrude & avouch it for the Kings coyne , And only such coyne is currant in the Church of Rome . We know that Gods coyne , his pure silver and gold haue they taken and melted in the Popes Test , and haue beaten it into thinne leaues , for no other vse , nor purpose , but only to overlay their drosse , or base metall , to make it the more currant with the world , one side being stampt with Christs Image , and superscription , and with Antichrists on the other : yet so , as the Pope is the only King , by whose authority such coyne is made currant . Who knows not , that the Pope denyeth authority to the Scripture in all things , saving in the matter of Christs Vicarship , or Peters supremacy ? This vsurpation he can be content to father vpon the authority of Scripture , though the Scripture vtterly disclaimes it . And what is all this , but to guild over all those his base metals of false Doctrines , that so they may passe for the more currant catholicke coyne ? Thus Gods truth is vsed but as a bare pretence , to colour over the Popes lyes . They alledge againe another comparison . Fundamentall truth is like that Maronaean wine , which if it be mixed with twenty times so much water , holds his strength . Answ. The comparison is pretty ▪ if it did hold water . But what if into the Maronaean wine , twentie times so much poyson be put ? What strength then will be foūd in it , but that the drinker shall find it a potion of strong poyson ? Again : Take the Maronaean wine , and extract the spirits out of it , and what is it then , but a dead vappa ? Such is that truth which is now in the Church of Romes keeping , the nature , force and strength of it is quite abolished , by their mixing of twenty times so much of poysoned humaine , or rather diabolicall Inventions with it ; yea , they haue in their Romish Limbeck , so extracted all the life-spirits out of the pure wine of Gods word , as they haue left it a meere dead Vappa full of their dreggs and Lees. For haue they not guelt the Scriptures of their divine authority , & natiue sense of the spirit of God , no other spirit breathing in them , but such as blowes from Roman E●lus his breast ? Another comparison : The Sepulchre of Christ was overwhelmed by the Pagans , with earth and r●bbish , and more then so , over it they built a Temple to their impure Venus ; yet still in spight of malice , there was the Sepulchre of Christ ; and it is a ruled case of Papinian , that a sacred place looseth not the holinesse with the demolished walls , no more doth the Roman loose the claime of a true visible Church , by her m●nifold and deplorable corruptions . Answere . Indeed at Rome was once the true spirituall Temple of Christ , as once the materiall in Ierusalem : but how the Church of Rome may be proved to be a true visible Church , because once it was so , by this comparison , I see not . As for Papinians ruled case , of a place once sacred , but now ruined ; yet , because once , still sacred : it may serue a simple Papist to feed his superstition withall , to whom all sacred Reliques are so relishable ; but how a sound Christian may edifie his faith vpon such a comparison , I cannot savour . True it is , Ierusalem and Iudaea is still called the Holy Land ; but is it therefore still sacred , because so called , or because so adored of superstitious Pilgrimes ? Bethel was once a Holy place , when Iacob erected there his Altar for Gods worship : was it therefore holy still , when Ierob●ams golden Calfe was erected there ? Do not all sound Divines know , that places are not further , nor longer sacred , then the vse remaineth , whereupon at first they began to be sacred ? Put off thy shooes from thy feet , ( said the Lord to Moses : ) for the place whereon thou standest is holy ground . Now what made it holy ground ? Was it not the Lords presence shadowed in the burning Bush ? But after that the Lord disappeared , and Moses was sent away , I never read any more of that place , called sacred . Peter speakes indeed of the Holy Mount , wherein the Lord was transfigured : but the holinesse is referred to the Lords presence , for whose sake it was said to be holy ; and not for any holinesse infused into it , or affixed to it by any solemne Act of Consecration . And who will say , that Ierusalem , once called the holy Citty , because there was the true Church of God , is still the true Church of God ; or that the place is still as sacred , as ever it was , notwithstanding of the Lord accursed ? But yee will say , the case is otherwise now with Ierusalem ; then with Rome . For it followeth : If the Church of Rome were once the spowse of Christ , and her adulteries are knowne , yet the divorce is not sued one . Answer . Is not the Divorce sued out ? Perhaps not in a legall formality . But what if this once spowse of Christ , not only play the open whore , but professeth her selfe to be the married wife of another man ; what shall we say in this case ? Is this woman still the spowse of her former husband , notwithstanding she is become another mans both whore and wife , though she hath not sued out a Legall Divorce ? Thus stands the case with the Church of Rome . Once she was Christs spowse● but now she is Antichrists spowse and strumpet . But Antichrist , the Pope , is only * Christs Vicar-bridegroome to his spowse on earth . What man going into a strange Countrey leaues a Deputy husband with his wife , till his re●●rne , giving him ●●ee power to performe vnto her all the offi●es of a husband ? As Thomas de Corsellis spake in the Councell of Basil , about the Popes vsurped Vicarship over Christs spowse : No body substitutes a Vicar in such ●●nt , as that he will submit his spowse vnto him . But what ●f Christ , the first husband , come and challenge his ●powse again , seeing though he find her play the whore , ●nd married to another ; yet this second marriage was before ever a Divorce was sued out , and so a Nullity ? ●ndeed the Lord is very mercifull , even to receiue that ●powse , who hath gone a whoring from him . As Ierem. ● . 1 . They say , if a man put away his wife , and she become a●other mans ▪ shall he returne vnto her againe ? Shall not that Land be greatly polluted ? But thou hast plaid the Harlo● with many lovers ; yet returne againe to mee saith the Lord. But if the Divorce be sued out , then you will say , shee ceasseth to bee a spowse to he● former husband . Well . And is not the divorce betweene the Church of Rome and Christ yet sued out ? Yes certainly , and that on both parties . First , on the Church of Romes part . Hath she not openly in the face of the Court of men and Angell● taken out a writ of Divorce from Christ , and a licence to be married to another husband ? When , say you ▪ In the Councell of Trent , say we . It is the duty and property of Christs spowse to hearken to her husbands voice only , and to honour him . For ( Psal. 45.11 . ) He is thy Lord , ( speaking to his spowse , the Church , ) and worship thou him . And in the Transfiguration on the Mount , which was a type of Christ in the state of glory in heaven , this voice came , This is my beloved Son , heare him : Luke 9.35 . Christ then in heaven must onely be heard of his spowse here on earth . But the Church of Rome , once Christs spowse , in the Councell of Trent hath taken out a bill of divorce , and hath emancipated her selfe wholly to the Pope as her husband , to heare him in all things , from that time forwards . And this Divorce is ratified by the Bull of Pope Pius 4. super forma iuramenti professionis Fidei , in the end of the Councell : The words of the Bull are : First , Apostolica● et Ecclesiastic●● Traditiones , reliquasque Ecclesiae observationes et constitutìones , firmissimè admitto et amplector . Apostolick and Ecclesiastick Traditions , and other observations and constitutions of the Church , I do most firmely admit and imbrace . That 's for Traditions . Then it is added : Item sacram Scripturam , i●xta eum sensum , quem tenuit et tenet sancta Mater Ecclesia , cuius est iudicare de vero sensu , et interpretatione sacr●rum Scripturarum admitto , &c. Item , I admit of the sacr●● Scripture , according to that sense , which the Holy Mother Church hath and doth hold , to whom it perteineth to iudge 〈◊〉 the true sense and interpretation of the sacred Scriptures , &c ▪ But what Church is this , that takes vpon her to be the Iudge and interpreter , to allow what sense she pleaseth to the Scriptures ? A little before ▪ Credo v●●m Sanctā , Catholicam et Apostolicam Ecclesiam : I belieue one Holy , Catholick , and Apostolick Church . This is Mater Ecclesiae : th● Church our Mother . But which is she ? Look a little after . Affirmo Sanct●m , Catholicam et Apostolicam Romanam omnium Ecclesiarum Matrem , et Magistram agnosco : I , affirme and acknowledge the Holy , Catholick and Apostolick Roman Church to be the Mother , and Mistresse of all Churches . Well , we haue found out who is the Mother and spowse ; namely , the holy , Catholicke Apostolicke Roman Church : But where is the Father , the Husband ? Not farre off ; in the very next words hee stands . ●oupled and hand-fast with his wife : Romanoque Pontifici , ●eati Petri , Apostolorum Principi● Successori , ac Iesu Chri●ti Vicario verum obedientiam spondeo , ac iuro : And I 〈◊〉 and sweare true obedience to the Bishop of Rome , the Successour of blessed Peter , and Prince of the Apostles , and Vicar of Iesus Christ. Here is then the second marriage made vp ▪ And is there any reservation of obedience or ▪ ●ubiection left for Christ the former husband ? No ●urely● all is betrothed absolutely to his Vicar , the se●ond Husband . But yet we see not the Divorce quite ●ewed out , no publicke , expresse , formall abr●nuncia●ion and abjuration of the former Husband . But read a ●ittle further : Caetera item omnia à sacris Canonibus , Oe●umenicis Concilijs , ac precipué à sacrosancta Tridentina Sy●odo tradita , definita , et declarata indubitanter recipio , at●ue profiteor , simulque contraria omnia atque haereses quas●unque ab Ecclesia damnatas et reiectas , et anathematiza●as , ego pariter damno , reiicio , et anathematizo : hanc ●eram Catholicam fidem , extra quam nemo salvus esse ●otest , quam in presenti sponte profiteor , et veraciter tene● , ●●dem integram et inviolatam vsque ad extremum vitae spitum constantissimê ( Deo adiuvante ) retinere et confiteri , ●●que à meis subditis , vel illis , quorum cura ad me i● munere 〈◊〉 spectabit , teneri , deceri , et praedicari , quantum in me erit , curaturum ego idem N. spendeo , 〈◊〉 , 〈◊〉 iuro , sic me Deus adiuvet , et haec sancta eius Evangelia ▪ Item , all other things by the sacred Canons , and generall Councels , and chiefely by the sacro-sanct Councel of Trent , deliuered , defined , and declared , I doe vndoubtedly receiue and professe : and together with all things contrary thereunto , and whatsoeuer Heresies condemned , and reiected , and Anathematized of the Church , I in like manner condemne , reiect , and accurse : This true Catholick faith , without which none can be saued , which here I freely professe , and truely hold , the same I will be carefull most constantly ( by God● helpe ) to retaine and confesse intire , and inviolate vntill my very last breath , and that also , as much is in me lyeth , it may be kept , taught , and preached of my subiects , or those , whose Cure shall in that behalfe to me appertaine , I the same N● doe promise , vow , and sweare : so help me God , and these 〈◊〉 holy Evangels . Lo here : is not this a ●olemne Divorce sued out , and as solemnly sworne to ? Is not Christ here as solemnly renounced , as we in our Baptisme renounce the Devill and all his workes ? But not expressely . No● Expressely all those doctrines are pronounced as Heresies , which are condemned by Canons and Councells , but chiefely by the sacrosanct Councell of Trent . And what are those Heresies ? Are they not the very Doctrines o● the Scriptures , which we professe and maintaine ? These the Church of Rome renounceth , not admitting or interpreting the Scriptures , but onely according to the limited sense of the Church of Rome , the maine Oracle whereof is the Pope . Why then shall any man say , that the Divorce betweene the Church of Rome and Christ ▪ is not yet sued out ? Obiection . But it is sued out but on the one side , who , without iust cause on Christs part , hath taken out an absolute and peremptory Divorce , chusing the Pope for her only husband , whose only voyce she will hearken vnto . And the Divorce being vpon no iust cause , and vpon a false ground , it is of no ●orce , and so ●etteth not , why the Church of Rome may not yet be Christs spowse , if he will claime her . Answer . No ? is it not of force , when publikely and ●olemnly sworne to in open Court , inviolably to bee ●ept ? but yet if any will needs require a proofe on Christs part , that he hath also publikely given the Church of Rome a bill of Divorce : let him but search 〈◊〉 Gods Records . In the booke of the Revelation , doth ●ot Christ openly d●clare the Church of Rome to bee a ●●eat Whore , that Whore of Babylon , Rev. 17. And in the ● . chapter , the bill of Divorce , and that by a voice ●●inly heard from heaven , saying , Come out of her my peo●●● , that ye be not partakers of her sinnes , and that ye receiue 〈◊〉 of her plagues ? Is not here a plaine bill of Divorce , ●ven by Christ to the Church of Rome , that wh●re , that ●●●rituall Babylon , ( she that saith , I am no widow : being ●●rried to another man ) sith Christ now separates his ●●ne people , his owne Spowse out of Babylon , Come out 〈◊〉 my people ? And this divorce on Christs part came 〈◊〉 of force , vpon the Councell of Trent , when now the ●hurch of Rome having long played the Wh●re , yet 〈◊〉 her second marriage to another husband was so●●nely concluded , and Christ excluded . Now therefore ●●rist giues her the bill of divorce also , in pronounc●●g her a strumpet , and separating his spowse from her , 〈◊〉 hence forth to haue no communion with Her. ●hat need be said more to proue this Divorce , and that 〈◊〉 both sides ? Is there any Minister of the Church , of ●ngland , that while he affirmes the Church of Rome , to 〈◊〉 a true Church , or a true visible Church , or the Spowse of ●●rist : yet will or dare say , that the Church of Rome is 〈◊〉 that Whore , that Babylon , mentioned in the Revela●●●n ? I dare say , there is none , if together with lear●●ng , he haue more loue of the truth , then of the world 〈◊〉 his heart . Yea , even he that saith , The Church of Rome 〈◊〉 true visible Church ; will confesse withall , that She is Babylon , and the Antichristian Church . Now if she be Babylon , Christ ownes her no longer for his Spouse : 〈◊〉 out of her my people . But here followes a distinction : As it is a 〈◊〉 Church , we haue not detrected to ●old communi●● with a 〈◊〉 Babylon , we can haue nothing to doe with it . Answ. I must here craue pardon , that this distinct●●on tooke not place , till a day after the faire : for we ha●● newly packt away Babylon for a naughty pack ( here confessed by those , who yet affirme she is a true visib●● Church ; ) and Christ hath disclaimed her for his spo●●● bidding his Spowse to come from her . And so , I say this distinction , comes too late , after the sentence of 〈◊〉 divorce is given on both sides . Therefore , as whom 〈◊〉 doth ioyne together , let no man separate : so , whom God ●●●parateth , let no man ioyne together . When Christ ●aith Come out of Babylon my people : Let not vs say , we 〈◊〉 not to hold communion with the Church of Rome . Ye● 〈◊〉 this case , no distinction will serue to ioyne vs together againe in one communion . Herein we must not 〈◊〉 to the voyce of any man , be he never to Reverend , ●●fore and against the voyce of Christ : But Christ 〈◊〉 peremptorily , Come out of her my people , and that vpo● a severe penaltie , or perill , least ye be partakers of 〈◊〉 sinnes , and that ye receiue not of her plagues : Let vs there●fore in this case follow Pythagoras his lesson to his scholars , not to looke our face in the glasse by the 〈◊〉 light , but by the Sun-shine : Thus if we be of Chr●●● spowse , we will heare his voyce alone , saying , Come of Babylon my people ; and no voyce of man , saying to 〈◊〉 contrary . By what distinction ( I pray you ) can an 〈◊〉 & chast Matron sa●ue her credit , by keeping company , having communion with a notorious strumpet ? Will say , As she is a woman , a creat●● , of the same flesh , and 〈◊〉 as bearing the Image of God , I detre●● not to hold com●●● with her : but as she is a whore , I can haue nothing to do 〈◊〉 her ? What a confused distinction were this ? Woul● 〈…〉 . 〈◊〉 in the next place , that charitable profession of 〈◊〉 Luther is alledged , who saith * 〈…〉 . * 〈…〉 breast is the spirit , sense , authority , summe , and all . And allowing no other Scripture but the vulgar Latine , a language vnknowne to the vulgar ; what is it , but a meere shell ? They haue the Creeds , but the shell only , while they deny the faith . Yea they professe the Catholick faith , but they haue only the shell of it , to witt , the historicall faith , common to them with the very Divell● : the kernell they haue not , to wit , the true affiance in Gods mercies apprehended , and Christs merits imputed to justification . This faith the Councell of Trent accurseth . So that in that whole Councell yee shall nor find in the Councells owne word once , Credere in Deum , to belieue in God : least they should admit of the saving faith , whereby only a man can say , Credo in Deum , I belieue in God : wherea● the historicall faith can lay only , Cred● De● , or Deum , I belieue God ; as the Divel●s belieue and trembl●● 〈…〉 Thus haue they no more but the shell of faith , and so the shell of the Creed . They haue the Sacraments . What say I ? The Sacraments ? No surely ▪ among all their seven Sacraments haue they any more , but the bare broken shell of Baptisme onely ? For the sole efficacy and 〈◊〉 of it they ●ang vpon the Priests Intention , and not vpon the spirit of God , and his word , and true faith in the baptized . As for the Sacrament of the Lords Supper , they haue vtterly abolished it , and turned it into m●ere Accidents without substance , joyned with an imaginary Idol , wrought by vertue of the Priests Intention . Thus we see , that there is no more left of the Church of Rome , but an empty crackt shell ; and therfore it is now no more either a true Church , or a true , or truly visible Church . But to conclude this discourse , to the aforesaid allegations , a vouching the Church of Rome for a true , or true visible Church , is added an Apologeticall advertisement to the Reader ; beginning , Nothing can be so said , or done , but may be ill taken . Now God forbid ▪ But is it well said or done , to affirme that the Church of Rome is yet a true , or a true visible Church 〈…〉 the Reverend Author iudge indifferently , having well weighed the former reasons , whether we doe ill or no , in taking this his saying ill ; or whether we had not reason to haue expected an ingenious Palinody , 〈◊〉 Augustin● like Retractation , rather then such an Apology ; which whether it be rather to be pittied , then any vncharitablenes in the Reader , in taking such a saying ill , let judicious charity it selfe judge . Nor need we stretch the saying , to imply , that the Church of Rome is a true believing Church . Suffice it we except against any being , yea or visibility of a true Church in the Synagogue of Rome . But the Reverend Author referres Visible , 〈◊〉 outward Profession ; to some essentiall Principles of Christianity , neither of them to sound● 〈…〉 . Grant the Romanists to be 〈…〉 , and we cannot deny them the name of 〈◊〉 Church . Answer . Now , vnder 〈…〉 Profession a sufficient marke of visibility for a Church ? This is none of those markes , which the Church of England takes notice of a Church by 〈…〉 , shewe● ▪ Againe , the Scripture calleth 〈…〉 Synagogue of Satan , who call themselves Iewes ▪ 〈…〉 The Samaritan●s sometimes professed themselues to be of the Iewes Religion , having their Temple n●are the Mount Garisim . They had their Priests also , who 〈…〉 how they should feare the Lord● 〈…〉 Lord : but withall 〈…〉 the manner of the Nations . Did they not then 〈◊〉 the worship of the Lord ? Surely they did 〈◊〉 were they therefore a visible Church ? Nay , saith the Scripture there ▪ They neither feare God , &c. So the Church of Rome professeth to feare the Lord , but 〈…〉 like to the Nations ; so that it will follow , she neither feareth God , nor doth after his lawes , &c. Obiect . But she holdeth some essentiall Principles of Christianity . Answ. So do the 〈…〉 this day , they hold the Old Testament . Obiect ▪ But withall they deny Christ expressely . Answ. So doe the Papists implicitly , and by their owne expresse doctrines of Trent haue no more communion with Christ , then the Iewes haue . Nay Papists doe expresly abiure the doctrine of Christ , as we shewed before in the Popes owne Bull : how doe they then any more hold Christ , then the Iewes . ? But , Grant the Romanists to be but Christians , how corrupt soeuer , and we cannot deny them the name of the Church . But why should we grant them that , which never a Papist is able to demonstrate to vs , or yet vndoubtedly to perswade himselfe of ? He is not certaine of the Priests Intention in his Baptisme , no nor yet of the Bishops Intention , by whom that Priest was ordeined ; no nor of that other Bishops Intention , by whom the Bishop was ordained Priest. Therefore no Papist can be sure , whether he be a Christian , or no. And why then should we grant them to be Christians ? Although for the bare name of Christians , and of a Church , we will not much stand with them , so they doe not hereupon , nor any for them ▪ incroach and challenge the being and reality , yea or the very visibility of a true Church . No no● to say , That we are all the same Church by vertue of our outward vocation , whosoeuer all the world ouer worship Iesus Christ the only Son of God , the Sauiour of the world , and professe the same common Creed : Nor , That which Rome holds with vs , makes it a Church : Nor , That Rome holds the foundation directly : Nor , That because those things were affirmed twenty yeares ago , therefore now they must be true : nor , that if any be otherwise minded , he shall doe more wrong to his cause , then to his Aduersary : nor , that sundry of our i●dicious Diuines were of this mind : nor , In that she holds the founda●i●n directly , she is a true Church . For first , doth the Church of Rome worshipp Iesus Christ , who for Christ worship the Beast , and his Image , bearing his marke ? Secondly , doe they hold the same Creed , that deny the Faith without which they cannot say , the first word of the Creed , I beleeue in God ▪ Thirdly , what foundation do they hold directly with vs For other foundation can no man lay , then that which is layd Iesus Christ. Wee shewed before , that they haue nothing of Christ , but the shell , the shadow , the Pope is the kernel if any . Nay doe they hold more of Christ directly , then the very society of Devils doe : Yea , or so much as they ? The Devils hold that Iesus Christ is God and man ; they beleiue , and tremble . They Devils belieue not , that Christs body can be made of a peece of bread , hee knowes it well enough to be but one of his owne iuggling tricks , which his Romish Disciples learned of him ? The Devils dare not deny , that Iesus Christ is come in the flesh . Yea , he openly confesseth him to be the Son of God : I know thee who thou art , even the Holy one of God Doe the Romanists so much ? No , they are of that Spirit of Antichrist , that denyeth that Iesus Christ is come in the fl●sh . How ? He that maketh Christ of a Peece of bread , denyeth him to be come of the Virgine Mary . If Christ haue a body made of bread , and yet this body the same , that was borne of the Virgine Mary , then it followeth directly , that with the Manichees they allow Christ no other , but a meere imaginary fantasticall body , sliding downe from heaven , as Dianae● Image that came from Iupiter . For is not that a meere phantasme , which they worship in the bread ? A body naturall it is not , which wants both substance , quantity , dimensions , flesh , blood , and bone , and all other properties , which a mans naturall body ought to haue . Therefore in directly saying , This is Christs body , they deny Christs true naturall body , which he received from the blessed Virgine , and so deny directly , that Iesus Christ is come in the flesh . How doe they then directly hold the foundation ? And yet this is not simply to hold the foundation , 〈◊〉 professe that God is man : for then the society of Devils might claime to be a Church : but directly to hold Iesus Christ so to be come in the flesh , as therein to suffer and satisfie for our Salvation , becoming our Christ , our Iesus , Redeeming vs from our sinnes , by imputing his merits to vs ▪ that our sinnes might not be imputed to vs , which were imputed to him , by whose stripes we are healed , by whose Righteousnes imputed we are perfectly iustified in the sight of God. Doth the Church of Rome directly hold this foundation ? Nothing lesse . Yea she directly , not by consequence only , directly ( I say ) she denyeth and destroyeth this foundation . How , or where ? In the Councell of Trent , Sess. 6. Canon . 10. Si quis dix●rit homines per ipsam Christi iustitiam form●liter ▪ iust●s esse : anathema sit . If any shall say , that men are formerly iust by the righteousnes of Christ ; let him be accursed . Is not this a direct and flatt expresse deniall of the foundation ? And in the 11 Canon , If any shall say , that men are iustified by the sol● imputation of Christs Righteousnes ▪ or by sole ●emission of sinnes , otherwise then * by inhere●t righteousnesse in vs obtained thereby ; or also , that the grace whereby we are iustified , is only the favor of God : let him be aco●rsed . What more direct denyall of the foundation ? Is not this the foundation , That Iesus Christ came into the world to saue sinners ? And how ? Who his owne selfe bare our sinnes in his owne body on the tree , that we being dead to sinnes , should liue vnto righteousnes , by whose stripes we are healed . Nay , saith the Councell of Trent , directly , We are iustified by our inherent righteousnes , and so our stripes are healed , and not by the righteousnes of Christ simply imputed . Therefore come out of her my people , least ye be partakers of her sinnes . Fourthly , Let not antiquity in the holding of an opinion , prescribe against Truth , Opinions ancient , O that Saint Ambrose words alledged by our Reverend Author ▪ might here take place : Nullus pudor est ad meliora transire : then I hope he will be otherwise minded , then to say He that demeth the Church of Rome to be a true Church , or a true visible Church , shall 〈…〉 to his cause , then to his adversary . Then he will no longer 〈…〉 the iudgement of particular person 〈…〉 wherin our Reverend Mother Church of England ▪ hath in her publicke doctrine resolved the contrary , * while she denyes to the Church of Rome , the true markes of a visible Church , those very markes which the Church of Rome her selfe disclaimeth . So shall our Divine Seneca partake also of great S. Augustines prayse , while by an humble and ingenuous Retractation , he shall both purge away the st●ine , and put a more glorious luster to his most sweet , pious , and , for their kind , vnparalleld workes . And for me , a poore , vnworthy Minister , I hope his meek and sweet spirit , having well waighed my reasons , and pitied my weaknesses , will be pleased to excuse me of any transportation of zeale , vnlesse herein I haue exceeded the bounds , in presuming so farre vpon the patience of such a Reverend Antistes of our Church . But I trust he will not impute this to any arrogancy of spirit , when it shall appeare , it is to vindicate Christs truth and glory , against the Synagogue of the proud Antichrist ▪ Thus having shewed the Church of Rome , or rather the Synagogue of Antichrist to be no true Church , nor a true or truely visible Church , nor a Church , but a Sea ▪ whose doctrines , as waters , are turned all into the blood of a dead man , so that every living creature therein dye●h , no Salvation , no life to be found in Babylon : proceed we to the next Viall . The Third Vial powred out . V. 4. And the third Angel poured out his vial vpon the Riuers , and fountaines of waters , and they became blood ; And I heard the Angel of the waters say ▪ Thou art righteous O Lord , which art , and wast ▪ and shalt be , because thou hast iudged thus . For they shed the blood of Saints and Prophets , and thou hast giuen them blood to drinke , for they are worthy . And I heard another out of the Altar say , even so , Lord God Almighty , true and righteous are thy iudgements . All Riuers ( saith the Preacher ) come from the 〈◊〉 , and thither returne . Rivers then , sent out from the Sea , doe here signifie all Romes Emissaries , as all Seminary Priests and Iesuites , who , as Rivers , doe convey and diffuse the Sea-waters of Romes doctrines to all Countries , and parts of the earth . And this Viall holds the like proportion to the third Trumpet , as the second Viall did to the second Trumpet . For the third part of the sea blood ; here all : and for the the third part of the Rivers imbittered ; here all are turned into blood ; for the same reason alledged in the former Viall . Only here seemeth to be a little difference between the Seas blood , and this of the Rivers : for that is as the blood of a dead man ; this blood only , without other addition . Yet , at the best , blood it is . Here then are meant not only all those , that haue written large Commentaries vpon the Councell of Trent , as Vega , Soto , Catharinus , Andradius , Bellarmine , &c. who with their Philosophycall , and Aristotelian Divinity , and Schoole-nicities , and quaint distinctions , haue laboured to giue a fairer luster to the blacke gore-blood thereof , and to propine it to the simple and subtile both , in Babylons golden cup , as Doctors ministring poysoned pills guilded over : but ( as I said ) all Priests and Iesuites , ( whom King Iames calls the last brood of the Divell ) who by their actiue motion , as Rivers , ( the voluminous workes of their Rabbies , being but as great vnwealdy ponds , and standing lakes , in comparison ) run more curr●ntly through the world . And in this one particular , note how the Councell of Trent it selfe hath turned the Rivers of Romes doctrine , I meane her writers , which before the Councell were but as it were a third part blood , now all into blood ; namely , by their Index Expurgatorius , cancelling and letting out what purer waters they find in their writings ( as might ●e shewed by many famous instances ) so that now all their Rivers must run nothing but blood . And these may well be resembled to Rivers , for sundry respect● ▪ For first , as all Rivers haue their originall from , and finall course to the Sea : for all Romish Emissaries must divulge no other doctrine , but such as they derive from the Sea of Trents doctrines● and their course must tend to the inriching of the Sea of Rome . Secondly , as Rivers ( like Fame ) are small in the beginning , but running along , grow greater and greater , till they powre their full channells into the Sea : so all Iesuites , though at first they arise like poore brookes , yet by their long current they come to returne full streames of commodities to the Sea of Rome . Thirdly , as Rivers are of an incessant , and indefatigable motion , Labituret labetur in omne volubilis aevum : so are the most industrious , actiue , and vnwearied Iesuites . Fourthly , Rivers are full of windings : so Iesuites ( like the Serpent ) are full sly of insinuations , by meanes whereof ( as Rivers ) they traverse the greater tract of ground the more easily . Fifthly , Rivers vsually run along the fartest soyles , and fairest meadowes : and do not Iesuites so ? Sixthly , Rivers in their spring are but weake , but being suffered to run along , by their strong and swift current , beare downe all obstacles that come in their way ; so Iesuites at their first arrivall , when the Sluces or Sinque ports are not well stopt , are but weake in the beginning , but in tract of time they grow impetuous , and intollerable . Seventhly , Rivers cannot brooke the abundance of rain-waters from heaven , but being troubled therewith , by the stirring of their owne mud , they discontentedly swell over their bankes , and so cause inundations on every side : No more can these Rivers of Rome brooke the plentifull showres of the heavenly raine of the Gospell , but their muddy malice being troubled therewith , the more it raineth , the more they swell , and no bankes can containe or content them , but over they will , to bring a deluge ouer all . In a word , Rivers are pleasant , haue a gentle gliding motion ; but if a man will commit his small vessell to the guidance and convoy of the streame , it will ingu●●h him at length into the all-devouring Ocean . And such is the pleasant and plausible current of Iesuiticall perswasions , and faire motions , that if a man will pin his soule vpon his sleeue , he will carry it hand smooth into the bottomlesse gulfe of the infernall Lake . But herein vnlike to Rivers . For first , Rivers , though they come from the Sea , yet passing through the narrow veines , and secret pores of the earth , they put off all their brackishnesse : but these , as they come from a Sea of blood , so they run blood . Secondly , Rivers refresh all places , and the weary travailour especially : but these are bainfull wheresoever they come , and so farre from refreshing the weary Pilgrim , that is bound for the heavenly Hierusalem , that they poyson the soule of him that drinkes of them , sending him downe to the Mare mortuum , the Lake of Sodom . Thirdly , Rivers are many wayes commodious to the parts they runne by , importing necessaries , and exporting superfluities : but these are no way commodious , only bringing in false wares , or Babells toyes , for which they carry away the riches of the land , and that which is most precious of all , poore seduced soules of men . In a word , Rivers breede and feede plenty of good fish for the vse of men : but these are full of netts to catch , and bainfull intoxicating baites to kill all the fish , that come within their Channell . The summe is ; the pouring out of this third Viall , is to discover the deadly and dangerous doctrines , which ( of all other ) Romes Emissaries , Iesuites doe broch and vent in all Countries . Yea the confirmation of this Ignati●n , or Igniferian Order , the Divells last brood , ( as King Iames calls them ) by Pope Paul 3. in the time of the Councell of Trent , doth plainly point them out , for those speciall Rivers here , which deriue their bloody waters immedatly from that bloody sea . Their doctrines are bloody , in a twofold respect . First , in that they cause and procure infinite blood-sheds in the world , not sparing the sacred blood of Kings and Princes , and of all Gods Saints and servants . Secondly , in a spirituall regard , by killing the soules of those , that drinke in these bloody waters , in stead of the pure fountain-water of the word of God. And this is specially that blood here meant . It is no lesse mortiferous , then that of the Sea , in the former Viall , whereof every living soule therein , dieth . For what other doctrines doe the Iesuites bring , but such as are agreeable to those of Trent ; all blood ? Though they smooth it over never so artificially , yet all is but Babylons cup of poyson , and of all abominations , only ministred and served in , in glistering gold of gloseing glosses . For this cause , is added here an acknowledgement of Gods iustice , vpon those that drinke of this blood , to wit , all Papists . Thou are righteous O Lord , &c. because thou hast iudged thus ; for they shed the blood of Saints and Prophets , and thou hast giuen them blood to drinke , for they are worthy . God is still the same righteous God , that ever he was , and will be to the end , notwithstanding the prevalent impotent spirit of all-daring Atheisme , wherewith the world is now towards the end possessed ; wherein is verified that of Saint Peter , 2 Pet. 3.3 . &c. When shall come scoffers , walking after their owne Iusts , saying , where is the promise of his comming ? Well , howsoever the daft world little discerne or dreame of it , the righteous God is still a pouring out the Vialls of his wrath vpon the vessells of wrath , fitted to destruction . Marke it well Gods righteousnesse is here magnified , for revenging ▪ the innocent blood of his Saints , cruelly and prodigally spilt by their bloody persecuters , those of the Church of Rome mainely , which being made drunke with the blood of the Saints ▪ and of the Martyrs of Iesus , as Chapter 17 : therefore they haue blood given them to drinke , for they are worthy . So righteous is God ▪ to recomp●nse blood to the bloody . As Q●eene Tomyris , having in a bloody field , vanquished Cyrus , and slaine him , she chopt off his head , and putting it into a Vessell , full of blood , ( for Cyrus had formerly slaine her sonne ) she said , Now satiate and glutt thy selfe with bloud , which , living , thou didst so much chirst after . The like may the spowse of Christ say to Rome and her followers , who for their cruell massacring and marryring her innocent sonnes , haue now blood in bowles , yea whole Rivers , given them to drinke , for they are worthy . But he that will discerne the fearefull plague vpon all Papists , must with Dauid goe into the sanctuary of the Lord ▪ he must be an Angell from the Altar , he must haue a spirituall eye to discerne it . For doth any Papist so much as once dreame , that he is a drinker of blood ; That all his religion , and the practise of it , all his adoring of , or before his gaye pictures and images , all his invocating of his bead-rowle of Saints , all the Masses he heareth , all his or her turning over their devoute beads , all their Ave mari●s ▪ and Agnus D●●es ; all their shrifts , confessions , and absolutions , all their whipping chere in Lent , when they let themselues blood , all their confidence in the Popes pardon● , all their falling down at the tinkling of the bell , when their little God almighty is solemnely caryed abroad , all their trust in selfe-merits , and distrust in Gods mercyes , as they are inioyned , and a rabble of infinite more pretty knacks , so pleasing and plausible to flesh and bloud , which at the ripest age hath not overgrowne the state of little children , being altogether affected with all such baby play , as their mother Babell hath invented for her children : that all this should be a drinking of blood ? Yes . So saith the spirit of God here . That which they esteeme their only blisse , is their only haue . These Doctrines which Romes fishes drinke in like water , yea as wine , is no other then filthy corrupt gore-blood . Oh fearefull condition I Well may such be reckoned among one of the seven last plagues poured out of the Vials of the wrath of God. That being properly a plague , which tends to the perdition of the soule , different from other afflictions , which may amend their patients . For how can false and corrupt doctrines ever bring a man to reformation , and repentance , when they corrupt his very intellectualls , where by his moralls should be guided ? But it is in vayne to inculcate this in the eares of dead fishes , which living in the flesh , are so spiritually dead , as they can never be so perswaded , that they are those , to whom God hath gipen blood to drinke . No ? will they not belieue it ? But here is a reason added , forcible enough to perswade even common sense : for they are worthy ? For they haue shedde the blood of Saints and Prophets . They ▪ Who ? who , but the Church of Rome ? Who , but Popish persecuters ? who , but Babylon , drunke with the blood of the Saints , and of the Martyrs of Iesu● ? But how is this appliable to the Papists here in England ? Did this generation ( at least wise ) ever shed the blood of Martyrs and Saints ? If no , how is God righteous in giving them blood to drinke ? How are they worthy ? The last Martyrs of Iesus , that suffered in England , were they not in Queene Maryes dayes ? And is not that generation of persecutors quite extinct ? How then can the hands of Papists in these dayes , be sayd to be imbrued in the blood of the Saint● ? But what if their hearts be imbrued in it , at least by assent , affection , approbation , allowance of the crueltie of their fore-fathers , who had a hand in slaying of them ▪ But perhaps our Papists will say in this case , as the Iewes in the like , If we had 〈◊〉 in the dayes of our Fathers ; we● would not haue been partakers with them in the blood of the Prophets . Yet even hereupon Christ tells them ▪ wherfore ye be witnesses vnto your selues , tha● ye are the children of them , which killed the Prophets , fill ye up then the measur● of your Fathers . But these Iewes built and garnish●d 〈◊〉 Sepulchres of those Prophets , whom their forefathers had slaine ; a signe , that they honoured the memory of the Prophets . And who seeme more to honour the ancient holy Martyrs , not only in erecting , and adorning their Sepulchres and Shrines , yea and adoring of them too ; then all Papists doe ? In this kind the Papists doe exceed the Iewes infinitely . How then may it be said of them , fill ye vp then the measure of your Fathers ? Or , how may this Viall be poured on Papists as a vengeance , that they should be found worthy to drinke such blood ? At least wise , our present English Papists will say , they are not the off-spring of those , whose hands were imbrued in the blood of Martyrs . Yea , they will deny those to be Martyrs of Christ , who were put to death in Queene Maries dayes . Here are two things to be answered ▪ we will answer the last first . It is shamelesse impudency to deny those to be Martyrs of Christ , who were then put to death for religion . And for what other religion , then that same , for which the Old Martyrs were persecuted and slaine ? We will challenge all Papists in the world , that they are not able to shew any difference in all the maine grounds of religion , betweene these lat●er , and those ancienter Martyrs . Which till they shall doe , let them not envy the honourable name of Martyrs of Christ , to such as were slaine by the purple Whore. To the former we answer , that perhaps many Papists in England were not the very naturall off-spring of those Fathers , who persecuted the Martyrs in Queene Maries dayes . Yet I dare be bold to say ▪ that all the Papists now in England are the spirituall off-spring at least of those persecuters . Doe they not imitate them in the same Romish faith , ( yea and that Iesui●ed too , which was then but in the bud ) which those persecuters then imbraced ? And did not Christ call the Iewes , sonnes of the Divell , because they imitated his workes ? But yet haply our English Papists will say , if we had lived in the dayes of our forefathers , we would not haue put these men to death . But let such take heed they speake it not in the hearing of their Ghostly ●ather ; least he impose vpon them some sharper penance , and stricter discipline , for their want of Romish zeale , and Iesuiticall spirit . No , nor yet for so saying , let them looke for more credit to be given them of vs , then Christ gaue to the Iewes ; who told them plainly , that for all their protestation , and pretence to the contrary , yet they were guilty of the blood of all those Prophets , whom their forefathers had killed . That vpon You ( saith he ) may come all the righteous blood shed vpon the earth , from the blood of righteous Abel , vnto the blood of Zacharias , sonne of Barachia● , whom Ye slew betweene the Temple and the Altar . Whom Ye slew ? Did these Iewes ( to whom Christ now spake ) slay Abel and Zacharias , who were killed so many generations past ? Was not this Zacharias slaine in King Io●● his raigne ? how then did these Iewes slay him , and the rest of the old Prophets , even vnto Abel ? Surely because they repented not of the cruell actions and affections of their forefathers , who slew those Prophets , who retained and nourished the same spirit of cruelty and disaffection towards the true Prophets : witnesse their carriage towards Christ himselfe the Prince of Prophets . How did they intreat , intertaine him ? Did they not in fine put him to death ? And if they did this to the greene tree , was it likely they would haue spared the dry , and those ancient Prophets , who spake of Christ , & whom , for witnessing the truth , their forefathers killed , as these did Christ , for the same cause ? And did the A●ostles and Disciples of Christ speed any better at their hands ? How say these Iewes then , If we had liued in the dayes of our forefathers , we would not haue beene partakers with them , ( no ▪ in no sort ) in the blood of the Prophets ? A likely matter indeed , that these murtherers would haue spared the old Prophets , who were so beastly cruell to the innocent Lambe , and Sonne of God. Let this example of the Iewes ( who justly brought themselues vnder the guilt of all the inn●●ent blo●●●shed from the beginning of the world , by their imitation of their forefathers cruelty ▪ by following them in their wicked faith , and affections , and hatred of the truth ) admonish all our English Papists , and mind them whose sonnes they be , that shed the blood of the Martyrs ; for being their sonnes , at least ( and that in the worst kind ) by spirituall propagation of the false and Antichristian faith , and by the imitation of their inveterate hatred to the truth of the Gospell , and to those that preach and professe it , they become thereby guilty of all the blood of those Martyrs , who were slaine for the selfe same faith and truth , which we of the Church of England at this day professe and avow : and conseque●tly , ye are found to be worthy to drinke the most bainfull blood of Romes deadly doctrines , ( the fearfullest plague , that ever could befall you ) to your eternall perdition , without speedy repentance , and conversion to the truth . Nay ( which my pen trembleth to set downe ) Papists are found to be copartners with the Iewes , in crucifying even of Christ himselfe , whom they so persecute in his truth , and in his members ▪ for which cause ( saith the royall Paraphrast ) they are partners with Iudas in the death of Christ. Read for this purpose the 11. chapter of this booke , together with King Iames his Paraphrase vpon it . Nor can any Papist , though never so full of subtile shifts ▪ shift this Scripture off from himselfe , and all those of the Church of Rome . There is nothing more cleare , ( no , not the Sun when it shineth brightest in the Summer Meridian ) then that the Pope of Rome is that Beast Rev. 13. and the Church of Rome that Babylon , drunke with the blood of the Saints , and of the Martyrs of Iesus , Chapter 17 : all Iesuiticall sophistry cannot avoid it . And if Papists durst but looke vpon this Scripture , it would make their haire stand on end , to see in what a deplored state they are , 〈◊〉 vpon them mainly ( the Beast-marked , his Image-worshippers ) all these seaven Vialls , one in the necke of another , poure forth their plagu●s , never ceassing , till they haue fulfilled the wrath of God in the finall and fatall ruine and desolation of that whole Synagogue of Rome , which now approacheth , and hastneth on apace . It is added : And I heard another out of the Altar say , Euen so , Lord God Almighty , true and righteous are thy iudgement● . These word● are a confirmation of the former . This voice is but inculcated , and ingeminated , to rowse vp the Infidell and Atheisticall world to take notice of Gods truth and righteousnesse ; of his truth , concerning all those Prophecies in his word denouncing destruction to the enemies of his Church , which we haue in a good part seene , and for the rest shall be no lesse certainly in their due time accomplished : also , of his divine , exact , vnpartiall justice , by recompensing , leg● Talionis , like for like , like punishments and judgements for like sinnes ; like spirituall thirst after the blood of the Saints , who follow the truth to their salvation , with like spirituall drinke of the bainfull blood of pestilentiall doctrines , and lies , which all Papists drinke in , to their damnation . But why , Another from the Altar ? Surely I cannot conceiue the reason hereof , vnlesse it be this . We all know what infinite havock the Church of Rome hath of a long time , and dayly doth make of the blood of Christ , vpon their Popish Altar . Haue they not even stopped and dryed vp that fountaine of his blood , set open for Israel and Iuda , for sinne and for vncleanesse ? haue they not robbed the poore people of the Sacramentall Cup , which should bee a fresh memoriall , and effectuall application of that sinne purging blood to every faithfull receiver ? Haue they not hereby evacuated that covenant of the New Testament , which was ratified and sealed with the blood of Christ , without which is no remission ? Haue they not thus torne away the seale from the Testament of grace ? Haue they not in stead thereof erected a new vnbloody sacrifice of a fantasticall inchanted body ▪ which they notwithstanding mo●● blasphemously and senselesly call their Propitiatory sacrifice for the quick 〈…〉 , and a 〈…〉 all sore● ? Doe they not thus account the bloud of the covenant , which should sanctifie them , an vnholy thing ? Doe they not thus trample vnder foote the Sonne of God ▪ And ●hat even then , when they would seeme most of all to elevate him in their fained Host vpon their Altar ? Their very Alltar ( as holy , as they would make it 〈◊〉 be ) ●o deeply stained with the guilt of Christs bloud spil● vpon it . Therefore here is one sent from the Altar of God ( even from Iesus Christ , our only Al●ar , on whom we offer vp the Calues of our lips ) who mightily magnifieth the truth and iustice of God● in giving spirituall deadly blood to them to drinke , who ( haue ●pon their Idoll-Altar taken away and disanulled that only Propitiatory blood of Christ. which he hath left to his Church , for every faithfull man to drinke spiritually by faith , to the consolation of his conscience , the confirmation of his faith , and the salvation of his soule . Thus iust and true is God , every way , at every turne , to meet with his enemyes , and to pay them home with their owne coyne . The Fourth Vial powred out . Our Country-man M. Brightman in his Commentary , comming to this fourth vial , saith , Hactenus ●●c ipsa temp●ra , in quibus praes●●tes v●●mus . Ad ●an● enim ●●que 〈◊〉 nostra s●cula process●runt ▪ reliqu● quatuor sunt nobis expectand● , 〈◊〉 diff●ci●●●r est indagatio ▪ Hitherto ( saith he ) come these t●mes , wherein we n●w liue . For even vnto this Vial haue our ages reached the other foure behind 〈◊〉 to expect , whereof 〈◊〉 disquisition will be more difficult . So he . Yet himselfe not only attempts the ope●ing of the subsequent vials , but ●●imates and excites 〈◊〉 faithfull Ministers to imploy their best paines and studies therin ▪ as in a work most beho●●full for the Church of God in these l●st times . But that he should say , he lived not to see this fourth Viall powred out , 〈…〉 somewhat strange . Was it , because living 〈…〉 the Cataracts of N●bis , ●● could not heare the noyse of it ? Or , because his eye was so neare the object , as he could the worse discerne it ? Or , as Paules eyes at his conversion were so 〈◊〉 with the glorious light , that for a time his sight was wholly suspended ? So haply Mr. Brightmans eyes , overcome with the Sunnes bright beames shining so full vpon him , whereon this fourth Viall is powred , could no● discerne what it meant ▪ or transported with the beauty and glory thereof ( as Peter was with that excellent glory in the Mount ) in saying , Thus farre are our times come : wist not what he said . And ( as it is vsuall ) we can better and more safely behold the Sun wi●h ou● backes towards it , in a vessell of cleare settled water , then by daring to looke or sta●e vpon that goodly glorious body with opposite and open ●ace ▪ And many times for want of due consideration in making a right vse of the resplendent prosperity of things present , either by too much doting vpon it , or by vnkindly envying of it , or by some discontented humour in a fickle affectation of change , ●e come to loose the due estimate , and so the true fruit●on of them . But to our fourth Viall . Indeed , I must acknowledge , that for a few dayes I was not a little puzzeled , and amazed about the ●eaning of this Viall poured out vpon the Sunne . I could find no satisfaction in many Interpreters , which I had seene ; but after much contending with the only Author and Revealer of all secrets , by prayer , I began with an Eagle eye to pierce 〈◊〉 this Sunne , and the my 〈◊〉 of it , even to a strong assurance . Afterwards this 〈◊〉 resolution gathered the more strength , being seconded by some learned Authors , whom I had not seene , 〈◊〉 consulted with before , whose judgement concu●ring , gaue me comfort , that my opinion was not singular . But that which most of all sealed my warran● , was the royall Paraphrast King Iames of happy memory , whose excellent judgement vpon this Viall seemeth to me a cleare ray and beame of this Sunne ; and a● whose sacred and luminous torch we may be bold to light our candle . Only I haue adventured to point out the powring out of this Viall to the particular times , which this surviving generation hath in a great part beene so happy , is to see it accomplished ; and in which time also the Royall Paraphrast did write his peerelesse exposition . And the fourth Angel poured forth his Viall vpon the Sunne , & power was given him to scorch men with f●re ; and men were scorched with great heat , and blasphemed the name of God , which hath power ouer these plagues , and they repented not to giue him glory . I doubted a long time , how the Sunne here might be meant of the Gospell of Christ , because thereupon the Viall is powred , and we find in the rest , that every Viall poures out a plague on the object where it lighteth : as , the first , vpon the earth ; the second , vpon the Sea ; the third , vpon the Rivers , and so in the rest . But I find the Sun to be exempt from the like plague , in sundry respects . First , because the Sunne is a heavenly body , but the plagues are all powred out vpon the earth : ver : 1. Secondly , it sufficeth , that the Sun is hereby made an instrument of Gods wrath , vpon the wicked ; whereupon it is added here : And power was giuen vnto him to scorch men with fire . Thirdly , the Sunne scorcheth most in his highest elevation , when it shines clearest , and is least eclipsed with clowds , or the like . Now in all these respects , the Sunne is an Embleme and resemblance of Christ , the * Sunne of righteousnesse , displaying his beams and rayes in the preaching of the Gospell , which the clearer and brighter it shineth , the more it scorcheth those , that either openly oppose it , or privily seeke to suppr●sse it , or set their face against it : while hee hath healing vnder his wings for all them , that wisely and timely betake themselues vnder the shady refreshing of Gods Mercy-seat . Besides , in the time of the fifth Trumpet we read , that the smoke out of the bottomlesse Pit did darken the Sunne and Ayre . Where , by the Sunne is clearely meant the light of the Gospell , obscured by Papall Aegyptian Mysts . Nor is it vnusuall in Scripture to compare the knowledge of Gods word to the Sunne , Mic. 3.6 . Therefore night shall be vnto you , that ye shall not haue a vision , and it shall be darke vnto you , that ye shall not diuine , and the Sunne shall goe downe ouer the Prophe●s , and the day shal be darke ouer them . Meaning , that the knowledge ▪ and light of Gods word should be res●rained , which in Amos 8 : 11 : is called , a famine of the word of God. So Esay 30.26 : speaking of the restitution of the Church , specially in the time of the Gospell , saith , The light of the Moone shal be as the light of the Sunne , and the light of the Sunne shall be seuenfold , as the light of seuen dayes , in the day that the Lord bindeth vp the breach of his people , and healeth the stroke of their wound . Here by this sevenfold brightnesse of the Sunne , is plainly meant the great light and prosperity of the Church , which commeth by the preaching of the Gospell . So also Cant. 6.9 . the Church is likened to the Sunne , for her excellent brightnesse . And Psal. 19 , the Prophet vnder the glorious lights of heaven , but especially the Sunne , in his admirable motion , and glorious light , and comfortable , by inlightening all places of the world , nothing hid from the heate thereof ; doth set forth the glory of the Gospell , vniversally shining over the earth and heaven , as both the Apostle applies it ( Rom. 10 ▪ 18 ▪ ) and the Prophet himselfe in the 2. pa●t of the Psa. at the 7. verse , & so forwards . So that no place is left for doubting , that by the po●●ing out of this Viall vpon the Sunne , to which power was given to scortch men with fire , is meant nothing else , but a speciall time and state of the Church of Christ , wherein the Gospell should flourish in a most resplendent brightnesse , even as the Sunne at high noone in the height of summer , bringing forth also an outward state of prosperity , peace and plenty , as attendants vpon it , or as a plentifull harvest followeth the Summer-sunne . But where , or when ( will some say ) began this Viall to be poured out ? Surely , if we begin at the first Viall , and so come along downeward to this , it will ( as the star that pointed the Wise men to Christ , the Sunne of righteousnesse , gloriously risen vpon our Horizon ) lead vs directly not only to the time , but in a manner , to the very place , where we haue seene this verified . Although we may not goe about strictly and precisely to restraine it to any particular point of time , or place , sith this Viall is poured vpon the Sunne , which signifieth the generall happy estate of the Church since the ●ime of that eximious Reformation , by the preaching of the Gospell . Notwithstanding , if we can pitch vpon and point out any speciall place and time , where , and when this hath beene most eminently and completely verefied , we may boldly conclude , that there , and then began this Viall to be poured out vpon the Sunne , according to our former generall note of direction . Indeed the Sunne of the Gospell , when first it began to display his more glorious beames from vnder the du●kie clowds of Popery , as in the beginning of the Reformation ( though still in all ages before Luther , even in the thickest Aegyptian Sun-darkening foggs , there was some light in Goshen , which the Starres , Gods witnesses and Ministers , ministred vnto it ) it was as the Morning Sunne , not shining so clearly at the first , through the interposition of vaporous errours , and not fully dispelled , but for a good space waded vnder some c●owds , now breaking forth , as in King ●●ward 6. his raigne ; now eclipsed againe , and withdrawing his light , as in Queene Maries raigne ; only the fires of the Martyrs yeelding light to Gods hidden people , during that sad Eclipse : but no sooner was this clowd blowne over , the blessed and glorious Queene Elizabeth succeeding ; but now eftsoone began the pouring out of this Viall to manifest it selfe . For the first Viall discovers Romes grievous and noysome sores , beginning at Luther : the second Viall shewes the Sea of Romes doctrines to be all become as the blood of a dead man , which fell out vpon the Councell of Trent , and not before : The third shewes all their writers , and brochers of Romes doctrines , as Rivers flowing from that Sea , to runne all with blood ; this was after the Councell of Trent : and now comes the fourth Viall poured vpon the Sunne , which falls pat vpon the blessed raigne of Queene Elizabeth , when now the Sunne of the Gospell begins to be mounted towards his Summer Meridian , his direct beames growing more and more poten● , dispelling the clowds of Popish superstition , growing withall so hot , as they which beare the Beasts marke , are no lesse impatient of it , then beasts are of the Suns heat in the height of summer . And when the Popes Bulls came bellowing against her , his 〈◊〉 here in England , as so many Ince●diaries , labouring not onely to kindle an vnkindly division betweene the Head and Members , the Prince and her subjects , but often times to attempt her sacred Person : the good Queene was forced by Act of Parliament to make strong and wholesome Lawes against such a bloody brood , while they grew more and more mad at the bright sun-shine of the Gospell in her glorious and prosperous raigne . In that time it was , when King Iames of happy memory writing his noble Paraphrase , wherein he shewes this Sunne in the fourth Viall to be meant of the flourishing state of the Gospell , did as it were with his finger point to that glorious state of the Church , wherein 〈◊〉 Princely paire of peerlesse Potentates did raigne . And it is added , And men were scortched with great heat , & blasphemed the name of God , which hath power ouer these Plagues . Now in what age or state of the Church hath the whole hierarchy of Rome beene so nettled and stung , so inflamed and fired with envy and rage , then in the blessed raigne of that Queene , where in with exceeding heart-burning they saw the Gospe●l so gloriously to flourish and shine , and withall both the Church and state interchangeably and equally partaking of those admirable blessings , which began to be so multiplied vpon this land from that time forward . Yea what clowd , either of any discomfiture , or of the least dishonour , amidst such numerous and potent enemies of hers , did once so much as shadow the glorious beauty of her royall Crowne , or of Christs cause maintained by her ? Notwithstanding all opposition , the Sunne hol●s on his glorious shining to the amazement of the world , to the impatient torment of the Sunnes enemies . How did their impotent malice vent it selfe in sundry attempts both open and secret , abroad and at home , by sea , and by land , against her sacred person and state , to have dimmed and darkened , yea quite to haue extinguished the glory of all , as if they would Giant-like haue pulled the Sunne from his sphere ? But through his power and protection , that giues power to this Sunne to shine , and hath power over these Plagues , all their proud attempts proved but as arrowes shot against the Sunne , and retorted back againe vpon their owne heads . They also blaspheme the name of God , who causeth his blessed Sun so powerfully to sl●ine . Did they not say vpon that miraculous discomfiture of the Spanish invincible Armado in 88 , that God was now turned a Lutheran ▪ Was not this to blaspheme the name of God ? Yea besides , what vile and ignominious aspersions did they cast vpon the sacred person and illustrious name of that Excellent Queene , and her Religion ; calling her at the best an Hereticke , and her religion heresie ▪ Was not thi● also a blaspheming o● the name of God , of his truth , of his Gospell , of his annoynted Vicegerent , and whatsoever thing sacred Gods name is stamped vpon ? It is added , And they repented not to giue him glory : even him , whose miraculous power they could not but see and acknowledge , not only in preserving , but in prospering , that renowned Queene throughout her whole happy Raigne , in all her braue and princely designes for the maintenance of the Gospell , and the professors of it , at home and abroad , for rooting out of Popery and Idolatry , ( but especially of Seminaryes and Iesuits , those ring-leaders and incendiaries ) as neither meet to roost in the sunshine , but to be cast out to the 〈◊〉 and ba●ts , those birds of darknes , as Esay prophecied of those Idols , Esa , 2.20 : nor yet safe to be harboured in the pure Church of God , to provoke the eyes of his glory , whose iealosie is there most inflamed , where Dagon dare perk vp by Gods Arke . For the eyes of the Lord runne to and fro throughout the whole earth , to shew himselfe strong in the behalfe of them , whose heart is perfect towards him . How then could her religious raigne but become the obiect of envy to all hers and Gods enemyes ? How could it but prosper on every side , while her maine care and study was , with an vpright , and vnhalting heart , to maintaine the two maine pillars of every well settled Christian state , to wit * true Re●igion , and the Lawes of the Kingdome , being the strong sinewes , which not only combine and fasten vs to Gods protection and favour , but vnite the Head and Members , Prince and people , in one intire body , whereby the whole becomes invincible ? This made her enemyes even madd withall ; when they saw , ioyned with her z●ale , and her semper eadem for religion , her wisdome in a graue and wise Counsel , like that of * Salomons , who for all his wisdome , * yet had his Kingdome governed ▪ by his sage and old Counsellers , whose faithfull and mature advise , if his sonne Rehoboam had followed , he had not hastily lost the greatest part of his kingdome : When they saw her equity in her learned and religious Iudges , whom not their moneys in buying and selling of Iustice , but their better merits advanced to those sacred seats of iudgment : when they saw her masculine magnanimity in her captaines and martiall men both for Land and Sea-service , being persons picked of purpose for their worth , valor , long experience , religion , and loyalty to God , their Prince and Countrey : When they saw , that all their inchantments , and Iesuiticall plotts delibe●ated vpon in their set and solemne Conclaues , whereby they would haue all the world swayed and steered , and which cannot work , but by Serpentine insinuations into impotent and * feminine passions , could not once worke or impose vpon her masculine spirit , but that it was constantly guided by the Pole-starre of right judgement and wisedome in all her affaires , ; when they saw they could not by all their subtile wiles worke any vnkindly division or disaffection betweene her Majesty and her subjects , but that they contended in a sweet emulation , her Majesty in a truly majestick , and motherly affection to her loyall children , they in a sincere and pious obsequiousnesse , as well to loue , as to obey her : when they saw they could not by any magicke spells , so worke vpon the time of that virgin-raigne , as to beget some sprightfull all-daring sparke , who like some Phaeton , or fresh-water Pilot , durst aspire to vndertake the sole guidance of the Chariot of the Sunne , or Sterne of State , to the hazarding , or certaine hastening of the combustion , or shipwrack of all in one bottome : When they saw they could not by any purchase vnder hand for toleration of their execrable curse-causing Idolls , restraine or darken the beames of that Sunne shining vpon all her government : when they saw they could not with all their Indian gold , be●ot the more noble English braines , and loyall hearts of her most indeered and intrusted Attendants , but that they preferred the honour of their loyalty to their Prince and Country , before their private ends , were they never so profitable , if withall dishonest : when they saw , that her Maiesty had a richer Mine of gold and silver in England , caused by the influence of her sun-like gratious religious and righteous gouernment , in the bowells of her free-borne English subiects true hearts and affections , while in one Parliament time they would sweat her more subsidiary treasure , then all the American slaues can force from the Indian Mines to supply their gold-thirsty Master in a whole voyage : when they saw it was in vaine to goe about to perswade her religious heart to admit of * any Papall dispensation from all those sacred oathes , which shee had solemnly taken for the maintenance of the Lawes of her Kingdome , the only bond to secure it from invasion : when they saw , that they could not work the noble frame of her goverment to the mould and conformity of their Mystery of Iniquity , but that all her counsells and actions were fairely and squarely carried , the Mysteries of State standing most sound , while vpon most opposite tearmes with the Mysterie of Iniquity : When they saw , they could not cause a iarre in that sweet harmony betweene her * Prerogatiue royall , and the fundamentall Lawes of her Realme , but that still * they went hand in hand together , to the contentment of all her friends , but terror of her enemyes , which ( ●s her enemyes knew full well ) if they should stand vpon termes of opposition , would hurt and hinder each other ; * the Prerogatiue Royall being like a tall gallant ship , which cannot sayle , without plenty of waters , nor against the winde and tyde , but with extreame difficulty and toyle of the Master or his Mate , and their Marriners , forced to fetch about for this poynt , & that poynt , * and yet hardly make any way ; good Lawes established being as the Seas , wherein the Prerogatiue Royall may sayle at pleasure , and that most steddily , while through a iust Ballasse , or ballance it passeth as well lowly vnder , * as loftily aboue water , so that going a long with the wind and tyde of the Lawes , it is wafted so much the more both sweetly and swiftly by the easie and gentle motion of the Pilots hand , being thus every way helped , no way hindred by the current of the streame , while the Lawes runne in the full tyde of good execution ; whereas , if it will make head against the streame of Lawes , and the kindly gayle of good affections , breathing forth from the Lawes vnviolated , it can make but small speed , and that to the great inco●brance and toyle of the steerer and his Marriners about him : when ( I say ) they saw all this , and much more , as so many beames streaming from that Gospell-sun whereon in her raigne this Vial began more eminently and remarkably to be poured ? No marvail , if such power were given to this Sun to scortch men with fire ; no marvaile , If the envious man did fume and rage , and though they saw with open eyes the mighty hand of Divine protection and blessing vpon her sacred Person and , State though the light of the Gospell shined never so cleare , round about , yet had they not the grace to repent of all their Antichristian heresies , grosse Idolatry , their often and miraculously frustrated treasons and trecheryes , frauds , and forces , to giue God the glory . But as the Aegyptian Magitians , though they confessed of the fourth miracle , and the third plague of lice , Digitus Dei est hic ; This is the finger of God : And as Iulian the Apostate , pulling the mortall dart out of his bowels , though therein he saw and felt the hand of Divine revenge , yet he vttered his confession thereof with the voyce of blasphemy , Vicisti Galilaee : and so breathed out his blasphemous spirit in a desperat impenitency : So here the Magitian Apostates , or spirituall Aegyptian Priests , though they could no● but confesse the power of God in his perpetuall protecting of that royall Personage , and prospering her in all her affaires of Statee , which they had vainely sought so many wayes to defeat and deface : to this day haue they obstinatly persisted in their blasphemy and impenitency . Then which , what can be a more fearefull signe and marke of a reprobate minde , and of a conscience ceared and sealed vp to condemnation , when men wilfully resist the manifest and knowne truth ? Even as Iannes and lambres withstood Moses , so do these also resist the Truth , men of corrupt minds , reprobate concerning the Faith. But they shall proceed no further , for their folly shall be manifest vnto all men , as theirs also was . 2. Tim. 3.8.9 . The Fift Viall powred out . And the fift Angell poured out his Viall vpon the Throne of the Beast , and his Kingdome was full of darkenesse , and they gnawed their tongues for paine , and blasphemed the God of heaven , because of their paines , and their sores , and repented not of their deeds . We haue beheld in the foregoing Viall , the Sunn● mounted to a high pitch , which at the decease of the Royall Lady of ever blessed memory ▪ seemed to be come to the summer solstice , entring the signe of Cancer : and now behold , in the pouring out of the Fifth Vial , the sun as it were in his retrograde ▪ coming Southward , wherein he redoubleth his heat and luster ( never any age producing such a Noble company of reap●●s , learned divines and Preachers , vnder the auspicious influence of such a Royall Mecenas , as the succeeding K. Iames , of happy memory ) having prepared , and now presenting a faire and fruitfull harvest to Him , who is like to the Sonne of Man , comming in with a golden Crowne , and a sharp sickle , and sitting vpon a white cloud , of a peaceable government , to whom an Angell out of the Temple cryeth , Thrust in thy sickle , and reape , for the time is come for thee to reape , for the haruest of the earth is ripe . Thus is our Sun continued without setting , from that Peerlesse Queene , to a Peerlesse King , in whose peaceable raigne this Fifth Vial comes to be poured out , and that so eminently and remarkably , as there is no place left of making the least scruple of it . And the fift Angell poured out his Viall vpon the Throne of the Beast : some turne it , vpon the 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar Latine , super sed●●● Besti● ▪ It mat●ered not much , whether we translated S●a● , or Throne , so as wee vnderstand it right , and not , as some , to ●ake the Citty of Rome it self● to be meant by the sea● of the B●ast , and so the darkening of it , to signifi● the vtter demolishing and destroying of it . But first , darkening is not emphaticall , or significant enough to import a finall downefall . A state may bee much darkened , and yet ●ubsist still . The darkening of Christs Kingdome and Gospell ▪ of the Sunne and Moone ( mentioned chapter 9 . ● ) by the smoke out of the bottomlesse pit , did no● i● port the vtter extinguishing o● them , 〈◊〉 ( blessed be God ) we haue seene in the former Viall , and still doe see the glory of the Sunne to breake forth in a greater brightnesse , then ever i● did before in any age of the Church . Againe , to take Throne or Seat here , to b●e literally meant of the Citty of Rome it selfe , where indeed the Beast ●itteth , were to offer some violence to the whole tenure of this Chapter , which admitteth not of any literall interpretation rigidly , being wholly allegoricall and mysticall : and in those things especially , which either cannot admit of any other interpretation , then mysticall ▪ or else , where , though the literall may in some sort be received , yet the spirituall ( if any ) is to be preferr●d . Besides , the Pope may haue his throne , his ●eat in any other Citty , then Rome , as once he had for many yeares a● Avignon in France , where the Pope kept his Court : so that by Seat or Throne , here , we must necessarily vnderstand that vsurped soveraignty and supremacy , which the Pope hath assumed , and erected over all imperiall and regall thrones . This is that throne or seat , which by the pouring out of the 5. Viall , is darkned . And , that seat signifieth Dominion or Rule , is agreeable to the Scripture phrase else where , as Chapter 18.7 . where Babylon saith , I sit a Queene , &c. As much to say , as I raigne and rule as a Queene . And even Platina vseth this Phrase familiarly , in the liues of the Popes , saying , such a Pope sate so long , that is , raigned as Pope so long ; so that the seat or throne here hath a larger extent , then to be confined to the walls of the Citty of Rome , since it comprehendeth the whole vnlimited and boundlesse domination of the Pope , which hee hath stretched not only over the whole earth , or Empires thereof , but over hell it selfe . And that the Popes vsurped power is meant hereby , the next words evince ; for vpon the pouring out of this Viall vpon the seat of the Beast , his Kingdome is darkened . But the sense is cleare enough . Now , ●lthough in all ages ( which the Reader must still vnderstand , while we point out the most specall time of the pouring out of each Viall ) there haue not wanted witnesses pouring out their Vialls in some measure vpon the Throne of the Beast , to wit , by detecting the Popes vsurped Supremacy , and so convincing him to be the Beast , the Antichrist , whereof if any desire a particular view , I referre him to Catalogus testium veritatis , to Philip Morney , L. du Plessis , his Mysterium iniquitatis , to Henry Bullinger in his Preface to his learned Exposition of the Revelation , and others : yet we haue with our eyes seene this fift Viall poured out vpon the Throne of the Beast most effectually , and apparantly in the time and raigne of King Iames of happy memory . What a clowd of witnesses did that time produce , of learned Divines , who both by their writings and preachings haue darkned the Beasts Throne , proving and convincing by evident and invincible arguments , the Pope to be a most egregious vsurping Tyrant , that Man of sinne , that Sonne of perdition , that Antichrist , that Beast ? And was it a marvaile to see such a Clowd , when there was such a Sunne , whose influence might raise it vp ? Was it a wonder to see so many braue Champions marching in the field , bidding battell , & laying battery to the Beasts Throne , when they had such a royall Generall to lead them , and as it were to giue the first and bravest on●e● ? Yea , who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may challenge to be the Angel , who poured out this Viall . And who so fit to encounter such a highly elevated , but Mystick Throne , as he , in whom the po●ency of a great Monarch , and the pregnancy of a most judicious Divine , might well stand in emulation , and striue for Mastery ? And what a golden Vial● of hot coales hath hee poured out vpon the Beasts Throne ? How hath his royall quill , strucke through ▪ dimmed and darkned the Papall Kingdome ? And this , no● only by his excellent and peerlesse Par●phrase of this whole booke , but especially ( and that which mainly butteth vpon the Beasts Throne ) in that most renowned Premonition ; TO ALL MOST MIGH●Y MONARCHS , KINGS ▪ F●●E PRINCES , AND STATES OF CHRISTENDOME , IAMES BY THE GRACE OF GOD , &c. Therein every man may see this fift Viall punctually poured out vpon the Vsurped Throne of the Papacy . Had it beene but a declaration of the state of Antichrist , by some private Person , though a learned Divine , published for the vse of Gods Church in generall , it might well haue claimed a great part in this Viall ; but being such a Premonition , bearing the name of such a mighty Prince ; yea so judicious and learned , that many ages , no nor any can shew the like ; and dedicated even to all the mighty Monarchs , and Princes of Christendome whether members of the Church of Rome , and subject to the Beasts Throne , or otherwise Free ▪ What a wonderfull dash must such a royall pen impact vpon all the externall simple-seducing , and tender-eyes-dazeling Pompe of Pontifician or Papall vsurpation ? And that , not only if we looke vpon the front of the Premonition , being imbellished with the most illustrious Names ( as the Emperour Rodulph ) and Titles of all Christian Monarchs and Kings , enough to quell the Beast , or to make him looke pale with a fearfull jealousie of his Throne : but when we looke within this goodly Garden of Princes independent jurisdiction , but only from God , and his word , and obserue how it is both beau●ified and fortified with Palisadoes , to debarre the Beast from breaking in vpon it , and so from cropping the strong fragrant * Basil growing therein , or from trampling it down with their proud Paw : When we doe but weigh those excellent arguments , and demonstrations , which his Majesty hath most divinly concluded from sacred Scriptures , Councells , authentick Records and Histories ancient and moderne , proving the Popes vsurpation in it selfe to be most Antichristian , and the very Character and Marke of the Beast , as the Apostle hath described him , 2. Thess : 2. Oh that all Potentates and Prin●●s would but once take heart of grace to read and seriously ruminate vpon that royall Premontion ! But as yet it is hid from their eyes . Neverthelesse , when the vaile shall be taken from their eyes , ( as shortly it shall ) to see the Mystery of iniquity vnmasked , and all the Popes power but as a painting vpon the wall , then shall they not only discover the Beasts Throne to be ( as we already see it ) darkened : but shall be principall Agents and Instruments themselues vtterly to demolish the Beasts throne , hating the Whore , and making her naked , eating her flesh , and burning it with fire , Chapter 17.16 : through very indignation , that they had beene so long bewitched and besotted with her sorceries , and made drunke with the Cup of her abominations . For God hath put in their hearts to fulfill his will , and to agree , and giue their Kingdome vnto the Beast , vntill the words of God shall bee fulfilled . Chapter 17.17 . In the meane time , how mightily is the Beasts throne darkened vpon the pouring out of this Angels Vial ? How is the luster and splendor thereof waxed pale ? who , reading this princely premonition ( together with other learned Divines writings in that raigne especially ) begins not at least to disrepute this glittering Throne ? Who doth not discerne it now to be a very Puffe , or Mushrome , growing from the fatt warme soyle of the earth ( the place whence the Beast cometh , chapt . 13. ) and that in the night time of darke ignorāce , and sleepy security , and now like the Thistle in Lebanon , to strout it selfe over the Cedars in Lebanon , the Kings and Princes of the earth , as the only Lord Paramont , and God over all ? And is it a wonder then , that all they , who beare the Beasts marke , and adore his Image , who so much admire and dote vpon his glistering Throne , are even madd at the pouring out of this Vial , so as they gnaw their tongues for paine , and with that dogg Becanus , and that distorted Tortus , do belch out blasphemies against the God of heaven , and his sacred Lieutenants here on earth ? They gnaw their tongues for very spi●e , that they cannot with any probable , or colourable argumēts vphold the dignity of the Beasts throne , against so cleare evidence of his Antichristian vsurpation . And this we may well deeme to be one reason , that now of late dayes all Ie●uiticall penns haue ben so still & quiet ; For they are so beaten from all those thickets , wherein the Beast was wont to harbor , and that of late especially by that Royall huntsman , as that they haue no more left , but their tongues to gnaw vpon now , all the painting vpon the Whoores face , and about the Beasts throne , is so marred by the touch of this fift● Vials fervour poured vpon them , as that her old rivelled wrinkles , and the rotten posts of the varnished Throne are displayed to all , that haue but their eyes open , or in their head . And no doubt , but the while they doe in their ●earts blaspheme the God of heauen . And that for two reasons here annexed : 1. because of their paynes . 2. of their sores . We heard of their sores vpon the pouring out of the first Vial , sores in doctrine , and sores in manners ; and now againe their sores are mentioned , and that for two reasons . 1. importing , that their old sores still stick vpon them , and are not all this while healed : 2. That they come to be more and more discovered , to the greater exasperation of their payne . But yet , for all this , though they be mightily convinced of their desperatly diseased estate , though they see and feele the glory of the Beasts Throne , so darkened , that uneath it is like to recover its former estimation with the world , but is declining , and drawing neere to the vtter downfall : yet ( saith the spirit ) they repented not of their deedes . O Iewish obstinacy , vpon whom the wrath of God is come ●o the vttermost ! O Aegyptian , and Pharaonicall obduration , that having seene and felt the Divine hand , so heavy vpon you in so many sore passed plagues , and the evidence of Gods word and Angels darkning all your glory : yet you will persist in your impudency , and so fill up the measure of your rebellions , vntil● the remnant of the Vials of the last and vtmost plagues of G●ds wrath be poured , and even emptied out vpon you . The Sixt Vial powred out . Ver. 12. And the sixt Angell powred out his Viall vpon the great River Euphrates , and the water thereof was dried vp , that the way of the Kings of the East might be prepared . Ver. 13. And I saw three vncleane Spirits , like Froggs , come out of the mouth of the Dragon , and out of the mouth of the Beast , and out of the mouth of the false Prophet . Ver. 14. For they are the Spirits of Divels , working miracles , which goe forth vnto the Kings of the Earth , and of the whole world , to gather them to the battell of the great day of God Almighty . Ver. 15. Behold I come as a Theefe in the night , Blessed is he that watcheth , and keepeth his garments , least he walke naked , and they see his shame . Ver. 16. And hee gathered them together into a place , called in the Hebrew tongue , Armageddon . Having found the former Vialls so punctually fulfil . I●k in our forepassed times , and that also in such an exquisite successiue order , as hath beene shewed ; this present sixt Viall doth challenge the next turne to be poured out . Not that the former Vialls are now ceassed , and so call in , and giue way to this . For all these Vialls are so poured out , as , like to Ioshuaes speare stret●hed forth , they are not called in againe , nor ceasse their severall consequent effects , till the very last of th●m be poured out , which shall end in the vtter ●uine and confusion of Antichrist , with all his Adherents , and partakers . For still the noysome and grievous sores ( the issue of the first Viall ) are vpon all those , that haue the ●east● Marke , and worship his image , as incurable : still the maine Sea of Romes docttines continues altogether as the blood of a dead man : still , the Rivers issuing from the same , of the like nature , blood : still , the Sunne of the Gospell ( maugre all his malignant opposites ) shineth gloriously ( blessed be God , who hath power over these plagues ) scortching the Adversaries with fire of spitefull envie , though the light thereof will not lead them to repentance : still , the fift viall , darkening the throne and Kingdome of the Beast , is in force , and shall never with all their Index Expurgatorius be expunged ; and now followes in order the pouring out of the sixt Vial , ratifiyng the former fiue , and preparing the way for the seventh , when all the plagues in a full confluence shall be accomplished . In the words of this Vial we may obserue foure generall branches : 1. A preparation to Babylons ruine : v. 1● . 2. An Agency for the mustering together of Babylons forces to fight the great battell , ver . 13.14 . Thirdly , Christs watchword to his souldiers , ver . 15. Fourthly , the place where the maine battell is fought , ver . 16. First , for the Preparatiue to Babylons destruction ; ver . 12. And the sixth Angel poured out his Viall upon the great River Euphrates , and the water thereof dried vp , that the way of the Kings of the East might be prepared . In these words two things seeme very obscure , and full of difficultie : as 1. the great River Euphrates ▪ 2. the Kings of the East ; But for the first , it is well knowne , that the ancient heathen Citie Babylon , situate betweene Assyria and Chald●a , so famous in Scripture for Captiving of Gods people , was strongly fortified by that great and goodly River Euphrates , by meanes whereof it was impregnable . For neither had Darius won it , but by the horrid and vnnaturall stratagem of 〈◊〉 , one of his Nobles : Nor Cyrus , the first vanquish●● of it , but by a rare devise of draining the River aboue by sundry artificiall sluces , giving his men in charge , whom he left before the Citty , that when they should 〈…〉 to be decreased , and four 〈◊〉 they should 〈◊〉 take the opportunitie , wade ouer , and suddenly 〈◊〉 Babylon in her deepe security , which fell out accordingly . But here is not an artificiall draining , but some miraculous drying vp of the great Riuer Euphrates ▪ by diuine hand , as Ier. 50.38 . Or as it was in the 〈…〉 and Iordan , whose waters , miraculously driven , backe yeelded a dry passage to Gods people on foot . The meaning here is , that the maine defence and fortification of the Mysticall Babylon , vpon the pouring out of this sixt Viall ▪ shall be so miraculously exhausted ▪ as that a free and easie way is made for her fatall and finall destruction . Euphrates being also a word , that signifieth a strong fortification . And what hath b●ne this spirituall Babylons supporter all this while ? What but profound ignorance ? But now this deepe River is in a maner dried vp . The light of the Gospell hath so vnmasked the whole Mystery of iniquity , that a man may see the bottome of it . All their arguments , which formerly were very currant ▪ and plausible with the credulous world , are now at a N●nplus . They are now forced to put vp their pipes , to silence their pen●s ( as wee see of late all husht on a sodaine , as it were miraculously , all amute ) betaking themselues to their pikes and sword● ▪ as we shall see by and by in the next branch of this Viall . If we should goe about to branch Euphrates here into the severall derivations , as either from the Hebrew , signifying to fructifie , or from the Gr●●ke ▪ either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to exhilarate , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to speake or argue well , all would meet againe in the channell of ignorance , which being dryed vp , now all their Profite and pleasure , all their subtilt●e of Arguments fall away . But we need not seeke after artificiall derivations of Euphrates here , as Cyrus once did , for the taking of Babylon . If the Reader will haue but a little patience , he shall perhaps see Euphrates quite dryed 〈◊〉 when once he hath 〈…〉 , and concocted the other concurring circumstances of this ●ial . For this great mysticall River being miraculously dryed vp ▪ mak● way for the Kings of the East . Who are those ? Some vnderstand , that Rome shall be ruined by Easterne Kings ▪ some , that hereby 〈…〉 the conversion of ●he Iewes , and Ma●umetans , inhabiting most in the East . And to make the easter way to it , they dispatch Rome it selfe out of the way , in the fifth Vial , as we touched before . So that they vnderstand here the very litteral● River Euphrates of the old Babylon ▪ which ( say they ) shall be miraculously dried vp , to giue the Iewes pa●●age to return to their Ierusalem , and there professe Christ , and Christian Religion . But , first , this sorts not with the fift Viall , the Beasts throne and Kingdome still standing , though darkened . Secondly , neither doth this exposition , being too litterall ▪ beare Analogy to the vniforme tenour of these Vialls , all of them having especially a mysticall interpretation . Nor is the Citty of Rome only , but the whole Pontifician hierarchy , here comprized within the compasse of Euphrates . So that the sense is , the whole Kingdome of the Beast , vpon this sixt Viall ; is drawing on apace to the vtter ruine , and that by the Kings of the East , who are mystically to be vnderstood . The old Babylon was destroyed sometimes by the Kings of the East , as the Persians and Assyrians ; sometimes by the Kings of the West , as the Chaldeans ; in 〈◊〉 , by the Kings of the North , as Alexander of Macedon ▪ But here the Kings of the East , who shall conquer Mysticall Babylon , are all those , wh●● ( Chapter 17.14 . ) being on the Lambes side , are described to be the called , and chosen , and faithfull . These are Kings , so stiled in Scripture , as Chapter 1.6 . and elsewhere . And they are called Kings of the East mystically , in 〈…〉 Christ the Sunne of righteousnesse , arising vnto th●m with healing vnder his wings . Mal. 4. As Esay also speaks of Christ , and his Church . Arise , shine , for thy light is come , and the glory of the Lord is risen vpon thee . For behold the darknesse shall couer the ●arth , and grosse darknesse the people ▪ 〈◊〉 the Lord shall rise vpon thee , and his glory shal be seene vpon thee ▪ and the Gentiles shall come to thy light , and Kings to ●he brightnesse of thy rising . Esay 60.1 , 2 , 3. This Prophecy ( no doubt ) did point to the birth of Christ , that Sunne of righteousnesse arising , and very likely also to those sages o● wise-men of the East , the first fruites , and type of the Gentile-Church , who came to worship him , and who by their Prince-like deportment , and the rich gifts which they presented to Christ , did easily shew themselues to be no lesse then great men , yea Princes or Kings ; which is very agreeable to Esays Prophecy , The Gentiles shall come to thy light , and Kings to the brightnesse of thy rising . But howsoever , sure I am , that by faith in Christ , they are spiritually Kings of the East , as being sonnes of the resurrection , who are compared to the Morning light , that shineth more and more vntill the perfect day . Thus as there were Kings of the East to entertaine Christ at his first comming in humility : so 〈◊〉 a way is prepared for the Kings of the East , the elect o● God , to meet Christ at his comming in Majesty , as in the pouring out of the seventh Viall , wherein the Lord shall abolish that wicked one with the brightnesse of his comming . And it was an Angell ascending from the East , who had the seale of the living God , wherewith he sealed the servants of our God in their foreheads , Chap. 7. ● , 3. Indeed the Beast-marked , and those that worship his Image , are not a little superstitions in observing of the East ; they cannot pray , but with 〈…〉 the East , as if they were Iewes , 〈…〉 of the Messias ▪ 〈…〉 worshipping the Sin towards the ●●st ▪ But what haue the children of light to doe with superstitious rites of the children of darknesse ? Againe ▪ in the second place ▪ by the Kings of the East , we may vnderstand all those earthly Kings ▪ who formerly being made drunke with the Whores Cup ▪ and having their eyes dazeled , yea blinded with the golden lustre of it , had given their power , strength and Kingdome vnto the Beast : but now , Gods word and will being to be fulfilled , and the time of their Babylonian confederacy and captivity expired , they having their eyes inlightened with the Sunne-beams of the Gospell , are now admitted into the number of the Kings of the East , Gods called , and chosen , and faithfull , with them to hate the Whore , and make her desolate , and naked ▪ to eat her flesh , and burne her with fire . Chap. 17 ▪ 16. But for the generall Conversion of the Iewes , so c●●dibly expected of many , wh●●soever ●ither probable or demonstratiue Arguments may be brought for it from Scripture , yet this place seemes not so pregnant for it Nor doe I loue to controvert it ▪ 〈◊〉 est ut 〈◊〉 ●randum est vt fiat . I● is indeed generally held both of ancient and moderne Divines Saint Augustine saith , Erit quandoque aperta v●cati● I●d●●tum i● salute Evangelij . But whether in loci● sui● 〈◊〉 , or 〈…〉 he determines not . This I am perswaded of , tha● what , or howsoever their calling shall be , if it shall come i● vpon the fullnesse of the Gentiles , su●ely it is more then probable that it is very neare at hand , forasmuch as the Gentiles seeme to become to the f●ll height , to a high water , if not rather beginning to vaile , and 〈◊〉 ▪ For men of all sort● will not for all the preaching and pressing of the Gospell , stirre one foot from their habituall and predominant reigning sinnes , to increase the Tyd● with the flood of repentance towards God , being read● rather with the backsliding st●eame of Apostacy , to fall backe againe into the 〈◊〉 and 〈◊〉 Sea of Marab , and of all rebellion against God. But in a word ( to resolue this kno● here ) the drying vp of Euphrates , that so the way for the Kings of the East may be prepared , is a cleare all 〈◊〉 borrowed from the estate of the heathen Babylon , and here applyed to the mysticall Babylon . In Scripture we read , that when God was abou● to destroy the former Babylon , he threatned to dry up her waters , specially Euphrates , her chiefe defence . And when he is abo●● to deliver his people , and destroy their enemyes , the Aegyptian● , he drieth vp the Sea. So here he giveth vs to vnderstand , what he is about to doe concerning the mysticall Babylon , and the spirituall Aegyptians , namely to bring vpon them even vpon the whole Papall Hierarchy , vtter dest●●ction , and to worke a mighty ●nd marvelous deliverance for his owne people . This must need● be the expresse and cle●re meaning of the Holy Ghost in these words . Nor are we to pitch our eyes vpon any reall , or visible Euphrates , or vpon the externall forces and powers of the mysticall Babylon , ●s though they were mean● in this Vial to decay , or be dryed vp . Let no man imagine , that by the great River Euphrates here dryed vp , is meant the previous ruine of the house of Austria , so making way for the ruine of Rome . For certainely they must fall both together , as the Oake and the I●i● clasping each other . The ruine of the house of Austria , is not to be a forerunner , but a concomitant of Babylons fall . Nor is it possible for the Papacy to stand , if once the power of Austria were shaken . Rome , Spayne , Fran●e , and all their confederate powers may stand together in their full strength , and yet the great River Euphrates , vpon the powring out of this Vial ▪ be sayd to be dryed vp . How can that be , will some say ; Or when is this Vial poured out , that way should be made for the ruine of Romes Hierarchy ? There are too many 〈…〉 now adayes . And I 〈…〉 wise , but vnhappy Statesman of this Kingdome said , that whosoever in writing a moderne history , shall follow 〈◊〉 too neere the ●eales , it 〈◊〉 haply strike out his teeth . And who knowes not , that the pouring out of ●ot coal●● vp ▪ on a furious and outragious Beast , may make him ●ick , and fling about him ? And though his Beastly head seeme pretty remote , yet he wants not his brood every where , ●eady to revenge his quarrell , and returneth to him that meddleth , as hot coales as he bringeth . And besides , would th●●e not be found mockers enough ( of whom Saint Peter speakes ) who , if a man should apply this Viall to these times , would be ready to breake out 〈◊〉 to profuse laughte● ▪ That the Mysticall Babyl●● should now begin to be said to haue her great River 〈◊〉 dried vp , her chiefe strength and forces decaying and declining , and so making way to her destroyers , the Kings of the East , the sonnes of the Gospell : what more ridiculous ? What more incongruous , or contrary to all common sense and reason ? The Pope and his p●●ty get grou●d every day , prevaile and prosper in all their attempts ; the Protestants side goes to the wall● , and talke you of a present declination , drawing on to the destruction of the Papall power ? Can you 〈…〉 any likelihood , that his great River Euphrate● in 〈◊〉 vp , when but of late dayes ( to omit the 〈…〉 confluence of other Rivers , as the rich Elu● ▪ ) 〈…〉 beene inriched and inlarged with the co●fluence of the sweet Rhi●● now falling into it , who●e 〈…〉 who faire Polatinate ? But what haue I to doe to satisfie such men , 〈…〉 the estimate of divine Mysteries , according to 〈…〉 low scantling of common sense and opinion ? 〈◊〉 will they say , if the very swallowing vp of the noble Rhine , proue in the end the drying vp of the great Riv●● Euphrates ? Doe we not know , that iudgement must begin at the house of God ▪ And what followe● vpon i● , but the vtter perdition of the Gospell ? And doe they not know , that before how ●ur go●●● humility , and 〈◊〉 high mind before a f●ll ▪ And is not the present presumption of Babylon , and of her party , a pregnant pre●age of her speedy ruine ? How soone did [ Is now this great Babel ] turne the prowd King thereof a grazing ? Dan. 4. And when that insolent Tyrant Belshazzar was a quaffing , and profaning those sacred vessells , the spoyles of the Lords Sanctuary , how sodainly appeared the handwriting vpon the wall , Men● , Mene , T●ke● , 〈◊〉 ? Dan. 2● , 26 , 27 , 28 , &c. Let the proud King of the Mysticall Babylon , read the interpretation , and apply it . How doth Babylon at this present triumph and pride her selfe in the sacred spoyles of Gods people ? Now is she drinking healthes to her lovers in the full bowles of her late conquests over the poore Protestants ; and to fill vp the measure of her drunkennesse , she hath already swallowed downe at one gulp the blood of all the flocke of Christ , even to the last drop , through the wide gulf●●f her bottomlesse confidence , and in●ari●ble thirst . Babylon then being arrived at the toppe of all presumption ▪ is not this a presage of her sodaine downefall ? Was it not just so in the punishment of heathen Babylon ? And ●ust so shall it be in the mysticall Babylon , wh●● saith the Scripture : She saith in her heart , I sit 〈…〉 , and 〈◊〉 widow , and shall see no 〈◊〉 ▪ Therefore shall her plagues ●●me in one day , death and mourning , and famine , 〈◊〉 she shall be vtterly burnt with fi●e : For strong is the Lord God who iudgeth her , And I pray you tell me ( you that haue learned but your ABC in Gods booke , and a●e not altogether transported with the groundlesse & vnnaturall Aphoris●es of Atheism● ) where is a mans strength and safeguard become , when once he i● possessed , with the proud spirit of carnall presumption● Doth not God then forsake a man , and expose him ●o ruine , when once he is come to his full height of confidence in his owne strength ? And when is ●he 〈…〉 bursting , then when it is swollen so bigg , as it cannot be stretched any further ? It is 〈◊〉 present case ▪ And where God utterly forsakes , is not the great River Euphrates of a mans defence dryed vp ▪ And we know● that all , and chiefely great Rivers defensi●● to Citie● 〈◊〉 States , are speciall defences given of God , and come neither from the art nor industry of man. The hearts of Kings are in the hand● of the Lord , as the Rivers of 〈◊〉 he turneth them which way soever ●e will. So that the drying vp of the great River Euphrates is he●● to be understood of the removing of the limits and bounds , which the Divine , and all limiting providence hath prefixed for the continuance of Antichrists dominion . And now the time being neere the expiration , therefore vpon the pouring out of this Vial is Babylons , Euphrates said to be dryed vp , because God is about to accomplish his will in her destruction . It being the proper worke of God to dry up Rivers , to determine the times and seasons , which the Father hath put in his owne power . So that the mention of drying vp Rivers , as Euphrates , giues vs to expect , the delive●●nce of Gods people is at hand , as we see in the dryng up of the Red sea , and of Iordan . This is a matter of speciall 〈◊〉 , to be apprehended by faith of the people of God which the enemyes by sense cannot apprehend . Therefore is 〈…〉 wr●pped vp in a mysticall phrase of speach . On the contrary ▪ is not the present deiection ●nd affliction , yea in a manner the deplored , and ( if 〈◊〉 apprehension may be iudge ) desperate condition of Christs 〈◊〉 afflicted f●llow●rs , a good signe , 〈◊〉 deliverance is not farre off ▪ What say you to the state of Israell in Aegypt , and that even then , when Moses was sent to fetch them out by ● strong hand ( as now in this V●●l God is abou● to delive● his people from the Beasts ) when now ( vpon Moses hi● coming ) they began to be in worse case , and harder bondage , then ever before , their Taskmasters are more severe and strict , then ever ; the poore caitiffes must make good their intollerable taske , and daily tale of bricke , and yet now they are denied straw , which formerly was allowed them ; they are now ( poore soules ) scattered over all Aegypt , to goe scrape vp stubble in stead of straw . Is this the way to be delivered ? Yea , doe they not exclaime vpon Moses & Aaron , as Mockers , and makers of them more vile and miserable , and in stead of delivering them , to plunge them into more deep , intollerable , and inextricable bondage ? But patience a while . Giue God leaue but to worke , and to vse his owne meanes , without prejudicating his maner of doings ; suffer him to magnifie his power vpon Pharaoh , and his Aegyptians , in inflicting his mighty plagues vpon them : and then behold the salvation of the Lord. Exod. 14.16 . Lo here , the Aegyptians ( the while ) did more domineere and triumph over the poore Israelites , then ever , their more grievous pressures put them further off from all hope of deliverance : and yet all this was a beginning and preparatiue to that Aegyptian wracke in the Red Sea , which was taught to giue Gods people a safe convoy . And what shall we say to the estate of Israell in Gideons dayes , who when the Angell came and saluted him , saying , The Lord is with thee , thou mighty man of valour : Hee answered , Oh my Lord if the Lord be with vs , why then is all this befallen vs , and where be all his miracles , which our fathers told vs of , saying , Did not the Lord bring vs vp from Aegypt ? But now the Lord hath forsaken vs , and delivered vs into the hands of the Mideanites . And what marvaile was it ? Baalls Altar and Groue were among them , yea and that neere vnto Gideons fathers house . But God by night warnes Gideon to throw downe Baalls Altar , which his father had made , and to cut downe the Groue by it , and offer sacrifice of peace vnto the Lord. Here then was the maine obstacle of Israells welfare first removed . Hereupon Gedeon marcheth in his might , goes on , and prospereth : Now a Barley Cake smites the Midiani●●s tents ; now a handfull of men , even three hundred with their swords and lampes dare surround the enemy , and giue ●hat huge host a miraculous discomfiture , even without stroke-striking ; for feare of whom twenty thousand of Israell being faint-hearted had forsooke the field , and retired home . Thus God can help at a pinch , even against al liklihoods , and when his enemies are in the height of their presumption , and his owne people at the lowest ebbe of strength and meanes to helpe themselves ; when once Baalls Altar is cast downe . Hilary saith , proprium esse s●lius Ecclesiae , vt tunc vincat , cum caeditur : tunc intelligat , cum arguitur : tunc secura sit , cum deseritur : tunc obtineat , cum superata videtur : It is the Priviledge of the Church , then to vanquish , when it is wounded : then to vnderstand , when it is reproved : then to be secure , when it is forsaken ▪ then to obtaine the victory , when it seemeth to be overcom● . Need we now to apply these examples to our present purpose ? Who so dull , as to require it ? Doth he not see Israell every where to goe downe the wind , and to be come in a maner to the very precipice of ruines ? Doe not the Egyptian Taskmasters every day vexe them more and more ? Is there not now ( in all appearance ) lesse hope of deliverance , then ever ? But what then ? Is Gods hand therefore shor●ened , that it cannot sau● ? Shall outward appearances prescribe or limit his power ? Or shall the most extreme difficulties proue impossibilities to his Omnipotency ? Or is not God the same God still to Israell ? Or is he not still good to Israell ? Or doth he afflict them , because he ha●es ●hem ▪ Or doth he humble them , that he may for ever cast them off , and not rather thereby to take occasion , to raise and restore them in due time ? Or doth he suffer the Beast , the Antichristian power to prevaile and prosper , vsing him as a rodd to scourge his foolish and wanton children , because he loveth or favoureth the Antichrist , his mortallest enemy ? Yea is not this cruell rodd reserved and destinated to the fire , so soone as the Father hath thereby disciplined his Children , as now they humble themselues , repent of their sinnes , reforme their wayes , remoue the stumbling blockes , and provocations of Gods jealousie , fall downe ; and with greater fervency and importunity of strong cries sollicite their offended Father , and so shake off from them that drowsie security , and lethargy , wherewith the world is so desperately possessed ? And in the meane time , is the Beast so senselesse , ( and so senselesse he is ) as not to discerne these seven last Plagues of Gods wrath to fall vpon his marked ones only , even as the ten Plagues fell vpon the Egyptians , and not vpon his owne Israelites ? Gods Israell indeed is sore afflicted and humbled , but all the Plagues light vpon the Beast , and his Crue . Afflictions admonish and occasion Israell to repent , to humble themselues , to seek reconciliation with their heavenly Father ; thus afflictions are good Medicines and Monitors for their betterment : whereas on the other side , the Plagues which fall vpon the brood of the Beast , worke in them no repentance at all , but cause them to vtter their impatience , and to belch out their blasphemies , as effects issuing from the filthy source of their superabundant , and incorrigible corruptions . Shall I say then that this sixt Viall is already begun to be powred out ? That needs not neither : though if we did , the former example might stay our faith from falling into the pitt of incredulity , in case those two blind guides in divine wayes , carnall sense , and humane reason , should take vpon them to conduct it . But yet least so hard a morsell might overcome the weake stomack , before it be better concocted : proceed wee to that which followeth in this Viall ; which if we find not plainly enough fulfilled in these our dayes , it will be in vaine for the best Oratour to goe about to perswade it . The second Branch therefore of this Viall , is an Agency dispatched for to prevent the Kings of the East from the surpri●all of Babylon . Ver. 13. And I saw three vncleane spirits like Frogs come out of the mouth of the Dragon , and out of the mouth of the Beast , and out of the mouth of the false Prophet ; for they are spirits of Divells working miracles , which goe forth vnto the Kings of the earth , and of the whole world , to gather them to the battell of the great day of God Almighty . In this Agency we haue first the Agents : described , first by their nature , noting their singular activity and agility , as also subtilty and pregnancy of wit , being called spirits : and what place so closse , what walls so thicke , what sinque ports so well watcht , as can keep out spirits ? Secondly , for their numerosity , Three , a number of perfection : it imports abundance of them in the time of this Viall . Thirdly , by their quality , vncleane . Fourthly , by a similitude , like Froggs . Fifthly , by their commission , armed with a threefold authority , they come out of the mouth of the Dragon , and out of the mouth of the Beast , and out of the mouth of the false Prophet . Secondly , the execution of their Agency , which is set downe , first , in the extent of it , they go forth vnto the Kings of the earth , and of the whole world . Secondly , in the intent of it , to gather them together to the battell of the great day of God Almighty . And lastly , by what meanes they perswade the Potentates of the earth , to wit , by working miracles , namely false miracles , forasmuch as they are the spirits of Divells . Nor are we to omit Iohns testimony concerning this brood , saying , And I saw &c : which giues vs to note this Agency , as a thing very conspicuous , and evident to the view of ( at least ) every spirituall Beholder ▪ ye● so palpable , as that the very externall sense , the eye , may easily obserue it . And this invites vs to a speciall attention of this whole matter . The drying of the great River Euphrates was not with [ I saw ] for that is a matter of faith , not of sense . Now for these Agents , who ever they be , the Royall Paraphrast saith , they are Ecclesiasticall Factors , and Agents , as the Divells last brood . Every man with halfe an eye may plainly see whom he meant ▪ vnlesse the brood of Arminians as later , come in to claime their Copy-hold . Henry Bullinger writing his excellent Commentary vpon the Revelation about seventy yeares age , vnderstands by these Factours the Popes Legates à latere , who negotiated in all Kings Courts their Masters cause . It was indeed an application very sutable for those times of his , wherein this last brood was scarcely hatched . Whom if he had lived to see , as our times haue done , he would no doubt haue recanted his errour ; he would haue excused the Popes Legates , as of a more leaden mertall , then to be compared to such actiue spirits , as here are ; and to be too much loaden with their Pontificiall Pomp and traine , to act or attempt any rare projects , or dexterous atchieuements , as we haue seene acted by these nimble froggs . The Legates still could not come to Court , but in at the broad gate , in the view of all ▪ but these sprightfull froggs can creep or skip in at the Wicket , or back-dore , and negotiate more businesse by lurking in some corner or skirt of the Court , then the Legate with all his Traine . Nor was it so profitable to the Beast , to maintaine a pompous Legate in every Kings Court , vnlesse as Cardinall Campei●● , he could come with his Sumpters stuffed with old shoes , and carry them home againe loaden with old gold , England having been of old the Popes best Exchange for such Marchandize : but this last brood , these vncleane spirits , these Froggs ( what shall I call them ) vse to come as naked over , as a Frogg , not sumptuous ( except when they metamorphose themselues into the Court fashion , or like Ruffians thereby to cover & colour over their Frog-like nature , 〈◊〉 they should bee knowne for ●pyes , make bares , pragmaticall incendiaries , poysoners of the very ayr , where they breath , and most artificially palliated Traytors , and enginers of all mischiefe ) but nimble to practise all juggling ●eates for their Masters advantage . And not vnfitly doe they resemble froggs . First , the frog is an ●●nclane crea●●re , conversant about the muddy puddles : so these ▪ Therefore called vncleane spirits , both in regard of their originall , breathed out of three fowle mouths , the fowle F●end , the fowle Beast , and the false Prophet , as fowle as the ●est ▪ as also for their owne naturall vncleannesse , their very consciences being defiled . Thirdly , in regard of their doctrine , which they breath into their Disciples , which , for all their false pretences , can never purge men from their sinnes , but leaues them more vncleane . Fourthly , in that they doe mingle , and meddle themselues with all secular courses , but chiefly with State-businesses , as King Iames saith , which by their wicked counsells clossely inspired , they wholly pollute and defile , whereby they become sinfull acts , and impious resolutions . But in the last place ( not the least ) they proue vncleane spirits , by working a generall effect of vncleannesse and prophanesse in all sorts and rankes of men , and that through their audacious and clamarous , croaking and crying downe of all piety and sanctitie of life , branding not only the true religion of Christ , but the power thereof in our sanctification with hypo●●icrisy , or some odious nickname of I wot not what heresie . Whereby it commeth to passe , that he that refraineth from evill , maketh himselfe a prey , and he that runne● riot in all kind of iniquity and profanesse is accounted the best Christian. These vncleane spirits would perswade the world , that he is the best Minister that preacheth least , that hath most preferments and cures of soules , but liues at ease himselfe ▪ and playes the good-fellow ; that the Lords day is best observed but with one Sermon a● most ▪ and with one Play at least . These be the vncleane spirits that revell most in the time of this Viall● wherein whose will not ru●●e with the streame of all impurity and impiety , th●● blast them with the name of heresie , as Pope Paul ▪ ● . did those th●● studied Academicall learning , or as Traian put men to death , only because they were Christians . So that these vncleane spirits like froggs pollute the waters where they liue with the filthy froth of their frye , so causing an vniversall surface of all iniquity , in the time of this Viall , more then ever . The Royall Paraphrast saith of them ▪ They are likened to Froggs , for that they are bred of an old , filthy , and corrupt false doctrine , which for a long space hath blinded the world before their comming ▪ as froggs breed of rotten and slimy coruption ; or for that they preferr● themselues before all other Ecclesiasticall orders preceeding them ▪ as vnperfect and vnprofitable , hopping and leaping aboue them . Againe , the frogg hath no oth●r song , but one , Koax , Koax ; and therein is very importunate ; so these vncleane spirits , what is all their Croaking ▪ but one song ▪ The Church , The Church , the Catholick Church ▪ the holy Mother Church of Rome , the Apostolicke Sea , one supreme Pastor , and Iudge of controversies , who cannot erre , and the like . This is their three mans song , wherein they goe as in a circle . Thus , by counterfeiting the froggs , they doe , as the Aegyptian Magitian● seeke thereby , ( even by their very clamarousnesse and obstreperousnes , to disgrace Moses and Aaron Gods Ministers in their office , who preach the truth . Fourthly , froggs bring forth their young , as the Beare vnformed , having only a black head , and taile : such is the spirituall offspring of these Froggs , whose faith is informis , or vnformed , implicit , and even blacke with ignorance . Hence the Proverbe , Nihilò rana gyri●a prudentior : no wiser then the young frye of a frogg . Which may be applied to all seduced and blind Papists , who are not able to render a reason of their faith . Fifthly , Froggs liue in abundance of waters , and of idlenesse . Whence the Proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou pourest out wine vnto the froggs ; as we say , To poure water into the Sea. And in what abundance of voluptuousnesse and ease these frogg● liue , all the world knows . Againe , the Frogg is a nimble creature , and when yo● thinke to take her vp in your hand , she skips away , and hides her in the mudd : such are these actiue spirits . In a word , K. Iames of happy memory in his Premonition , to all Christian Monarchs , free Princes and States , about these froglike spirits , hath these words : calling them a new sect of Spirits , raised vp for the defence of that * tottering throne , called three in number , by reason of their thre● fold direction ; being raysed and inspired by the Dragon Satan , authorized and maintained by the Beast the Antichrist ▪ and instructed by the false Prophet , the Apostaticke Church , that hath the h●rnes like the Lambe , but speaketh like the Dragon : These spirits indeed thus sent forth by this threefold authority for the defence of their triple-crowned Monarch , are well likened to Froggs ; for they are amphibious , and can liue in either element , Earth or water ; for though they be Church men by profession , yet can they vse the trade of Politike Statesmen ; going to the Kings of the earth , together them to the battell of that great day of God Almighty . What Massacres haue by their perswasion been wrought through many parts of Christendome , and how evilly Kings haue sped that haue ben councelled by them ; all the vnpartiall histories of our time doe beare record . And whatsoeuer King or State will not receiue them , and follow their advice , 〈◊〉 out must that King or State be , even with Gunpowder , ere it fayle . And these froggs had reason indeed to labour to become learned , thereby to dissipate that grosse mist of ignorance , wherwith the raigne of Antichrist was plagued before their coming forth . So farre the judicious King. Thus we need goe no farther for a cleare interpretation of these words . Hence also we may note the vnaminous spirit of these three , the Dragon , the Beast , and the false Prophet , out of whose mouth these three Froglike spirits proceeding , may put vs , in mind , as of their tripple authoritie , so of their triple malignity , as the crafty cruelty of the Dragon , the vsurped power of the Beast , and the sophistry of the false Prophet . They are called also the spirits of Divells : to note their Politicke 〈…〉 , going in the habit of illuminate 〈◊〉 & Rabbies , in the long robes of profound Craftsmasters , and expert Statesmen , who in the time of this Viall bring into the world new Maxims of state , infused into them from those , whence they come . But they work● 〈◊〉 . This may seeme to excuse Priests and Iesuites from being of the number of those spirit●● for what miracles doe they ? Yes surely great miracles , if ye may bel●eue them . Although what true miracles can false Prophe●● the spirits of Devils doe ? But it sufficeth , that these Prophets be the only Miracle mongers . And a● King Iames excellently , They doe miracles of deceit , for they doe wonderfully deceiue men . And doe they not vndertake to do miracles every day , while they would make the worshippers of the Beasts Image belieue , that they doe a Miracle in●u●ning a thinne Wafer cake into the very body of Christ , flesh , blood , and bone ? Only the Apostle tells vs , that Antichrists miracles are lying wounders , serving only to deceiue them that perish through strong delusion sent them from God , that they should belieue a lye , and so might be 〈◊〉 . And is it not miraculous ; that they can by their inchan●ing spells make of wise men starke ideots , offensible men senselesse , of reasonable men brutish , as to believe , that to be a miracle , which they , see with their eyes to be nothing lesse ? It is the property of a miracle to put it selfe vpon the triall of a mans infallible sense , specially of the eye . But here is no such thing to be serue . When Christ turned the water into wine , it had now both the colour and savour , and substance , and true spirit of naturall wine . Thus it was with a true Miracle , the first that Christ wrought in Cana of Galilee . It was not such still , as the guests could not discerne from water , either by their eye , or tast , or smell , but were by the strength of their faith , or conceit , to imagine it to be wine . But the miracle ( forsooth ) of Popish Transubstan●● 〈◊〉 cannot indure the couch of ●ens●● triall ; the eye see● nothing ▪ but a 〈…〉 Wafer ; the mouth tasts nothing but a thinne shiver of b●ead ▪ Where then is the Miracle ▪ That must be begged of the blind credulous vulgar to be believed only . Thus it becomes a Miracle of implicit faith . And what can he believed more miraculous , then that an impotent Priest should be able to doe that , which ●●lls not within the compasse of Gods omnipotency ? For to cause one and the some naturall circumscript body to be in a thousand distin●● places at one and the same moment of time 〈◊〉 to be in the highest heavens , and here vpon 〈◊〉 at the same instant , is a meere contradiction , a meere lye , and 〈◊〉 impossible for God to doe it : but a silly Priest can easily doe this with saying over but fiue words . To cause the same circumscript body , consisting of so many dimensions , such a length , such a breadth , such a thicknesse ▪ to remaine the same in all the quantities of it , and yet to be confined and circumscribed within the narrow limits of a thin and narrow Wafer Cake , the body suffering the while no diminution , is a meere contradiction , a meere lye , and so is impossible for God to doe it : but a so●●y Priest can miraculously doe it , sw●llow downe the intire body of Christ , with all the dimensions and large quantity of it , at one morsell , downe his wide Weson . To cause the same body , consisting of flesh , blood , and bone , all of a solid substance , to remaine in their solid constitution without alteration , and yet at the same time vnder the formes of a Wafer , Cake to melt in the mouth , where neither flesh , blood nor bone are to be felt ( as Christ shewing to his doubting Disciples his naturall body , saith , Handle mee , and see ; a spirit hath not flesh and bones , as ye see me haue . ) is a meere contradiction , a meere lye , and so impossible for the Omnipotent to do it : but an vnclean spirit of the Divell breathed from the mouth of the vnreasonable Beast can do it . In a word ; to cause the same blessed body , which was borne of the blessed Virgin , and now glorified in heaven , to b● 〈◊〉 cr●ated of the very substance of bread 〈…〉 into it , is against the truth of God , 〈…〉 of our Creed ▪ B●r●e of the Virgin Mary , a mor● wicked heresie , then that of the * 〈…〉 of Christ● humanity to be of the 〈…〉 and so overthrowing mans salvation● , which could 〈◊〉 be wrought , but by the Sonne of God in 〈◊〉 nature , that had sinned , and so it stands no● with th● 〈◊〉 and glory of God to make such a counterfeit body ▪ yet 〈◊〉 Priest can doe it . And such are the Miracles , which these froglike vncleane spirit● of Diuells due worke daily . Againe , these spirits or Agents are here called the spirits of Divells . VVe read not in all the Scripture of any men so called ▪ Iudas onely is called a Divell . These , 〈◊〉 spirits of Divells , to note them to be Divells incarnate ▪ and that the spirit of the Divell is more predominant , more raigneth and rageth in the world in the time of this Viall ▪ then ever , from the beginning of the world ; and that especially in these sprightfull Agents with their confederates and consorts . This being that 〈◊〉 , wherein the Divell hath but a short space to ●aigne , and therefore he now playes the Devill ▪ Chapter 12 . 1● . And these got to negotiate with the Kings of the earth . Will not lesse serue ▪ These be 〈◊〉 Froggs indeed , that like to those Aegyptian frogge , da●e leap and crawle vp into Kings chambers . So prudent are they in their generation . They are no peddling merchants , but professe to be great Iewellers , fit to 〈◊〉 with Princes . For so they may sweep wh●le Kingdome along . If they can 〈◊〉 the great Landlord , they will be sure of the Tenants . But whereabout doe they negotiate with Kings● Surely in no small State-businesses , but euen to stirre them vp to take part with the Beast , and to make war●e with the Lamb , to fight against the Gospell , 〈…〉 , or suppresse the true Religion , and the Professors of it ; a matter ( I wi● ) of no small consequence , for any state Although perhaps , 〈◊〉 great many will not belieue this , at least such as 〈◊〉 , and will not 〈◊〉 ▪ but willingly winke , for feare they ( should be eye witnesses of their owne wofull wr●ck and other● , which on 〈…〉 cowardise hath prouided 〈◊〉 when was there ever a greater , and more generall confidence of these Froggs , then now ? Yee all are 〈◊〉 ▪ A man would thinke some Bull had of late roared from Rome ▪ causing all the Froggs to couch close in their holes . This 〈…〉 may be a shrowd signe of s●me such thing in good earnest . Whereas otherwise it is one stonifician poynt of pollicy , when any Bulls come from Rome , to cast a hood over the hornes , to dissemble and choake it altogether . Iust so it was in King 〈…〉 of happy memory , when a Bull came fro● the 〈◊〉 P●pe Paul● 5 so unreasonable , as the Papists gaue ours , 〈…〉 maliciously counterfetted by some , who bore 〈…〉 will to them ; vntill the same was confirmed by a second Bree●e from the same Pope ▪ both 〈◊〉 , and answered by his Majesty . But we need not 〈◊〉 could to confirme the late former , sith we see 〈…〉 so good effect in the obedient silence , and calmnesse of hi● Catholicke sonnes , who ▪ according 〈◊〉 that speciall charge given by the Pope in that late Breeue , are now all hush'd , expecting the signall of the 〈◊〉 day , th●●● haue so long longed for . For we must no● dreame , that these froggs are asleep all this while . They lye but closse , 〈◊〉 froggs in the deepe of winter , waiting till the spring c●ll them forth , to croake , and hum 〈◊〉 tog●ther 〈◊〉 Confederates to the battell . Yet they ar● as busie and closs● negotiating now as ever . Even now 〈◊〉 they a gathering , as fast as they can , the Kings of the Earth , and of the whole world ( a great part for the whole ) to the battell of the great day of God Almighty . They are no● content , in every state , where they may 〈…〉 egge on Kings to suppresse the truth , and the Professors of it , in their severall dominions , as in 〈…〉 and the rest : but they labour to muster all the Kings of Christendome together , to make warre against the Gospell , and vtterly ( to their vtterm●s● ) extinguish it at onc● . Doe but goe to D●v●r●lift● ●lift● , and lo●ke beyond th● seas ▪ and then tell me whether eve● thi● Viall at least in this one point ) was so apparantly poured ou● . And such is the condition of the time of this Viall , that these froggs shall never l●●ue croking their Kings together , vntill they haue brought them to the ●aine batt●ll ▪ The● still sollicit the Kings of the earth . But our hope and comfort is , that which they make account to be their day , is and shall proue the great day of God Almighty . He it is that meanes to strike the stroke , and to make it his owne day , even the great day of God Almighty ▪ which shall be a day of darknesse and gloominesse to all Gods enemies . The zeale of the Lord of hosts will performe this . He is the God Almighty . Next followeth the third branch or symptome of this Viall , to wit , Christ● watch word to his souldiers ; and this hath a twofold references 〈…〉 the present condition of the 〈◊〉 of this Viall , and so it is for a Prese●vatiue : secondly , 〈◊〉 th● subsequent great battell , begun to be pitched in this Viall , and which is to be strucke 〈◊〉 the next , and so it is for a Prep●ratiue ▪ Nor let any imagine , much lesse ●ffirme , that his Watchword is not proper for this place ▪ as if it were surre●titiously or by some errour crept , or c●●vayd into this place . For if all Divines we 〈◊〉 to study , where this Watchword might best stand , they could not find a ●●tter place . The Watchword is , Behold I 〈◊〉 as a Thi●fe ▪ Behold is a note of atte●t●on , as elsewhere vpon the like occasion , so here vsed to awaken all true Christians to a watchfull expectation of Christs comming to ●udgement . And being inserted in this Viall , it argueth the supine drowsinesse of the presen● age , wherein it is poured out . Which sleepinesse and carnall securi●y is a symptome , well sympathizing with the time of this sixt Viall , as being 〈◊〉 forerunning signe of the gr●●t day of God Almighty , approaching in the next Viall . A● the Apostle of the day of the Lord , saith , When they shall say Peace and safety , then sodaine destruction commeth vpon th●m . The time of this sixt Viall being that , likened to the daye● of No●h , Matth 24. From this generall Lethargy , and carnall securitie the Lord rowseth vp all his servants here , with a Behold , noting his suddaine and vnexpected coming , therein compared to the coming of a Thiefe in the night , which comparison the Holy Ghost often v●eth . For what more suddaine then the thee●es coming . He cometh in the dead time of the night , when all are a sleepe in security ; as Math. 25. Christ comes when all the ten virgins as well the wise as the foollish , slumbred and slept . And this sheweth that the time of this sixt Viall i● very moment any , drawing on , and hastening the seuenth and last , euen by the strong hand of head-strong iniquity mounted to the highest pitch . In so much , as in the seventh Viall Christ will take the carnall secure world napping , when they least dreamed of his coming , Behold I come as a thiefe . But least the wise also might be taken tardy ( the spirit though willing , yet the 〈◊〉 weake , as Christ said to his sleepy Disciples in the garden ) he sheweth the happy estate of those , which like the fiue wife Virgins haue their Lampes ready trimmed with oyle to meete their Bridegroome : Blessed is he that watcheth , and keepeth his g●●ments , least he walke naked , and they see his shame . And though this spirituall watch be at all times necessary for Gods children : yet most of all in the time of this sixth Viall . This watching here is implyed to be properly against those dangers , which attend the time of this present Viall ; and those are of two sorts : 1. The danger of false doctrines : 2. The danger of corrupt conversation , and debosht course of incorrigible life . Both these are comprised in the next words , & keepeth his garments , least he walke naked , and they see his shame . For garment● are to be vnderstood here two waye● : 1. the garment of faith , which is Christ our Elder brother , in all hi● righteousnesse imputed vnto v● , and put vpon v● , covering vo●ing all our nakednesse , and hiding our shame from the pure eyes of God , which cannot behold any thing vncleane . Thus is Christ made vnto vs of God ( 〈…〉 garment of foure quarters ) wisdome and Righteousnesse , and sanctification and redemption . In this garment of our elder brother we obtaine the blessing , while it causeth , our persons to be accepted , yeelding a fragrant smell in Gods nostrills , being 〈…〉 field , which the Lord hath blessed . This is that garment of saluation , and robe of righteousnesse . Esai . 61.10 . This is the Lord our righteousnesse ▪ made ours by faith . Thus our nakednes & shame points to Gen. 3.10 . and the covering of it to Gen. ● . 21 . Where the Lord God himselfe maketh Coat● of skins to cloth Adam and Eve , being ( in all likely-hood ) the skinns of sacrificed Beasts , a type of Christ our Sacrifice , by whose righteousnes , as a skin , our sinne is covered , and our persons clothed . Although the time of this present Vial would strip vs of this * durable and substantiall covering , and inste●d thereof b●ing v● backe aga●ne to Adams invention , to invest our selues in his 〈◊〉 figleaues , of selfe saving righteousnesse . The Second garment which we must looke vnto , is our inward garment , woven of sundry graces infused in to vs by Gods Spirit . These by the continuall 〈◊〉 of Gods Spirit and grace , must be woven out of our owne bowels , as the laborious thread of the silke worme thereof to m●ke a garment to cover our nakednesse , and shame from the eyes of men . And thi● i● the garment of sanctification . And forasmuch , as even the best of God● Saints may so farre forget themselues , as foolishly to fa●● fowle vpon the worlds reproach : here they are stirred vp by Christ ( as it were ) to take the needle of sharpe compunction , and the well twisted thread of faith , hope and Charitie , therewith to sow vp the r●nt againe , and by how much they haue , of carelesne● and coldnesse of affection towards God , and of he●dlesse attention and watchfulnes over their owne wayes , any way offended God or man : now upon renuing their covenant with God in Christ by faith and repentance , they may double and treble their care and zeale of glorifiyng God , edifiyng men by their example , for the time to come , so as their nakednesse and shame may be for ever covered . But how cometh the danger of loosing our spirituall garments to be coincident & proper to the time of this Viall ? Surely not without cause . Vve haue seene already the three vncleane spirits out of the mouth of the Dragon , and of the Beast , and of the false Prophet , as abundantly and most eminently predominant in the time of this sixt Viall : and can we expect any other , but that the world in this age should be mightily poss●ssed with the lying spirits of false Prophets , which going in sheepes clothing ( being inwardly ravening wolves . Matth. 24. ) would not only flea off the fleeces and fells , but also slay and devoure the sheep themselues ? And when did ever false doctrines , and false Prophets out of that aforesaid triple-mouth , ever dare grow to so great a head and height ( since the pouring out of the fourth , and fifth Viall ) as we may begin to behold in this succeeding age ? Would not the false Prophets of the Beast stripp vs of our glorious robe of faith , while they would gueld faith of its natiue and prime quality , namely , certainty and assurance of salvation by Christ ? Did not thus the apostatized Church of Rome in her Councell of Trent found her Apostacy from Christ , and from having any more communion with him , vpon the groundlesse ground of doubtfull vncertainty , cancelling and accursing the only saving faith of Christ , by depriving it of those essentiall properties , certainty , assurance , affiance , without which saving faith can be no more saving faith , then fire can be fire without the essentiall quality of heat ▪ No marvaile then , if hereupon , having cut off their right hand , to wit , the only saving and iustifying faith , by which only Christ our Righteousnesse , as a most pure and perfect garment or vesture is put vpon vs : they , with the left hand of human● invention and presumption , learned from apostatized Adam , are driven to weaue to themselues the Cobweb of selfe-iustification out of their owne poysonous bowells , as the Prophet makes the comparison : Esa. 59. No marvaile , if having denied that only affiance-full saving faith , which resteth assured of Gods promises , building his salvation vpon the eternall and vnchangeable free loue of God in Christ , electing and predestinating him to eternall life , the evidence and earnest whereof is witnessed vnto him by the spirit of God , by whom also he is sealed to the day of finall redemption : no marvaile ( I say , if men , forsaking this only firme foundation of God , whereon the faithfull are vnmoveably built , they doe invent new-old sandy foundations , building their salvation vpon their owne fickle arbitrary will to receiue or reject grace offered , to retaine or relapse from grace ( as they call it ) once received , so hanging their salvation by a small haire vpon a rotten pin . No marvaile then , if they deny faith 's natiue certainty , and consequently abolish the very essence of it . For what certainty can a man haue of salvation , when he builds it not vpon God , but man ? In this regard therefore ( so peremptory and importune are the false Prophets in the time of this sixt Viall ) Christ admonisheth all his to looke most diligently to the garment of their faith . And because the spirit of Prophecy is noted here by the spirit of Christ , to be a pregnant symptome of thi● Viall , it will not be impertinent , but rather very important and necessary , to take a briefe view ( at least ) of such principall doctrines , as in our dayes haue dared with open face , not only to confront , but altogether to suppresse and put to silence the fundamentall truthes of God. Vpon consideration whereof , we may take the better estimate and aime , how farre forth the pouring out of this sixth Viall may seeme to fall vpon this present age· Nor meane I here simply and solely the false docttines of Rome , and het Emissaries , which haue their issue immediatly and directly from that bloody Sea of the Trent Councell , mentioned before , and such as come out of the mouth of the Dragon , and of the Beast , and of the false Prophet ; but a certaine collaterall offspring of false teachers , who vnder the name even of the true Church , doe confederate and side with the Iesuites , like Sampsons Foxes tied taile to taile . These are the only Rabbies of repute , that venditate and vent their false doctrines every where , both with their pen and tongue ( at least when their pleasure is , and leisure serveth from their pragmaticall speculations , to make some rare Sermon , or Masterpeece , wherein it is their glory to seeme most learned , and the auditors happinesse , least to vnderstand them ) that claim to themselues the sole title ( in a manner ) of the whole Church of England , as being the only Oracles , from whom all others must receiue the infallible Dictates of faith . Whatsoever , before this time , hath beene the ancient , constant , vnanimous , vniforme doctrine of the Church of England , grounded vpon the Scriptures , sealed with the blood of so many Martyrs , witnessed by the writings of so many learned Bishops and Doctors , who lived and died in that doctrine , yea ratified by solemne Act of Parliament ( which I am sure was never yet repealed , nor shall be , I trust , while England standeth ) must now fall vnder the checke and censure of a few ( at least , in their owne conceit ) great Rabbies ( as reserved cases for the Pope and his Cardinalls in the Court of Rome ) by them to be new minted , and not to passe currant , but with the mixt base allay of the alchimy , extracted from the brainsicke limbecks of some projecting Chimists . So that not vnjustly may these also challenge a copartnership , as coagents with these former frog-like spirits , to the Kings of the earth , and to animate and inci●e them to take vp armes against Christ , and his Gospell . For by them the doctrine of Arminius is both openly avowed , and stiffely maintained , which differ nothing at all from those gracelesse Conclusions , which the Iesuites haue sucked from that bloody Sea of Trent , running through all the veines of the Pontifician body . To giue the Reader a tast hereof , I will set downe one maine Iesuiticall Proposition ( among other ) of Molina the Iesuite . In Praedestinatione nulla est alia Certitudo , quam Praescientia , et certitude tota , quòd Praedestinatus sit in vitam ●ternam pervinturus , a Praescientia sola pendet : that is , In Predestination there is none other certitude , then of Prescience or foreknowledge , and all the certainty , that one predestinated shall come vnto life eternall , dependeth vpon Prescience alone . In which one Proposition is packed vp the whole mystery of Arminius , which foundeth mans salvation not vpon Gods free grace in predestinating , but in mans free will foreseene , which foresight or prescience in God hath no other stability or certainty , but the mutability or vnconstancy of mans free-will in receiving or rejecting grace offered , and of mans power in retaining or relapsing from that grace once received . Which Iesuiticall Proposition , with the rest , is thus censured by the Dominicans . Propositio est contra sacras literas et Patres , repugnat & potissime authoritati Apostoli ad Rom. 4. Vt secundum gratiam firma sit pr●missio ; qu●ni locum expendit optime S. Aug. de Praedestin ▪ Sanctorum , cap. 11. Vbi ex hoc loco probat &c. This Proposition is against holy writ , and the Fathers ; and chiefly it is repugnant to the authority of the Apostle Rom. the 4 ▪ that according to grace the promise might bee firme . Which place Saint Augustine doth excellently discusse in his booke of the Predestination of the Saints , where from this place he proueth , that Predestination i● certain and infallible in regard of grace it selfe : for that Prescience , being but a naturall seeing ( 〈…〉 were ) through a Perspecti●e , is not grace . So they . But to come to our Iesuited Arminians . These are they who domineering now in the Church of God , razing the very foundation of mans salvation , to wit , Gods eternall free grace and favour towards his elect : may giue vs strongly to suspect , if not rather constantly to belieue , that this Vial is already begune to be poured out . Well , of what sort or ranke so ever they be , the Lord here warneth his servants to beware of such , as would strip vs of the robe of grace and glory . Although it was well hoped , that vpon a publicke Edict prohibiting and silencing all quarrels about the Arminian doctrine , no Popish Arminian would haue ben so bold , as to vent any more books in print , tending to Popery and Arminianisme , and much lesse that any publicke examiners of Books durst haue approved & priviledged such bookes for the Presse : yet see the mischiefe of it , by this meanes all bookes , that are written in defence of the truth , either against Arminians , or the Papists , can find no favour to passe the Presse : but such bookes , as can cunningly and slyly , vnder the vaile of the Church of England , reconcile Popery and Arminianisme together , may only passe for currant cum privilegio . Then which , what can be more dishonorable to his gracious Maiestyes proclamation , what more derogatory to the Gospell , what more pernicious to trouble the peace of the Church & state , let all indifferent men iudge . A few shall suffice for instance ; onely I omitt , for the present , to mention the names of the bookes or authours , if happily they may check themselues , and retract their errours , or call in their bookes , by the same authority whereby they were published , least persisting in them , they proue heresyes , and that not of the lowest kinde , and so come to fill vp the measure of this Viall . In a booke printed of late , there are some things much favoring Popery , and tending to the nuzzling at least of silly ignorant Papists in their blind , Idolatrous , and faithlesse religion ; if not also to animate simple minded Protestants to become simple silly Papists , and so to loose that garment of salvation , which the only religion and ●aith of Christ , truely professed and maintained only by the true Protestants , can invest vs with . For the purpose , there are these words . We & our adversaries consent , that there is salvation to some in the Romaine Church . And who are those , some ? It is expressed ; wee acknowledge an honest ignorant Papist may be saved . And againe , we haue not so learned Christ , as to deny salvation to some ignorant silly soules , whose humble , peaceable obedience maks them safe among any part of men , that professe the foundation , Christ. Suffice it to name this here , as confuted in the second Vial Not many yeares after that book , and fewer afore this present , comes out another booke ( whose chiefe autors or fautors let time try out ) which comming in hood-winkt vnder a kind of some monastick vaile of canonicall Devotion , framed also after an old worm eaten forme , published in the dawning of the Gospell in England , would prettily vnderhand draw in Popery again among vs , & tanquam postliminio restore it to some place & grace againe in this state ; at leastwise reconcile the two jarring sisters ( as the former author calls them ) the Church of England the Younger , and that of Rome the Elder together , yea to reduce the Church of England to an vnion with that of Rome , as being the holy Catholicke Mother Church . But this booke we haue elsewhere answered . Take one instance more . But the other day comes forth a third booke , the Author of it ( I dare say ) of no small correspondence , with the former . He on the other side pleads for Arminius , and that not now obvoluto capite , as the former ; but aperta fronte , & ex profess● . In his Epistle Dedicatory ( wherein he seekes to indere his service to a great Macanas of one of our famous Academies ( God grant he aime not at some of the learned Chaires , wherein to vent his not popular , nor Pulp●t speculations ) he giues a dangerous by-blow to the opposites of Arminius , and his doctrines , in these words , If the man which most mislikes the Arminian or Lutheran doctrine in the points most controverted through reformed Churches , will but agree with me in these two , That the Almighty Creatour hath a true freedome in doing good , and Adams offspring a a true freedome of doing evill , I shall not dissent from him in any other points controuerted , vnlesse it be in this one , that there needs be no other controversie at all betweene the Arminians and their opposites in point of Gods Providence and Predestination . In so saying , he would seeme to imply , that the opposites of Arminius in the point specially of Predestination , doe hold a kind of stoicall fatality , and servitude in Adams offspring , necessitated by divine Decree vnto all their evill actions . Which insinuation , how true it is , let all men , that haue read the workes of the Oppugners of Arminius indifferently judge ; whether this be not a most notorious calumny . As if the Divine Decree did impose necessity vpon mens wills to prosecute evill actions , because it leaveth them to their wicked wills , which of their owne nature corrupted are now free only vnto evill . Indeed God in justice leaving man , fallen , to himselfe , leaveth him to the swindge of his corruptions , which of themselues necessarily , and yet freely runne to all excesse of riot , being altogether averse and adverse to that , which is simply good . As the Scripture saith , God saw euery imagin●tion of the thoughts of mans heart to be only euill continually . Gen. But touch we a little vpon some passages of the boo● . The Author in the former part having soared aloft , ( as he would seeme , as they say Simon Magus did at Rome ) and that having his wings imped with the feathers of Philosophy , to search into the nature of the Divine Essence , whereabout he hath spent much in transcendentall ( to vse his owne terme ) speculations , and quintessentiall extractions , farre beyond all Divines , that went before him , eiher moderne , or ancient , yea beyond Saint Augustine , and Saint Gregory , whom he mentioneth to haue come short of that knowledge of God , which himselfe hath reached vnto : he cometh in the latter part to make vse and application of the former , whence he would draw sundry cōclusion for the maintenance of the Arminian doctrine ; which that he may doe , you must giue him leaue to show his singular opinions different from all ancient Divines , and allow him a latitude to speake ad placitum , what him listeth , tanquam e Cathedra , from Pythagoras his Chaire . But the summe is , though he promiseth much , and professeth to know , and teach more of the Divine nature , then ever yet the world knew : yet , in the vp shott of all his discourse , he mightely confineth and limitteth Gods infinite Attributes , yea and his most liberall will it selfe to a very narrow roome , causing all of them , to hang and turne vpon the only hinge of his prescience , As he saith , There is a goodnes obiectiue ( in the creature ) precedent in order of nature to the Act or ex●pcise of Gods will. And , vnlesse a thing had bin good , God had not willed it . And , When it is sayd , [ things are good , because God wills them ] this illatiue inferres only the cause of our knowledge , not of the goodnesse which we know . Thus by these and suchlik transcendentall speculations , whatsoever good is in the creature , must primarily proceed from some selfe-cause , or without God , and not from any cause primary absolute and independent in God. For if the act of Gods willing of good be prevented at least in order of nature by the obiectiue goodnesse in or of the creature : then the cause of the creatures goodnes is not from Gods will in order of nature and causes , but from the creature , or I wot not what externall cause out of God. And if Gods eternall will be not the prime and absolute cause of all goodnesse in the Creature : certainly his e●ernall Prescience much lesse . And so God , who is Caus● C●●sarum , is stript of this honour and prerogatiue , and so robd of the glory of all that goodnesse which is in the Creature . Thus our Author , and those of his minde , to auoyd a supposed , and misiudged inconuenience , fall into a mischiefe ( yea into most impious blasphemy , placing and preferring the Creature before and aboue the Creator , and so making the Creature God , as hauing a selfe-being ; ) least by granting Gods infinitely free , wise , just , good , and absolute independent will ( according to the counsell whereof hee worketh all things , saith the Apostle ) to bee the prime and originall cause of all things in the world ( as his reuealed will is the rule of all things ) they should seeme to admit , that Gods will were also the cause of Sinne : therefore they choose rather to make the Act of Gods will the effect , then the cause of the creatures goodnesse : sith this they allow to be the obiect preceding Gods will in order of nature , and not the consequent effect of it . But it is a fundamentall Principle vndeniable , Deus , ordine naturae , nihil praevidit creatum , antequam voluit creandum : God , in order of nature , foresaw nothing created , before hee first willed it to bee created . In the Creation God first gaue vnto the Creature its Beeing , and then hee saw , that it was good . He did not first see them to be good , and after gaue them their Beeing . But , as Reuel . 4.11 . For his wils sake they are , and were created . So that Gods will , in order of Nature and of causes , is before the Creatures beeing or goodnesse ; his will first makes them the subiect of goodnesse , before they become the obiect of his Prescience . For nothing can be foreseene , before it first bee conceiued to haue a beeing : and a beeing of it selfe it cannot haue , but from the Will of the Creator , the prime efficient cause thereof . It is pittie , that such as should be good Diuines , and would bee esteemed great Scholasticks , doe not bend their studies rather to finde out vpon what strong foundation of diuine reason the ancient , catholicke , and generally receiued Doctrines of God are built , then to seeke after I wot not what sublimated speculations ▪ and so boldly without the guidance of Scripture , as the cleerest Perspectiue , aspire to pry into the diuine essence , so farre , as to make a man more blind . It faring with such , as with a man , who with open eyes daring and outstaring the bright shining Sunne , is so blinded , that he hath lost the faculty of discerning the difference of obiects and colours of things below . Why doe they not rather consider of the sundry distinct Acts of Gods one and the same will ? As , eyther the generall Act of his will , dispositiue , by which he disposeth and ordereth all creatures , in their motions or actions good or bad , to hi● owne glory . This dispositiue Act some call the diuine Prouidence , which extendeth it selfe to the least creature , as the Sparrow , to the least haire of our head ; for in him ( saith the Apostle ) we liue , and moue , and haue our Being : or else other Acts of his will being eyther a lesser or larger latitude , as the Act of his will operatiue and productiue , as the principall efficient cause of the goodnesse or good actions in the Creature ; this will of God giuing an habituall being of goodnesse to Adam in his Creation , onely leauing him to the exercise thereof , according to mans owne power and will , whereof he had sufficient : but Adam being fallen , the gracious will of God not onely rayseth him vp , and puts him in a better state , then before , by working grace and faith in his heart : but still goeth on with him , working in him , preworking to him , and coworking with him , to bring his worke of grace to perfection . In the third place there is an Act of Gods will permissiue , and this is properly restrained to all euill morrall actions . Aquinas hath an excellent saying , Deus neque vult mala fieri , neque vult mala non fieri : sed vult permittere mala fier● , & hoc est bonū ? God neither willeth euill to be done , 〈◊〉 willeth euil not to be done : but willeth to permit euill to be done . And this is good . For , saith he , though euill to be done , & euill not to be done , be contradictoriously opposite : yet to will euill to be done , & to will euill not to be done , are not contradictoriously opposed , sith both is affirmatiue . But the Author hath quite forgot to bee a practicke president of that to others , whereof , like a great Master , he would prescribe the only rule and way of the attaining to the true knowledge of God. For he would haue them to fetch the knowledge of God from the fountaines , and not from the trenches . I would himselfe had done thus , and not rather raked his doctrines out of some puddle eyther of Philosophie , or Schoole-diuinitie , to which he would reduce , and refine Saint Augustine , and Saint Gregorie . But pardon my digression . I proceed . The author vpon his former premisses in placing the goodnesse of the Creature in order of nature before Gods absolute will , and consequently making the creatures goodnesse onely the preceding obiect , and not the consequent effect of Gods will , as the supreame and prime cause of all goodnesse in the creature , flowing from thence as the streame from the fountaine , inferreth many insolent conclusions . I will name but some of them , and but name them onely , with a touch , and away . For example : That God hath an infinite loue to all mankind without difference , without exception . And surely wonderfull is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or loue of mankind in God. But by your leaue , there is great difference betweene mankind before the fall , and after . Before the fall , God loued man as a good creature , such as he had made him : but after the fall , man hauing defaced Gods image , and receiued the stamp of Satans image , is now become of himselfe , and of his owne making , or marring rather a corrupt creature , hatefull to God. Againe , is there not great difference betweene Gods loue to man considered in the first Adam in the state of innocencie : and betweene Gods loue to man after the fall , as considered in Christ the second Adam ? yet our Author puts none at all . Againe , he bringeth the doctrine of the Church of England as he interpreteth and that in three Collect● , to proue the infinite loue of God to mankind , in that God will haue all men indifferently and without exception , to be saued . Surely the Author seemes to be very hard driuen , and brought to a low ebbe , that is faine to fetch his water out of a poore Collect or two . What childe of this famous Church , doth not reuerence and submit to the authoritie of this his Mother ? But who shall be the Church of Englands interpreter ? Any priuate spirit ? Or who dare say , that the doctrine of the Church of England is any other then the doctrine of the Scriptures ? For once diuide the doctrine of our Church from the Scripture , and then we shall quickly come to that passe , to belieue as the Church belieueth ; or , as the Church of Rome belieueth . And how is that ? As the Scriptures teach ? No ; but as the Pope teacheth , and interpreteth ; or , as the Pope belieueth . How belieuest thou ? as the Church of England . How is that ? As such , or such a learned great man , or great learned man ( perhaps as great in conceit in the Church of England , as the Pope in Rome ) belieueth or interpreteth . But it was the custome of the ancients , in case of controuersie in faith , to call , Ad fon●es ; they went not to the cesterne , but to the fountaines , the Scriptures . If any therefore should presume to interpret the words of the Church of Englands doctrines to any other sense , then the Scriptures teach , is worthy at least of his Mothers rod , if not of his fathers high displeasure . But do not the Scriptures put an infinit difference betweene Gods loue to his owne elected ones , and others , who are none of Christs sheepe . Read John 13.1 . The father loued his owne . And 2. Tim. 2.19 . And Iohn 17.2.9.11.12 ▪ 24. Yea , and doth not our Mother Church of England reduce Gods loue to mankinde in redeeming of vs , to his elect people in sanctifying of them by his spirit ? I would such great Rabbies were a little better versed in their Catechisme , before they vented such nouell Aphorismes . We haue to answere touching our Creed . Thirdly , I belieue in God the Holy Ghost , who sanctifieth me and all the elect people of God. This is our Mothers doctrine , according to the voice of her Husband , Iohn . 17. Prou. the sixt verse vnto the end of the chapter . Enough to put to silence all Arminian vniuersalists . Read also the 17. Article of Predestination , which fully cleared the Church of Englands minde in this point . But thirdly , he will proue that God loues all men alike , because all men are alike redeemed by his Sonne . And this he will also proue from the doctrine of the Church of England . Which is answered , as before . The Scripture saith [ in matter of censure ] heare the Church : but in matter of faith and doctrine , heare him , that is , Christ. The Church must euer submit her doctrines to the touchstone of the Scripture . And so the Church of England doth I am sure . And what saith the Scripture of the redemption by Christ , and for whom . Read Ioh. 10.5 . I lay downe my life : for whom ? for the sheepe . And Act. 20.28 . The Lord hath with his owne blood purchased : whom ? The Church of God. But other Scriptures say , that Christ died for all men . Those all must be reduced to all Christs sheepe , being scattered ouer all the world ; for these onely he laid downe his life : these onely he purchased with his blood : these onely he prayes for ▪ whom he laies downe his life for , Joh. 17.9 . read the place , and marke it well ; and consider . But in this point we need no other opposition but the Authors Tenet , then his owne contradictory confession . He saith , Nothing can make the Creature hatefull or odious to the Creator , besides its hatred or enmity of that loue , by which it was created , and by which he sought the restauration of it , when it was lost . Nor is it ( saith he ) euery degree of mans hatred or enmity vnto God , but a full measure of it , which vtterly exempts man from his loue . Vpon whomsoeuer he would father this doctrine , sure wee are , the Apostle saith , that by nature we are borne the children of wrath , as well as other . Doe we not then bring enough with vs into the world to pull Gods hatred vpon vs , besides the height of malice against God contracted in the world ? Doth not the least sinne deserue Gods hatred and wrath vpon vs ? But this hee contradicteth againe , saiyng , That Christ onely receiued our infirmities , and originall disease , and not the contempt of him , and his law . Now if Christ did receiue our infir●●ties onely , and originall disease : yet euen those then cost Christ his pretious blood , yea , and made him a curse for vs , and to cry , My God , My God , why hast thou forsaken me . And was there euer any sorrow like to his sorrow ? But you say , Christ receiued not the contempt of him , and his law . You meane then , that Christ died not for contemptuous sinners ? And if Christ died not for the rebellious contemner , what shal be become of a great many in these daies , that not onely contemne , but oppose , and seeke to oppresse the knowne truth ? Surely the state of such is very exceeding dangerous , yet I dare not say desperate , which yet should be desperate , if Christ died not for the greatest sinnes , euen sinnes of rebellion and presumption , as well as of infirmity . Was there not in the law a Sacrifice , as well for sinnes of presumption , as of infirmity . And was not that Sacrifice a type of Christ. And doth not God in the 50. Psalme , preach repentance euen to the contemner of his knowne word ? But if he repented , how should he be pardoned , vnlesse Christ tooke vpon him the centempt of him , and his law ? But I hope some of the Authors con●orts , ( at least ) will discipline him well fauourdly for such a doctrine as no lesse vncomfortable , then vnsound . In vaine else doe Preachers beat the ayre in preaching repentance to habituated contemners , if Christ bore not all kind of sinne vpon him . We read of no sinne , but it is pardonable , sauing that against the holy Ghost ; and that also , say the Fathers , if a man could repent of it , were pardonable ; and if pardonable vpon faith and repentance , no doubt but Christ tooke even that vpon him also . Indeed if a man runne on in sinne , with a high hand , hating to bee reformed , contemning the Ministry of the word , and so persist and dye in his impenitency , it is euident that Christ the Lambe of God hath not taken away the sin of that man. But in the fourth place , he saith , That God loues all men vnfainedly as they are men , or as men , which haue not made vp the full measure of iniquity . But hauing made vp that , or hauing their soules betrothed vnto wickednesse , he hates them . His hate of them as reprobates , is no lesse necessary , or vsuall , then his loue of them as men . But though he necessarily hates them , being once become reprobates , or hauing made vp the full measure of iniquitie ; yet was there no necessitie laid vpon them by his eternall Decree , to make vp such a measure of iniquitie . So he yet a little before , where he saith , God vnfainedly loueth all men : God doth not loue ▪ but hate the Reprobate , although they be men ▪ yea the greatest part of men : I well hoped , that confessing there are Reprobates , he would come to some more reasonable tearmes about his vniuersall Redemption . But reading on to the words aboue related , I was put by that hope , when I saw he allowed none for Reprobates , but such , as by filling vp the measure of their iniquitie become thereby Reprobates . But when comes a man to make vp the measure of his iniquitie ? Before hee dye ? Who can tell that ? Or else , who dare say , such a man is a Reprobate , because he goes on in his sinne with a ●igh hand and repenteth not ? Indeed such impenitency is for the time a signe of a Reprobate : yet not sure ; for he may by Gods grace come to repent . And if by Gods great grace he come to repent before he dye : how was he then a Reprobate ? Vnlesse yee will say , that a Reprobate may be saued . But then yee should contradict your selfe , saying , that Christ tooke not vpon him the sinnes of such Reprobates . But by saying , There was no necessity laid vpon them , by his eternall Decree , to make vp such a measure of iniquity . Doth he acknowledge an eternall Decree then of reprobation ? No surely , for he cannot conceiue ( at least he pretends so ) how there can bee an eternall Decree of reprobation , without a necessary inference of a necessity laid vpon Reprobates , to fill vp the measure of their iniquity , will they , nill they . Surely , God doth not impose a necessity vpon Reprobates to continue and make vp the measure of their sin , because of his eternall Decree : but they being thereby justly left to the swing of their owne will , and to the tyranny of Satan , are by Satan and their own seruile lust necessitated , yea by him as their rider whipt and spurd a gallop , till they become to the end of sins race , the wages whereof is death . And as we say , They must needs goe , whō the Diuell driues . And saith the Apostle , such the Diuell takes captiue at his wil. Yet in the same place , of such the Apostle leaues vs not without hope , If God peraduenture will giue them repentance , to the acknowledgement of the truth , and that they may recover themselues out of the snare of the diuell . Wee are to vse meanes of repentance to such , as are most deboyst , and desperate sinners , because we know not who are Reprobates , vnlesse God reueale them vnto vs ▪ as he did to Samuel , forbidding him to pray for Saul , seeing the Lord had reiected him . The Author hath warily ( to my obseruation ) auoyded to touch vpō the example of Jacob & Esau in the womb , of whom the Apostle saith , that before they had done either good or euill actually , God loued Iacob , and ha●ed Esau . Only in one place he saith , that God hateth no man ( not Esau ) as he is a man ( which is true ) but as a sinner , but as an enemy or contemner of his goodnes . But Esau in the wombe , before he had done any actuall euil , was hated of God. But that the Author attributes to Gods prescience only , and not to his justice , in hating Esau , as hee now found him in the wombe , the child of wrath , and impe of damnation , condemned in originall sin , and in the fall of Adam , on whom the sentence of death passed . And as for Pharaoh , he maketh him only an extraordinary and singular example , out of the sphere of common Reprobates , as no way conce●ning them ; although the Apostle propounds him as a type of Reprobates , as Esau was ; Pharaoh and his Aegyptians being typically the malignant enemies and Oppressors of Gods Church , such as Reprobates are . For vpon the example of Gods hardening Pharaohs heart , the Apostle inferreth this generall conclusion , Therefore hath he mercy , on whom he will haue mercy , and whom he will he hardeneth : Rom. 9.17 , 18. In a word , to omit many other particulars ( the whole requiring a full and intire confutation ) to proue that Gods will is to haue all men saved without difference , he quotes a place out of Ezechiell thus : As I liue , saith the Lord , I will not the death of him that dieth , but rather that he should repent , and liue . This place is , by the Arminians perverting , and misunderstanding , their common refuge , whereby to elude all other places of Scripture , which doe clearly and vnanimously informe vs in the mystery of God touching our salvation . Yet the Author hath so set it downe , as it is no where to be found , no not in Ezechiell , totidem verbis . But not to quarrell about words , Ezechiell indeed hath a saying somewhat like vnto it , as Chapter 18.32 . and Chapter 33.11 . The maine thing the Author stands vpon , is Gods Oath ; whence he would conclude , that it is Gods vnfained will to haue all men saved , not only genera singulorum , all sorts of men , but singula generum , every one of all sorts . Now who will charge God of dealing deceitfully , yea although he did not sweare at all , but gaue vs his bare word only ? Let God be true , and every man a lyar . Yet the Author putts a great difference betweene Gods Oath , and his bare word ; as if God were not as well to be believed vpon his bare word , as vpon his Oath . But why then doth he sweare ? For no other cause , but when he is to deale with an incredulous and vnbelieving people ; as many times a man cannot be believed on his word , vnlesse he sweare . And with whom had God now to deale ▪ Was it not with an incredulous and rebellious people ? See Ezech : 33.10 : the people say , If our transgressions and our sinnes be vpon vs , and we pine away in them , how should we then liue ? The people were so farre gone in sinne , that now they despaired of Gods great goodnesse and mercy , yea that they thought now the sentence of judgement was so passed vpon them , as it could not be reversed , although they should repent , and turne from their sinnes . Now out of this stubborne infidelity the Lord by his Prophet labours to pull them , as it were by the threefold cable of his Oath . Thus God is faine to condescend to the weake condition of his people , by attempering his word in the ministry thereof in such wise vnto them , as it may become the more fit and potent instrument to worke in them repentance , and conversion vnto God. And whereas our Author would pin vpon his opposites an imputation of mainteining a necessary contradiction or opposition betweene Gods reveiled & secret will , as if in his revealed will he willeth all men to be saved without exception , but in his secreet will restraineth them to a few : it is a meere cavil , and uniust quarrell ▪ For howsoever God in his word hath manifested the mystery of his freegrace and loue in his immutable counsell of electing a certaine n●mber of men vnto salvation ; a Fundamentall , which all Arminian sophistry stands amaz●d at , and against which the gates of hell shall never prevaile : yet seeing God hath not revealed vnto men in particular who they be that are elect , but in this poynt hath given vs his revealed will , not only for the regulating of all our thoughts , words , and actions , but also as the only ordinary meanes to bring all his people elect to an effectvall participation and fruition of grace and glory by Iesus Christ : and seeing no man in particular , though never so wicked , and so farre gone in sin , and sunke downe in rebellion , is ( for ought he knoweth ) excluded from salvation , if vpon the word of grace preached he belieue and repent ( which was the case of this people in Ezechiel ) and seeing faith & repentance is requyred in every one that heares the word , that he may be saved , and not the elect themselues are exempted from this condition of believing : therefore after what maner soever God doth accommodate and apply himselfe vnto vs in the dispensation of his word , whither by ptomises or threatnings , whither by word or oath , he doth but as a fisherman , that to diverse kinds of fish vseth divers hookes , baites , and lines , some stronger , some weaker , as the Apostle saith , I am become all things to all men , that I might by all meanes saue some . And who be those some ? Certainely in the end they proue to be no other , but Gods elect . Gods word being like to a dragne●● , which taketh all manner of fish at least by the externall calling , ( many are called ) which drawne to shore in the Resurrection , the good are gathered into vessells ( few are chosen ) and the bad are cast away . Now forasmuch as Gods secret ones , his elect , before their effectuall calling to the state of grace , are in all kind● and degrees naturally as wicked and corrupt , as any of the serpents seed , blind , incredulous , rebelious as those people of the Iewes were ; and seeing wheresoever the word comes to be preached , there are ever some whom God will effectual●y saue by the ministry of it ( as might be proved , if we had not exceeded the bounds of a digression ) or at least wise , Gods word wherever preached , returneth not in vaine , but accomplisheth that which God will haue it , and it shall prosper in the thing whereto he sends it , Esa 55 11 : cannot God then vse his owne meanes and wayes to call men to repentance , and so fit his i●str●ments , as whereby effectually to worke the grace of faith and repentance in their hearts ; but m●n must quarrell the wisdome of God herein , and so pervert the externall dispensation of his will , as either his written word must interfere vpon his secret 〈◊〉 ▪ or else downe must fall the whole eternall and immutable Counsell of God ? Which what is it else , but to pull God out of heaven , and as the heathen Oratour said , More Gyganta● bellare cum Dijs ? Againe , sith no man knowes who are of the elect , who otherwise , but that every one being alike by nature a sinner , and so ( for ought we know ) may come to be saved by the word of faith preached : cannot this word then be preached to all indifferently , vnlesse all without exception be saved by it effectually ? Let vs hearken to this word , and obey it . The Elect who they be , is one of Gods Secrets : The Lord know●th who are his : and , Let euery one that nameth the name of Christ , depart fr●m iniquity . And , as Moses saith , The secret things belong vnto the Lord our God , but those things which are revealed , belong vnto vs , and to our Children for ever , that we may doe all the words of this Law. Deut. 29.29 . To conclude then , it is not good to remoue the ancient baunds of Gods eternall truth , least men pull the Curse vpon them : it is a sound and safe rule , first to let all positiue truthes in Scripture to stand vnmoveable in their full strength : and if there be any other places , either of ●xhortation , or admonition , or redargution , or the like , whereby God vsually worketh vpon mens affections , these must not overthrow Gods fundamentall truthes , laid downe positiuely and expresly in his word , whereupon our judgements and faith must rest firme and fixed . Neither let men too curiously pry into the Arke of Gods secrets , as to know how many , or who they are , that shall be saved : but as Christ answered to his inquisitiue Disciples , moving a fruitlesse question , [ Are there few that shall be saued ? ] Striue ye ( saith he ) ●o enter in at the strait gate . Luk. 13.23 , 24. Meddle not we with others matters , but labour we to be found in Christ , and so to belieue and follow Gods word , as we may come to find our selues in the number of Gods elect , reioycing that our names are written in heaven ; as Christ , checking Peter about Iohn , said , Follow thou me . Ioh. 21.22 . I haue beene the longer in noting the corrupt and rotten doctrines of these times , now growne to such a height , as they threaten to pull Christ out of his Chaire , and to divest his true Disciples of the garment of faith , and salvation ; to the end , that the discovery of them ( though but briefe for the present ) may cause vs the more carefully to attend , and put in practise Christs watch word , and no lesse serious , then seasonable admonition in this place . And so much the more , by how much the abounding of false doctrines in these our times , even razing the foundation of Gods Grace , may point vs , as it were with the finger , and induce vs to belieue , that now already this sixth Viall is begun in a great measure to be poured out , hastening on the next ; and so to stirre vp our dull sides to keepe the stricter watch . And here also we are given to note by the way , how the great battell is first begun to be fought after a spirituall manner , by the armies and forces of false Prophets in this Viall , never more plentifull , powerfull , and perillous then now ; and so much the more perillous , by how much they cover their heresies with the guilefull pretences of the Reformed Religion , as of the Church of England . This spirituall warre of theirs is nothing els ▪ but a beating vp of the Drum , and sounding the Alarme in the eares of the Kings of the earth , to induce , seduce them to a confederacy and part-taking with the Beast against the Lambe , with Antichrist against Christ. But the Lambe shall certainly overcome them . Magna est veritas , et praevalet . And againe , because ever , where false doctrines begin to venditate themselues ( specially such as strike at the very root of the Gospell , Gods free grace , and saving faith ) they draw after them a traine of all vices , and daring sinnes at their heele● ( as Simon Magu● did that huge troope of his Samaritan Disciples ) intoxicating the heart and affections with the Circean Cup of their selfe-seducings , forgoing and forgetting all conscience and honesty to become great and high , as if their ambition aimed at the very throne of the Beast himselfe : therefore also Christ admonisheth his servants , to keepe a diligent watch over their wayes , and guird the garment of sobriety closse about them , least it be torn from their back , either with the malignant teeth and tongues of false Prophets , and croking Froggs , which with their Sardonian smiles would scoffe Lady vertue and Grace ou● of her ●ober habit , to put on the new fangle fashions of the time : or by the impetuous torrent of all lawlesse examples of profuse and prodigious manners , of proud and ambitious ●onnes of Belial , the only heires apparant to all earthly greatnesse . And by watching here is implied , that carnall security , and beastly ●urquedry , all excesse in eating and drinking ( which are enemies to watching ) are proper symptomes of this Viall . And aboue all , drunkennesse . For that strips a man of his garment , makes him naked , and men see his shame . Noah was once drunke , and he lay vncouered in his Tent , that his shame was seene . But now he is accounted no man , that will not drinke drunke , till he lie vnder the Table , like a dogg at his vomit , or wallow in the kennell , like a hogg in the mire . Thus it is in this Viall , as in the dayes of Noah , they eat , they dranke : noting the excesse of all deboshtnesse . In this regard therefore , Christ admonisheth his servants to w●●ch , and that the more diligently , because of the dangerous state of the time of this Viall , overgrowne with carnall security , and overflowne with that borrowed German sinne of drunkennesse . And to incourage his servants , ( least they should be too much dejected with the worlds ●●omps and affronts , as standing too strictly vpon points ) Christ pronounceth them to be blessed , that watch and looke well to their garments of faith and holinesse , howsoever the misdeeming world deeme them fooles ●or their labour . In the second rela●ion , Christ here insert● this gratious admonition and watchword , not only as a preservatiue from the present corruptions , but as a preparatiue to fore-arme them against the imminent perill and triall of the great day of God Almighty . This is that Panoply● , or complete armour recommended vnto vs , Eph. 6 : which taking vpon vs , we may be able to stand fast in the evill day . It is saving faith , and a good conscience , which as an armour of proofe , will beare a man out , and bid defiance to all worldly feares . And vnlesse we renew our Covenant with God of faith and obedience , and so set our selues in a way of reformation , thus having God reconciled vnto vs , and made on our side : It may be said to vs , as to those in Amos , Woe vnto you , that desire the day of the Lord ; To what end is it for you ▪ The day of the Lord is darknesse , and not light : Amos. 5.18 . Certainly to all those , who appertaine to the confederacy of the Beast and false Prophet , to all profane and impenitent persons , the great day of God Almighty shall be a darke and dismall day . Men may see this ( if they will ) in the previous light skirmishes , what is like to be their successe in the maine battell . No prosperity , no successe even to those that professe to stand on Truthes side , so long as their face is turned the other way , or which is worse , while Iulus-like they looke both wayes , halting betweene two with prevaricating feet , having on the Linsey-Wolsey garment , neither hot , nor cold , and the like . What haue these to doe with the great day of God Almighty ? Certainly such , if they repent not of their damnable heresies , doe bring vpon themselues swift destruction ; Forasmuch as by their pernicious wayes , which many doe follow , the way of truth is evill spoken off ; whose iudgement therefore now long ago lingreth not , and their damnation slumbereth not . But on the contrary , he that hath on the former armor , his garments of justification by faith , and of sanctification joyned with repentance , desireth nothing more , then to see this great day of God Almighty , even hastening vnto it , as Saint Peter speaketh : 2 Pet. 3. And he gathered them together into a place , called in the Hebrew tongue , Armageddon . In which fourth and last clause of this Viall , are three things , or circumstances , very remarkable . First , of the Person that assembleth or rangeth the Warriours ; and that is , the great Muster-Master , even the Lord of Hosts , He gathered . Secondly , of the Persons assembled , Them ; and those are the very enemies of his Church , that warre against the Lambe , and those on his side , who are the Called , and chosen , and faithfull . Thirdly , of the Place , where the battell is pight ▪ and to be fought , called here Armageddon . We will speak of the last first , as most difficult . This word Armageddon , is diversly taken by Interpreters : Some referre it as alluding to that place called Mageddo in the fifth of Iudges , where Deborah and Barack discomfited the host of Sisera , at the waters of Mageddo . Whereupon Deborah in her gratulatory song , singeth , by a Propheticall spirit , So let thine enemyes perish , O Lord. And surely if we compare the presumptuous confidence of the enemyes of Gods Church in this Vial , to that of Sisera , and of the Ladies of his Court , against Israell , triumphing before the victory , it may be a good allusion . To which discomfiture also the Prophet Dauid alludes ( Psal. 82. ) where he prayeth against all the enemyes of the Church , which prowdly say , Let vs take to our selues the houses of God in possession ; Let vs make havocke of these Puritan Gospellers , and of the name of Protestants : Do thou unto them , as to the Madianites , as to Sisera , as to Iabin , at the brooke of Kison , to wit , at the waters of Mageddo . Others apply this place not only to the overthrow of Gods enemies , but withall to the valley of Mageddo , where King Iosias was slaine , which was cause of great lamentation to Iuda . But whereas this might make against the destruction of Antichrist , and his Confederates here , which shal be cause and matter of much joy & comfort to Gods people : the some Author solues it thus , that vpon the fall of Antichrist , the whole Nation of the Iewes shal be ●onverted , and shall hereupon take vp a bitter lamentation for their long and obdurate obstinacy , now in a godly sorrow for their sinne , weeping to see him whom they had pierced , according to that , Zach. 12. Some relate others opinions of Armageddon , as either to signifie excidium rivi , the cutting off of the River , as alluding to Babylons Euphrates : or exercitus vastationis , the Army of desolation . Others deriue it of Har , which is Hill , and Magedon , delightsome or pretious , alluding to the Church of God , the Mountaine of Gods delight , as Psal. 82.1 , 2. The Royall Paraphrast in his Epistle before his Paraphrase , sets downe first his owne opinion , deriving the word of Harma , or Guarma , and Geddon , as much as , destruction by deceit ; because ( saith he ) it is the name of the place , where the wicked being assembled together by the alluring and deceit of Satan , and his three spirits of Devills , ●o make warre with the faithfull , were all destroyed by God , and so their destruction came , and was procured by deceit . To which also he is pleased to adde two opinions of others : as , first , to signify destruction by waters , to wit , peoples : or , secondly , to allude to Ioshuah's discomfiting of the Kings , Gods enemies vpon the Hill of Mageddon ; as here , Har , and Mageddon , the Hill of Mageddon . But now in such a variety of opinions , where shall we pitch ? Surely we may safely take direction herein from the Royall Paraphrast , who saith , I condemne not others , but rather allow them to interprete this booke diversly , so being it agree with the analogy of faith , with the method of the text , et cum serie temporum ; for these three being observed , it may fall out , that diverse diversly expound one place , and yet all be according to the truth , and meaning of the spirit of God. An excellent rule ( well beseeming that Pacifique Prince ) to reconcile diversity of opinions , so they bound themselues to the analogy and confines of faith . So that in all these differences of derivations of this word Harmageddon , finding none of them to swerue from the Analogy of the text , we may safely imbrace all . Only two are most pregnant , and may seeme to challenge the most certaine credit afore all the rest . First , that this great battell shall be vpon the Hill of Gods delight , to wit , his Church , and especially there , where the Gospell is most conspicuous , and shineth most clearely , against which , the envy of the Antichristian army , shall advance the Standard . Paralell hereunto is that battell of Gog and Magog ( chapter 20 ) the secret and open enemies of Gods Church , wherein they shall compasse the tents of the Saints about , and the holy City , even the Church of Christ. And we haue a notable type hereof in the Prophecy of Daniell ; where the great Antiochus ( a liuely type of Antichrist ) is said , in that his fatall battaile to his owne confusion , to pitch the Tents of his Pallace between the Seas , in the glorious holy Mountaine . This may prefigure Antichrists assaulting the people of God in Armageddon , to wit , the glorious holy Mountaine , the Church . And doth not the glorious Church in England stand betweene the Seas ? The second is , that of the royall Paraphrast , though no way second , but rather may challenge precedency before all the rest , for the singular allusion of it , Destruction by deceit . Which doth highly make for the honour of that Lord of Hosts , who by his wisdome and power shall wind and turne all the wiles and stratagems of the old Dragon , and false Prophet , all the power and puissance of the Beast to their owne destruction . And for this cause it is said here , He , to wit , God shall gather them together into a place , called Harmageddon . But this may seeme strange , that God should lead this potent and proud army even to his owne Mountaine of Delights , his Church . No , not strange . Did not the Holy spirit lead Christ into the wildernesse , to be temped of the Devill ? And hath not God power over all these plagues ? And was it not he , that brought that daring Assyrian Host against the holy Citty in Ezechia's raigne , as even that blasphemous Rabsache seemed to vaunt , and all to da●nt poore Iuda . A●d was it not He , that said to Barak , I will draw out vnto thee to the River Kish●n , Sisera &c. Iudg. 4.7 . Read also Ioel 3 : where the Lord being about to deliver his people from the Babylonian bondage , he saith , ver . 2. I will gather all Nations , and will bring them downe into the valley of Iehoshaphat , and will plead with them there for my people &c. And ver . 11. Thither cause thy mighty ones to come downe , O Lord ; that is , Gods enemies , as ver . 12. Read the whole chapter . It is a notable type of this in the seventh Viall . But what was the event of all ? How sped the Devill ? How sped Rabshache with his mighty Host ? How Sisera ? How , I pray you , should they speed , when a more potent , a more politicke Adversary , even the Lord of Hosts , take● their conduct into his owne hand , and puts his bridle into their nostrills ? Can an enemy , though never so powerfull , looke to prosper in any great attempt , when his adversary hath a secret disposing hand to direct and sway all his designes which way himselfe pleaseth ? The King of Syria's Counsells , and his words spoken in his bed chamber against Israel , could they take place , when both there was a faithfull Elisha , to warne the King of Israell of them , and a prudent King , willing to be directed by his good counsell ? What shall become of Pharaoh and his huge host , when as God hardeneth his heart , making him foolhardy to pursue Israell , and that even through the red Sea , on whose dry channell when he first set his proud foot , he might easily haue read his owne fatall wrack from those watery mountains on each side , ( like swelling walls ready to burst ) so soone as once Gods people were safely arrived ? Iust so is it here . He , the Lord assembleth Antichrists forces into the place called Harmageddon . And can they then looke for any better successe , then such as Pharaoh , and his Aegyptians found ? Surely no. Be confounded then with feare , ô ye Antichristian adversaries of Christ , and his Church . Against whom doe you confederate , and band your forces together ● Of vpon what presumption ? Hath not the Virgin , the Daughter of Sion despised thee , O enemy ? Hath not the daughter of Ierusalem shaken her head at thee ? Whom hast thou reproched , and blasphemed ? And against whom hast thou exalted thy voice ? Is it not against the holy one of Israell ? Esa. 57.22 . Is it not He ; that puts his hooke in thy nose , leading thee to the place of thy perdition , where thou notwithstanding in the beastly-wide throat of thy false confidence hast already swallowed downe the destruction of Gods people , as at a morsell ? Oh that this might sinke into the hard skull of thy senslesse Beastly-head to be better advised , and without feare o● witt to enter the lists , where the Almighty takes vp the quarrell against thee ! But now it is hid from thine eyes . Thou wilt needs try thy Triarian forces in one maine battell , wherein thy Pontifician Omnipotency dare cope with divine Omnipotency , if haply the triple-crowned Godhead on earth , may dethrone the God of heaven , as often he hath done the petty Gods on earth . Nor can the time of this Vialls full accomplishment , for the bringing of this maine battell to a head , be farre off from the first pouring out . The iniquity raigning in this Viall , and the mad malice of the enemy , and Gods fatherly care for his Church , least it should be swallowed vp , doe all conspire and concurre to hasten this great Day of God Almighty . The time of this Viall comprehending those dangerous last dayes , whereof Christ saith , For the Elects sake those dayes shall be shortened : Mat : 24.22 . And this seemeth to be spoken not so much in regard of outward pressures , and persecutions of the Church , as of intestine false doctrines , very potent and prevalent in this Viall . By which the Church of God being so mightily oppugned and assaulted , not without good reason may the battell of the great day be said , in the spirituall part , to be already begun . Begun , say I ▪ Nay , I trust , it is as good as done , the victory remaining on the Lambes side , and those with him , the Called , and chosen , and faithfull . And how doughtily hath the Dragon , and his party , those vnclean spirits bestirred themselues , in this spirituall or Ecclesiasticall conflict against the truth and Gospell of Christ ? Who seeth not with what confidence they haue beene puffed vp , as if already they had won the field ? What a high hand had they gotten over the Church of Christ , in suppressing the truth ( in as much as in them lay ) that it might not be maintained either in Print , or in Pulpitts ? How began all kind of wicked heresy , opposing and impugning Gods Grace , and Mans Salvation , to strout and vaunt it selfe , both by Printing , and Preaching , bidding open defiance to the truth , and the Professors of it ? Insomuch as it was ( in mans eye ) whether for a penny should get the conquest , couragious Truth , or outrageous Errour . The conflict was so eagre , as I said to my friends for their comfort , it was the Devills last heaue . But blessed be God , we haue seene his head already broken ; and his whole body will follow after . And as Christ hath begun to conquer in behalfe of his truth ; so this is an inducement to that other conquest at the battell of the great day of God Almighty over all the Antichristian enemies , in the behalfe of all his children , the Professors and followers of his truth . In the meane time , O Virgin daughter Sion , here is exceeding joy , and abundant consolation for thee . Thou hast many , mighty , malicious , mischievous enemies . But thy God hath given thee sufficient proofe of his protecting hand . As he hath begun , so hee will make an end . The Church shall yet be assaulted on every side by all the forces the enemy can make . But it is the Lord God Almighty that leadeth them to destruction , as followeth in the next Viall . But me thinkes I heare againe some object ( as not yet satisfied ) that those Froggs haue in other ages beene as busie , as now , and therefore this time cannot so rightly challenge and appropriate to it selfe the pouring out of this Viall . Why ? What haue I said ? That this Viall is already poured out ? Pardon me for that . Let the truth it selfe be the triall of the time , and the time the triall of the truth . It is true indeed , that those Froggs ever since their first hatching , haue not beene idle , but as actiue as spirits ; yet one thing is further to be noted , as a peculiar marke or symptome of this Viall , namely , that th●se Froglike spirits , comming out of the mouth of the Dragon , and out of the mouth of the Beast , and out of the mouth of the false Prophet , giue vs thus much to note ( and it is very notable ) that the age of this Viall ( when ever it is ) is haunted and possessed with a triple spirit domineering and revelling in the world ; yea , and especially in the Church of God ; As Christ saith , Mat. 24.15 . Mar. 13.14 . When ye see the abomination of desolation stand in the holy place , where it ought not ( let him that readeth , consider it ) then let them that are in Iudea , in the Church , looke to it . For out of the Church no discerning of the times of these Vialls . It is out of the Temple , that the Angells poure out their Vialls : vsefull only to the Church of Christ. The first is , the spirit of craft , and serpentine cunning , comming out of the mouth of the Dragon ( Chapter 13.2 and 12.3 . and 20.2 . and 12.9 . ) the Devill , the old subtile serpent , more crafty then any Beast of the field o● Gods making . For so much doth the mention of the Dragon here import , whence these spirits come . The second , is the spirit of vsurped power and domination , signified by these spirits , coming out of the mouth of the Beast . For the Beast , signifieth especially that power Imperiall of Rome , which the Pope vsurpeth , as ye may see in the 13. Chapter . The third , is the spirit of false doctrines , and lying Prophets , and Ministers ; which is signified by the spirits coming out of the mouth of the false Prophet . Now , when ever we find a time , wherein the spirit of craft , of lawlesse vsurped power , and of false doctrines are most predominant , and arrived to as great a height , as is possible , without the full abrogation of all lawes humane , and divine : we need then goe no further to seeke out the most speciall time , wherein this Viall is poured ou● . So that when ever you see the world fully possessed with the spirit of new pollicies and projects , of the quintessences of all quaint and witty devices ( but all distilled from the Limbeck or Limbo of the Dragons crafty head ) all of them tending to that very end and scope , which the Dragon mainly aimes at , namely the ruine of well settled states , and of the true Church of God : when ever you see , from the Dragons mouth , inspiring his machiavellian Athe●sticall instruments and Ministers , the subtile spirits vnder this Viall , to goe about to governe the state of the world , both Ecclesiasticall and civill , by the cleane strength of their vncleane braines : which must needs concurre with the high contempt of Gods wisdome and word , with the senselesse scorne of all ancient , true policy , prudence , & providence , which the wisest Statesmen of the world haue vsed , for the well managing & making of their estates not only secure , but glorious : when ever you see plenty of pragmaticall Punies or skipiack-froggs , which by the inspiration of the Dragon , dare vndertake with the very Engines of their wit ( as Archimedes did Sirac●sa , which yet was surprized , while he was over busily a drawing of his circles ) to maintaine their goodly Provinces against all incounters : when ever you see the world so pestered with these working spirits , as nothing can be expected , but the utter wrack of whatsoever is the object of the Dragons malice and envy : then ( be sure ) is the time of the pouring out of this Viall , of those spirits raigning , which come out of the mouth of the Dragon . Againe , when ever you see high and mighty spirits ( especially Ecclesiastickes , signified by the vsurping Beast ) to mount vpon the wings of their ambition to such a height of vnruly rule , as to vsurpe a lawlesse and boundlesse power over all , whose lusts must stand for lawes , who Sampson-like knap insunder , as tow , the strongest chaines of all law and conscience , who ( Beast-like will be confined within no lists of common reason , and humanity , who goe about to overturne all well settled Monarchies , being firmely built vpon fundamentall lawes of the State , and would turne them into lawlesse Tyranny , or Anarchy ; then ( be sure ) is the pouring out of this Vial , wherein these spirits come out of the mouth of the vnreasonable Beast , the true Hieroglyphick of all lawlesse vsurpation and Tyranny , of all senslesse sensuality . In a word , when everye see false Prophets abound , but especially such , as bring in old but new refined Heresies , yet clothed with the name of the true Church , qualified with the wit of the Dragon , and armed with the power of the Beast ( for these three spirits go linked together ) and labouring to make one intire Church for the Dragon and for the Beast , then be sure is the time of this Vial , wherein these spirits come out of the mouth of the false Prophet . And not without cause is the false Prophet added to the Dragon , and the Beast ; sith he is the feweller and bellowes , not only to nuzzle and nourish the world in all wickednesse , in the craftie fetches of the Dragon , and the prowd vsurpations of the Beast , but also to blow the coales , to incite and provoke the Potentates of the earth to transcend all bounds of lawes , Divine & humane . Satan wants not , ( much lesse will he want in the time of this Viall ) his wicked and lying Prophets , to sow pillowes vnder all elbowes , labouring to make Princes glad with their lyes ( as the Prophet speaketh ) and sicke with bottles of wine , even with the sugred lees of their flatteries and falshoods . And ever in a corrupt age , especially the false Prophet is one maine stickler . As Esay saith , From the Prophets of Ierusalem is profanesse gone sorth into all the land . And , The auncient and honourable he is the head , and the Prophet , that teacheth lyes he is the taile . And false Prophets are those spirits , that goe to the Kings of the earth , to gather them to battail● against Christ , and his servants ▪ and goe about to possesse them with the spirit of the Dragon , and of the Beast , to puffe them vp aboue themselues , to make them forget the Decree , the Law , to the perverting of the judgement of the afflicted . They so a tell them they are Gods , as if they should not die like men : that the sublime power in earthly Potentates , is a participation of Gods owne b Omnipotency : that , their distance from common men is as the c heavens in respect of the earth : that , Iustice can be no Rule , or Medium , whereby to giue God , or the King his right : that d the observation of his mans lawes ( though just and good , and which tend as well to the safety of the King , as of the Subiect , and which all are sworne to obserue , the due observation whereof is according to Gods sacred Ordinance , and the wilfull violation a contempt of the same ) doth ( notwitwithstanding ) preiudice and prepond●rate divine Determinations : that , to f obserue humane lawes , is a kind of preposterous zeale , e elevating the authority of divine Determinations . Such strange Paradoxes and Aphorismes , how farre they may sor● with Satans madnesse in the time of this Viall , I referre to the most judicious to judge Melius est ( saith the Preache● ) a sapiente corripi , quàm st●lt●rum adulatione decipi . And , saith the Wiseman , g He that loveth purenesse of heart , for the grace of his lips the King shal be his friend . Our gratious Soveraigne God ever preserue from all false Prophets , that their lyes may never prevaile to corrupt or abuse the vnparallel'd goodnesse and sweetnesse of his Princely naturally noble disposition . The seventh Viall poured out . And the seventh Angell poured out his Viall into the ayre , and there came a great voice out of the Temple of heaven , from the throne , saying , it is done , &c. Of this Viall we may say , as Mr. Brightman of the fourth , but more truly and evidently ; Hu●●sque tempora nostra pr●cesserunt : hitherto haue our times come . The words of this Viall consist of two branches : first , the act of pouring with the obiect , the ayre : Secondly , the effects : and they are two : first , the definitiue sentence pronounced vpon the whole Kingdome of the Beast , v. 17 : the second , the execution of the sentence , to the end of the Chapter . First , This Viall is poured into the ayre . In this Viall , as in the rest , we must first find out the mysticall sense . The Aire in Scripture is taken for the Kingdome of Satan . As Eph. 2 2. It giues vs to note here , that this Viall is poured out vpon the whole Kingdome of the Dragon . Secondly , the ayre is taken for the whole circumference and Kingdome of the lowest and middle Region of the ayre especially , which compassing the earth on every side , betokens the destruction of all Antichristian enemies over the face of the earth , no element being so vniversall , as the ayre : nor any so apt to receiue impressions to work all kind of plagues , as the ayre . In it are bredd all sorts of Meteors , wind● , stormes , thunders , lightnings , plagues and pestilences , haile , and the like , such as follow in this Viall , the consequent effects of this pouring out into the ayre . Now for the effects . First he●●upon proceeds the definitiue sentence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; It is done : o● , as Beza ; Fuit ; It was : Babylon now comming so to be destroyed , as once Troy was . But our owne Translation is most proper : It is done . God hath now passed his sentence vpon Babylon . And to the end we might the better marke such a famous sentence , it is delivered in a most majesticall manner : first , in a great voice , the immediate effect of the aire , moved by this pouring out . Secondly , from hea●en , to note the Maiesty of it . Thirdly , from the Temple of hea●en , to note the truth of it . Fourthly , from the Thr●ne , to note the equity of this sentence , running thus in full equipage . It is done . The same sentence we read chapter 10.7 : in the beginning of the seventh Trumpet , which is a parallell or synchronisme with this seventh Vial , wherein the Mystery of God is finished . Also this word we find chapter 21.6 . It is done , saith Christ. Now some referre this to the finall consummation of the world : others to the consumption of Antichrist , and his followers . The difference may easily be reconciled , sith the consumption of Antichrists Kingdome is one of the immediate fore-runners of the last day ; whom ( saith the Apostle ) the Lord shall consume with the spirit of his mouth , and shall destroy or vtterly abolish with the brightnesse of his comming : 2 Thess. 2. So that when we see these things begin to come to passe , then ( as Christ saith ) look vp , lift vp your heads , for your redemption draweth nigh● Luke . 21.28 . Immediatly vpon the pronouncing of the sentence , followeth the Execution , set forth by the meanes and manner of Antichrists destruction . First , there are heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sounds or voices . This is one Impression of the ayre . And these sounds may be vnderstood to come either from the Creature , or from the Creator , both instruments of the Beasts ruine . First , of the Creature . And first , of the living Creature ; as the voyces and cryes of the Saints and servants of God , lifted vp in prayer against the Enemy : Such as we read of ▪ Exo. 14 , 15. and 2 Chro. 13 ▪ 14 ▪ 15 : and Iosh : 6.20 . Or of Gods Creatures without life . As Luke 21.25 , 26 : The Sea and waues roting , and the powers of heaven shaking . Secondly , the cry and voice of the Creator ; whereof we read Ier. 25 , 30 , 31. Iob. 15.21 . and 2 King. 7.6 . When God sends a feare and terrour vpon the hearts of his enemies , confounding them with amazement , and causing them to fly , when none pursueth . The second instrument of Babylons ruine is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunders . This is another effect of the troubled ayre , whereon this Viall is poured . This is called Gods terrible voice , Psal. 29. Wicked men , even the proudest and wickedest , are appalled at the thunder . The Emperour Domitian , that would be called a God , when it thundered , would run vnder the b●dd . By thunder God hath made mighty havocks of his enemies ▪ as vpon Aegypt , Exod. 9. ●3 . vpon the Philistins at Samuels prayer , 1 Sam. 7.10 . Read Iosephus on this story . Of the mighty enemies , by whom M. Aurelius Antoninus was straightly besieged ; but he having some Christians in his Army , whom he intreated to pray to God for his deliverance , at their prayer , God sent such refreshing of raine for his thirsty army , and such terrible thunder vpon his enemies to their discomfiture , that thereupon he called the Legion , wherein those Christians were , Fulminatrix Legio ; and withall sent out Decrees of relaxation for the persecuted Christians . We read how Anastacius the Emperour , a Persecutor , was smitten with a thunderbolt , when affrighted he ran seeking a place to hide himselfe . In the tenth Century we read of many examples of terrible thunders . And ever with thunders come lightnings , whereof especially hotter Clymates can tell vs terrible wonders , if they were not there so frequent . The next instrument of Babylons ruine is an earthquake , yea a great earthquake , such as was not since men were vpon the earth , so mighty an ear●hquake , and so great . And an earthquake is another symptome and effect of the ayre . We read of terrible earthquak●s . In Neroes time three Citties in Asia were overturned with one earthquake ; in Vespasians time three Citties in Cyprus ; In Iulians time earthquakes were so rife , and so ruefell , as there was no safety within dores , or without : In Valentinians and Valeus his time , there was an vniversall earthquake over the world , whereby the Sea was turned into dry land , and dry land into Sea , plaines made mountaines , and mountaines plaines . In Tiberius his raigne 13. Ci●ties in Asia ruined by an earthquake . Once in a great earthquake the Pope himselfe was driven to fly , & hide himselfe in the openfield , vnder a shade of thinne plankes of firre , erected of purpose , least falling on his head , it might oppresse him . But here is such a terrible earthquake , such as never men saw , which shall shake down all the foundations of Babylon , to the very ground , yea into hell it selfe . For hereupon . in the next place ; the great Citty is divided into three parts , and the Cities of the Nations fell , &c. Here two things observable : first , the disposition of the state of Babylon , here shadowed vnder the great City divided . For great City here notes the whole state of Antichrists Kingdome . As the City of God , whereof Saint Augustine writ , signifies Gods Church so the great City here applied to mysticall Babylon , imports the whose state thereof . And the division of this great City alludes to the state of Ierusalem , which was divided into three factions , when it was besieged by Vespasian . This division was an evident forerunner of that apostatized Citties vtter ruine . And Division in a state eve● draws on destruction . Insomuch as Vespasian , being pressed by his Soldiers , to assault the City , because of the Iewes intestine divisions , and mutinies , he answered , we shall not need ; God is fighting for vs , and preparing an vnbloody victory . It was a fearfull curse vpon Simeon and Levi , Divide them in Iacob , and scatter them in Israell , Gen. 49. Abim●lech , that cruell vsurping Tyrant ▪ needed no other revenger of his bloody massacres of his brethren , but that curse pronounced by Iot●am , namely dissention betweene Abemeloch , and the Sich●mites , Iudg. 9.23 . Read for this purpose , Iudg. 7.22 . Also 2 Chron. 20.23 . And 1 Sam. 14 ▪ 15. And saith Christ , A Kingdome , or house , or City divided against it selfe , cannot stand . Thus is this great City divided into three parts : and can it stand ? No ▪ for it thereupon followeth , And the Cities of the Nations fell . That 's the first effect of this division . The Cities of the Nations are Babylons confederate Cities , & Kingdomes , which though they haue the name of Christians , yet they are no better then the Heathen , or Gentiles , or Nations . For so are the people called , whom she hath bewitched with her sorceries , chapter 14.8 . Babylon made the Nations drunk● and Chapter ▪ 18.3 . All Nations haue drunke of the wine of the wrath of her fornication , and the Kings of the earth haue committed fornication with her , &c. and verse 23. By thy sorceries were all Nations deceived . So that the Cities of the Nations here are a● it were the suburbes of Babylon , they by division fall . God shall cast a bone , that shall make Romes confederates to fall together by the cares , and so destroy one another . They shall fall by division . And this division is triple , according to the three great Monarchies , that support the Beast , The Empire , Spaine , and France ▪ Secondly , there followes Babylons ruine ▪ which i● meant , not only of Rome , but of the whole Papall Hierarchy , or Kingdome of the Beast . It is said here , that Babylon came in remembrance before God , to giue vnto her the cup of the wine of the f●●●●nesse of his wrath . Gods remembrance in Scripture is some times taken in the good , as , Lord remember me , when thou commest into thy Kingdome : here , in the evill part . Babylon , that said in her heart , I sit a Queene &c , thought , that God had forgotten her . No. God will now remember her for all together , to giue her the cup of 〈◊〉 fury to drinke ▪ a just recompense of the Whoores drunkennesse with the blood of the Saints . All that are versed in the Scripture know , that it is vsuall with God , to set forth his judgements by the type of a Cup of fury . Read Psal. 75.8 . Esa. 51.17 . Ier. 25.15 . This Cup of fury then signifieth a ful mixture of all fearfull ●udgements , which in the time of this seventh and last Vial are to fall vpon Babylon , to avenge the Cup of her filthinesse of abominations , chap. 17.4 . And to show the inevitablenesse of her judgements , it followeth , And every Island fled away , and the Mountaines were not found . Islands and Mountaines are places of refuge , Ezech. 39.6 . I will s●nd , saith the Lord , a fire on Magog , 〈◊〉 among them that dwell carelesly in the Isles . M●n dwell more carelesly in Isles , then elsewhere , as being places of refuge . And Esa. chapter 2. verse ●● . To goe into the 〈◊〉 of the Rockes . But here all Islands and Mountaines fly away in Babylons destruction , there is no refuge for 〈◊〉 . Strange . The case is altered . 〈◊〉 ▪ that is so full of Sanctuaries for : all kind of Malefactors , hath now never a Sanctuarie ▪ not one poore Island , or Mountaine to fly vnto ; they fly from her , and are not 〈◊〉 . It followeth , v. 21. In this verse is contained the conclusion of the Chapter , and the last Catastrophe of Babylons destruction . The last particular judgement vpon the remnant of Babylon , is a great 〈…〉 of heaven , every stone aboue the waight of a Tale●● . This seemeth to allude to Iosh. 10 . 1● whe●e God cast great stones out of heaven vpon the enemies , the Canaanites . Or to that in Exod. 9.23 ▪ where a fearfull plague of huge hailestones makes havock of the remnant of the trees and hearbs , men and beasts of Aegypt , that were left of the former plagues ; those hailestones brake downe trees , slew men and beasts , that were abroad . But loe here hailestones as heavy as a Talent , every stone . Talents are of sundry waights , from 100. pound waight , vpwards to 1000. Halestones more like to Milstones . So fearfull is Babylons destruction ; God hath prepared such instruments and weapons for her , as never the like . But what vse do the rest of Babylons children make of all this ? Are they not at least wise as wise at last , as Pharaoh and his Aegyptians , to repent them , that they haue dealt so evill with Israel ? Nay . Nothing lesse . Instead of relenting , of repenting , and returning to him that smites , they blaspheme God because of the Plague of the Haile , it was so great , as here it followeth . O fearfull condition of Antichrist and his followers ! 〈…〉 the faster hasteneth on , by how much her 〈…〉 . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A17307-e140 Aelian . li. 10 cap. 16. Notes for div A17307-e840 King Iames in the Argument of this Booke . 〈◊〉 ▪ See Be●a his Preface to the Reuelation . Chap. 15 ▪ K. Iames in his Paraphrase . Exod. 15. Canon . Chronic. lib. 5. * Sundry others also prophecied of this great reformation of Religion , as Nic. Cusanus Card. Ioh. Lich●enbergiu● , Ioachim Abbas , Hildegardis , Brigitta , Andreas Prolus , Iohannes Hil●en , qui quidem & annum mutationis assignasse fertur . See Abrah . Bucholcerus his Chro●ology , Anno 1517. See Brightman in Cap 15. Apoc. Notes for div A17307-e2600 Chap. 5. & 6 , & 7. Chap. 8. & 4. & 10. & 11.15 . Hist. Concil . ●rid . Ier. 51.9 . * An item by the way to all those that living vnder the Gospell , & yet refuse to haue their sores cured by it , which preacheth Christ who hath healing vnder his wings that such are to be reputed no better , but as the corrupt limbs of the Beast . * Clement . 7. Isidor . li. 13. c● . 3. de Lacis & Stagnis . Barthol . de Proprirets . lib. 13. cap. 13. Dr. Sheldon in his Miracles of Antichrist . ch 8. toward the end . Revel . 14 : 9. Revel . 18. In the same booke . pag. 72. It is the saying of another Author , like to the former , in the same booke . * Bellar. de Iustificatione , li. 5. ca 7. Propter incertitudinē propria iustitiae , & periculum inaenis gloriae , tutissimū est fidutiam totā in sola Dei Misericordia , & benignitate rep●nere . By reason of the incertainty of our owne righteousnes , & the pe●ill of vain glory , it is most safe to put a mās whole confidence in the sole mercy & favour of God. Yet hee quallifies this sentence , saying Not as though wee were not to trust to our good works , as if they were not our tru righteousnesse , or were not able to sustaine & vndergo the iudgement of God , &c. * Andreas Vega li. 9. de Intertitudine Gratiae , cap. 41. * AEnaea● Sylvius 7. Cōme●● . de Concil . Basil. * Luther in Epist . ad 2. Pl●b . de Anabapt . cit . a Cremer● defalsa relig . I●theran . * Reade Doct. Field of the Church , book . 3. chap. 47. Let but him in that place bee the vmpire . 〈◊〉 Antiq. 11. c● 8. 〈◊〉 . 17.28 . 33. 34. * See the 7. chapter of the same Session . 1 Pet. 2.24 . Sess. 6. cap. 7. Can 10.11 . Consuetudo sine veritate ●etustas err●ris est . Quod verissimū illud antiquissimum . Tertull. * Among whō there are , who say more to proue the Church of Rome no Church , then any true Church as the Reverend Bishop of Chichester in his direction to know the tru Church , the Deane of Glocester once , Doctor F●●ld Of the Church , book . 3 c. 47. Dr : Whitakers & others , famous and learned of ●ur Church . Eccles. 1.7 . See King Iames his Paraphrase . Chap. 8.11 . Fama malum , quo non aliud velocius vll●●m . Mobilitate viget , viresque acquirit eundo . Parva me●u prim● , mox sese attollit in auras . Ingrediturque so●o , & caput inter nubila condit . Virgil. AEne . Revel . 18·13 . Hero dot . in ●● lib. 1. See King Iames his Paraphrase . Chap. 17.6 . Mat. 23.35 . 2 Chron. 2.22 . See Calvin on Matth. 23.35 . Luke ▪ 9 ▪ Mr. Patricke Fo●●es . King Iames wrote his Paraphrase vpon ▪ the Revelation , before hee was twenty yeares of age . * Mal. 4.2 . Chap. 9. ● . Sangui● Martyrum semen Ecclesiae . Nubecula orat , & pertransibat . 2 Chron. 16.9 * Edw. 6 ▪ at his Corona●ion being presented with 3. swords , told them , those wer not enough hee must haue one more : wherat they marvailing , he told thē hee meant the holy Bible , the sword of Gods Spirit , without which , quoth he , we are nothing , nor can doe any thing . Remains . Vis vnita f●rtior . To turne the hearts of the Fathers to the Children , & the hearts of the Children to the Fathers lest I come , & smite the earth with a curse , Mal. 4. If God be with us , who can be against us , Ro. 8. * 1. King. 12.6 , 7 , 8 , 9 , 10 , 11 , &c. * Hen. 8. would vse to wish that when his Counsellers came to sit in Councell , they would commit simulation , and dissimulation and partiality , to the Porters lodge . Remains . Like I●●l●oes Iudges M●n of courage , fearing God , dealing vprightly , & ha●ing covetousnesse : Exo. 18. Like Davids Worthies , & I●hoshaphats men of valour . * As Iezabel , & Athaliah . Hoc Reges hab●● magnificum et in g●●s , nulla quod ●ap●●●d●es , prodessemiseris , supplices fido lare , protegere S●nec . Traged . 7. Esto mihi solu● arbiter verum , iure , ac nomine ●egio . 〈◊〉 de Rege , lib. 4. Aliquid hi● laxa● ? totum ami●tis E● est imp●ran● : ratio , vt non aliter 〈◊〉 , quam si vni reddatur Tacit. ● . Annal Communis custodia Principatus , neminem vnum magnum facere . Ar●st . 5. Polit. Sēper periculosū privati hominis nomen supra ( imo iuxta ) Principis attolli . Tacit. Pau●i , Reges , non R●gna colunt . Coli● hic Reges , cal●et vt omnes : Perdaique aliquos , nullumque levet . Tantum vt noceat , cupi● . esse potens . Senec. Traged . 10. S●are omnes debemus , tanquam in orbe aliquo Reip. qui cum iam versatur , eam diligere partem debemus , ad quaem nos idius vtilit●s , salusque converterit . Cu. pro Plan● . semper officio fungitur , vtilitati hominū consulens , & societati . Cic. Offic. lib. 3. I●psius . The hearts and riches of the people are the Kings greatest treasure . King Iames in his speech 1609. * Hen. 3. King of England , his vsuall practise . Ne quid insidiose , ne quid simulate , ne quid falla●●ter . Cic. Offic 3. I●psius Polic. li. 4. Nam per fraudem & dolum regna evertuntur . Aristot. Polit. lib 5. Presertim , si publicus vsus , salusque suadea● ; quae semper cum Principis vs● , ac s●lute co●iuncta . Communis vtilitatis derelictio contra naturam est , non solum rationem . Lipsius . ibid. * Nero stulte verebor ; esse cum faciam , D●os ? Sen. Hoc plu● verere , quod licet tantum tibi . N. Inertis est , nescire quod liceat sibi . Sen. Id facere l●u● est , quod decet , non quod licet . N. Ferrum tuetur Principem : se. Melius ●ides . * Violenta nunquam imperi● r●tinentur diu : moderata durāt . Sen. Troas . * Ne. D●cut tinuri Casarem . Se. A● melius dilig● . Ne. Iussisque nostris pareant Se. Iusta impera . * Et errat long● mea quidem sententia , Qui imperiū credat graviu● , aut stabili●●esse : vi quod fit quam illud quod benficio adiungitur . Terent. Hea●ton . * Po●entia medio●riter exercita , omnia ●●aesita conservat . Casaris dictum apud Dion , li 43 Contra , Qui impudenter , et passim in omnibus potentia abutitur , is neque veram benevolentiam , ●●que firmam securitatem invenit . Ibid. Lipsius . lib. 4. Exo. 8.9 . Chap. 14.14 , 15. See the Royall Pa●aphrast K. Iames. * Basil , signifies King. Iosh. 8. ●6 . Pro. 4 . 1● . C●● . 17.13.17 . Aug. Qu. Euang . Qu. 33. To 4. Ier. 50.38 . Qu. Sir Walter Raleigh in his Preface towards the end . Rev. 18.7 ▪ ● . Iudg. 6. See the Royall Paraphrast K. 〈◊〉 . Pag. 324. * As Pope In●ocent 3. at the Councel of Lateran ( at what time Dominicke sollicited the erection of his Dominican Order ) dreaming that the Lateran shook , and was like to fall , but that in came Dominicke , and supported it with his shoulders , did therevpon call Dominicke , & erected his Order : so in the time of the Councel of Trēt the Pope , yet dreming but with his eyes broad awake , seeing his Lateran throne to threaten a fall by the Gospell , so powerfully preached by Luther , & Calvin & others , did theru ponerect & confirme the Iesuiticall , or Ignatian Order , these three spirits , as his Romā Triary , to stand out , & support his tottering Babell Tower. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Thess. 2.9 , 10 , 11 , 12. Luk. 24.39 . * For the Ma●●chee● said , that Christs bodie came downe from heaven , & so passed thorow the wombe of the Virgin , as through a trunke , or pipe , participating nothing of the substance of it : But the Papists most basely mak Christs body of a peece of bread . 1 Thess. 5.3 . Matth. ●4 . 43 . Luke . 12.39 . 1 Thess. 5.2.4 . 2 Pet. 3.10 . ch . 3.3 . 1 Cor. 1.30 . Gen. 27. Ier. 23.6 . & 33.16 . Compare diligently , and with iudgement these two places together . Psal. 32.1 , 2. * Such , as of skinnes , durable and lasting . Proposit. P.M. linae . Societatis Iesu . Protos . 15. Censura ●arundem Proposit. a PP . Dominicanis Censura 15. Cap. 10.11 . Pag. 68. Ephes. 1.11 . Phil. 1.6 . & 2.13 ▪ Rom. 9.22 . Pars 1. q. 19. Art. 9 ▪ c. ad 3. Jbid. Pag. 170. Ephes. 2.3 . Pag. 181. Leuit. 6. Pag. 180. 2. Tim. 2.26 . Pag. 171. Pag. 179. Pag. 172. Deut. 27.17 . Pro. 22.28 . 2 Pet , 2.1 , 2 , 3. Mr. Fox . Iudg. 5.2.28 , 29 Psal. 83.9.12 . Iudg. 5.21.19 . Mr. Forbes . 2 King. 23. 2 Chron. 35. Mr. Bullinger . King Iames. King Iames in his Preface the Epistle to the Church Militant , before his Paraphrase . Dan. 11.45 . 〈◊〉 . 3 , 5. 〈◊〉 23.15 . 〈◊〉 9.15 . a But the second Psalme addeth , Ye shal● dy , like men . b Gods Omnipotency is one of the divine Attributes , incommunicable as his Omniscience , & Omnipre●ence . c Contrary to Deut 17.20 . d Gods word & Ordinance , is the Rule of iustice , which squares out all our service to God and man. f This , with the rest , is a doctrine well be seeming a lying Prophet , and a seditious Spirit , sent out to animate Kings against , & their own people . e The keeping of a subordinate Law , to wit , of man , doth not preiudice Gods supreme law : but Gods law binds vs tokes ▪ mans law for conscience sake g Eccles. 7.5 . Pro. 22.11 . 〈◊〉 sege●ill , v●i Tr●●a fuit . ●ntur . 6. Cap. 3. ●●cholcer . Chron. See Iosephus of the Warres of the Iewes , lib. 1. cap. 1. 
A69022	----	The baiting of the Popes bull. Or an vnmasking of the mystery of iniquity, folded vp in a most pernitious breeue or bull, sent from the Pope lately into England, to cawse a rent therein, for his reentry With an advertisement to the Kings seduced subiects. By H.B. Burton, Henry, 1578-1648. 1627 Approx. 293 KB of XML-encoded text transcribed from 78 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A69022 STC 4137.3 ESTC S106960 99842666 99842666 7342 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69022) Transcribed from: (Early English Books Online ; image set 7342) Images scanned from microfilm: (Early English books, 1475-1640 ; 587:14, 707:09) The baiting of the Popes bull. Or an vnmasking of the mystery of iniquity, folded vp in a most pernitious breeue or bull, sent from the Pope lately into England, to cawse a rent therein, for his reentry With an advertisement to the Kings seduced subiects. By H.B. Burton, Henry, 1578-1648. Catholic Church. Pope (1623-1644 : Urban VIII) [52], 95, [1] p. By W[illiam] I[ones, Augustine Mathewes, John Jaggard? and others?] for Michaell Sparke, Imprinted at London : 1627. H.B. = Henry Burton. Reprints and answers the letter sent by Pope Urban VIII dated 30 May 1626. Printer's name from STC. "pi² , M-N⁴ are the same setting as 4137, and 2[par.]⁴, 2*⁴. [sec.]⁴ are reimposed from 4137. A. Mathewes pr[inted]. at least [par.]⁴, a⁴; I. Jaggard prob[ably]. pr[inted]. at least A-B⁴, and other printers may have been involved"--STC. Copies may show a mixture of sheets with STC 4137. The first leaf contains verses referring to the title-page woodcut. In this edition the dedication to Buckingham begins on leaf a1r. Folger Library copy identified as STC 4137a, and British Library copy as 4137, on UMI microfilm. Reproductions of the originals in the Folger Shakespeare Library and the British Library. Appears at reel 587 (Folger Shakespeare Library copy) and at reel 707 (British Library copy). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church. -- Pope (1623-1644 : Urban VIII) -- Controversial literature -- Early works to 1800. Catholic Church -- Controversial literature -- Early works to 1800. 2006-05 TCP Assigned for keying and markup 2006-05 Aptara Keyed and coded from ProQuest page images 2006-06 Judith Siefring Sampled and proofread 2006-06 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THe Triple crowned Vicar , horn'd Lamb-like , Pretends Christs soveraine pow'r ov'r Kings and States . These hornes , but borrow'd , proue Rammes hornes to strik● Even Christ himselfe ruling in Potentates . Strong spells , that come in Iesus name , and finde Blind credulous zeale , to captivate the minde . Who might this Monster bee ? his speech bewrayes : T is like the Dragon's , who to Christ durst say , All worldly power is myne , I rule , I rayse Whom pleaseth mee , and my behests obey . Such the Popes voyce , such is his practise too , Kings he vnkings that will not kisse his shooe . How comes it then , that sith the Papall power Is from the Dragon , all men doe not see The Pope is Antichrist , to over●ower All that is called God ? By reason , hee Makes showes , by Lambes hornes seeming innocence , His power is from divine Omnipotence . His Triple-crowne three Kingdomes notes ; what three ? Pope reckons fower ; three are controversorie : Heaven hee despaires , for surety Earth must be His heaven the while , vsurpt tho ; Purgatorie He holds by blind beleife ; but never any Question'd the fowrth due to him and his Meiny . Loe vnderneath a Romish Prelate placed With teh Popes Bull Romes Catholicks absolving From th' Oath of their Allegiance ; but not imbraced By th'wiser , truer English ; most , resolving Clossely to cleaue vnto their soveraine head , Least forraine tyranny might on them tread . The noble Charles , with sword and scepter armed , Ready to'ffend his foes , defend his friends , Victorious proues , and Papall charmes vncharmed , While royall throne justice and truth defends . How can that state but , vndivided , stand , In spite of foes , where loue and lawes command ? THE BAITING OF THE POPES BVLL . Or An vnmasking of the Mystery of iniquity , folded vp in a most pernitious Breeue or Bull , sent from the Pope lately into England , to cawse a Rent therein , for his Reentry . With an advertisement to the Kings seduced subiects . By H. B. My Son , feare the Lord , & the King , & meddle not with them that are giuen to chang . Pro. 24. 21. Bernard ser . 3. in dedicatione Ecclesiae . ●avendum , ne quis pusillanimitate deiectus , fugias a munitione , vbi trepidaus timore , vbi non est ●imor : vbi vero summum periculum , insana temeritate securus . Imprinted at LONDON by W. I. for MICHAELL SPARKE . 1627. TO THE HIGH AND MIGHTY PRINCE , CHARLES , BY THE GRACE of God , King of Great Britaine , France and Ireland , Defender of the Faith , &c. Dread Soveraigne . I ACCOVNT it my greatest misery , that being to present Your Maiestie with a busines of such consequence , so neerelie concerning the safety of Your sacred Person and Crowne : I am inforced to adventure so rich a fraight in so brittle a barke , so ticklish to be overturned with the least disgust , or blast of displeasure ; wherein yet I should bee happy ▪ if miscarying herein , I might but perish alone . Mine owne experience might be sufficient to teach me to feare . For if the noble Queene Hester , so gracious in the Kings eyes , yet feared to hazard her person into the Presence vncalled : how much more a poore Out-cast ? yet betweene feare of the yron law , and hope of the golden scepter shee pressed in with this resolution , And if I perish , I perish ; chusing death rather , then not to discharge the duty she owed to Gods people , now destinated , and doomed to destruction . Only this is my comfort , looke what advantage that excellent Queene had of my despicable person , as a Petitioner : no lesse haue I of her , in regard of the royall Person petitioned . Shee had to deale with a heathen King , the Captiuer of Gods people , and who had already consigned their Massacre , and that by a Decree irrevocable , according to the Law of the Medes and Persians , ( though , a it appeared , without his speciall knowledge , Haman hauing abused the Kings hand and seale , to his owne wicked purposes , as chap. 5. 7. ) besides ( which might be , not the least discouragement ) she was to passe the Pikes of a most tyranni all and vnkingly law , forbidding any , vpon paine of death , to enter into the Kings presence , vncalled , as Hester now had beene for 30. dayes , Haman in the meane time hauing the onely Monopoly of the Kings care , who like the vast lunary body , eclipsed the beames of his favour , especially from Gods owne people , whose cause the while lay a bleeding , and became the more desperate , through the inaccessiblenesse of intercessors to moue Kingly compassion vpon their iust complaints ; such were the difficulties , which the noble Hester was to incounter with : yet poore I , liue vnder a more benigne Climate , vnder a Christian Prince , a Protector of Gods people , Defender of the faith , one , whose royall presence is not by any seuere law locked vp from the free accesse of the poorest sutors , whose naturall disposition also , like the Sunne vneclipsed , is freely to impart light and heate to the inferiour Creatures ; yea whos 's owne deare Person and crowne is imbarked in the same adventure of Gods people and His , to reioyce or suffer together : all these giuing mee incouragement , and as it were reaching forth the goldē scepter , while I humbly present to Your sacred Maiesty , the dangerous condition , wherin the royal scepter it selfe ( by all the prognosticating signes of a Papall Bull or Breeue , lately come into England ) is like , without speedy preuētiues , to be involved . Dauid , now desolate and disconsolate about Ziglag , was willing to harken to a poore starueling Amalekite lad , giuing him intelligence where his enemies were . I acknowledge my selfe vnworthy to doe Your Maiesty the least seruise , and I could haue wished this Task rather to any other : yet the indeleble character of my fidelity , so often reimprinted in my heart by sacred Oath in Your Highnesse service ( besides the habituall affection of a loyall subiect ) deeply ingaged me ( rather then it should be vndone ) in this addressement . And God forbid , that by ouercautelous , or rather cowardly silence , I should contract the guilt of Misprison , of no lesse then high treason against Your Maiesties Crowne and Scepter . Yea otherwise , I should be also vngratefull to God , who of late hath mercifully if not miraculouslie preserued my life from a Iesuited Assassin . The causes , with the Circumstances , I here omit to trouble Your Maiestie withall Onely I take occasion to mention it , as not altogether vnworthy of Your Maiesties knowledge . For what assured confidence may not Your Maiestie haue in the protection of that God , whose eyes runne to and fro throughout the whole earth , to shew himselfe strong in the behalfe of them , whose heart is perfect toward him ? If his diuine vigilant eye watcheth ouer the life of the poorest , yet faithfull Ministers , to deliuer them euen in the midst of danger : how much more ouer the more precious persons of Kings and Princes , while , as Gods Vicegerents , they faithfully and diligently execute his will by iustice and iudgement ? It is for the Infidell Virginians , for feare of the Devil , to adore and please him with their gifts , neglecting God , because he is good : but faithfull Christians , doe by the true feare and worship of God , secure themselues from all Devills , and Devills incarnate , as the bloudy Iesuites . His Promise is , which is specially made to Christian Princes , Hee hath giuen his Angells charge ouer thee , and they shall keepe thee in all thy wayes ; which ( In all thy wayes ) teacheth vs , how necessary it is , to haue the wisdome of the Serpent combined with the Doues simplicity , in the vse of due meanes to prevent dangers . For if Iesuiticall malice will not spare the lowly shrubb : how much lesse the lofty Cedar ? If a poore subiect may bee the obiect of Popish revenge , for standing for the truth : much more a noble King , the Defender of the Faith. Which hath possessed me with the greater iealousie , and feare for your Maiesties safety . Nor is it a Panicke , or causelesse feare . If I did but dreame of any danger towards Your Maiesty , how should I feare it waking ? But here is neither Dreame , nor Diuination , but plaine demonstration of imminent , if not rather present danger ; such as is worthy to possesse Your Naiestie with a most prudent , and vigilant feare ; such as the learned Bishop in his Tortura , wished to abound in your royall Father of famous memory , and wee no lesse in Your Maiestie . The cause ( I say ) of all is , the Popes Bull or Breeue , even now perswading and straightly charging his Catholique Sonnes in Enland , ( as hee calls them ) vpon no termes to take the Oath of Allegiance to Your Maiestie , as being not their King , but their enemie . Such Breeues never come , but they betoken some notable mischiefe not farre off . Like the Coote , which flying to the shore crying , prognosticates a sharpe storme at hand : or as the Owle , which being seene in the City , portends destruction to it : or as a prodigious Comete ; presaging the fatall periods of Princes or States , specially where they exercise theyr maliguant influence . Yet howsoeuer these may proue vncertaine , as being Signes only , but no causes of future euents : yet the Popes Bull , being not only a Signe , but a cawse conducing to , and producing mischiefe , and that even exprofesso ; ought not slightly to be regarded . Omne malum à Breuibus , Breuia a Pontifice sayde the foresayd Bishop vpon the same occasion . A Breeue was sent from the Pope , to prepare the way for the Spanish Inuasion in 88. Another , for the Gunpowder Treason . Remarkable instances , sufficeent , if any , to admonish England euer to looke for a terrible thunderclap , vpon such a flash of Lightning Nor euer came Bull from Rome , more cunningly couched , and fuller of subtill insinuations , then this , as being the expresse Image and Modell of the Mistery of iniquity . Formerly in the darker night of ignorāce , the Owle of Rome durst fly and flutter about , seasing plūme vpon the prey : but here , where the Gospell shineth , she is faine to winke with her eyes and to retire her selfe in the reserued corners of her ambiguous and twi-light Equiuocations . Such is the curious frame of this Breeue being such , as Paul 5 said of his , written post l●ngam et grauem deliberasionem de omnibus , quae in illis continentur , adhibitam . No doubt but this Beere was a long time a licking into this forme it hath . But the summe is , the Breeue containeth nothing , but matter of high Treason against Your Maiesty , inciting Your Subiectes to defection from You , and erecting their hopes for Trophees and triumphs , which the Pope plentifully promiseth to them . I haue adventured ( the weakest of ten thousand ) to vnty this Gordian knot , vnmasking the mystery thereof in a convenient brevety : but all is of no force , without Your Maiesties sword , like that of Alexanders , to hew it in sunder . The lesuits at this present , like Sampsons foxes with their firebrands , are busy kindling combustion every where in your Kingdom , vsing this Breeue as Bellowes to blow to the fier . A man would thinke , that seeing the foxes & woules are so rife , the dogges should be muzzled and tied vp . Or when theeues are so briefe and bold , the sword of Iustice shouldly rusting in the sheath . But howsoeuer , wee are sure Your Maiesty hath not beene wanting in publishing Proclamation vpon Proclamation , to banish them the Land. Only they learne thereby , to walke the more invisible , hoping by Gyges his Ring , to obtaine their desire . And when they are taken , no ligatures of lawes can long hold them , but Proteus like they haue their evasions . Something is the reason , that our Lawes haue lost their sting , and become Drones : and the Iesuites proue the waspes to robb vs of our honey . It was wittily sayd of Polydor Virgil , Regnum Angliae Regnum Dei : his meaning was , because none seemed to take care of England , but God. And true it is , his diuine Prouidence hath from time to time , beene a miraculous preseruer of it . Yet some meanes must be vsed . In 88 that Masculine Queene slept not . At the Powder-plot , Your royall Father , by commanding dililigent search , prevented the blow . God gaue a happy successe to both . And no doubt , but he will be the same God to defend Your Majesty , blessing Your pious zeale , in the rooting out of his and Your enemies , whose prime Article of their faith is , treason to Kingdomes and States . Salomon sayth , How shall a man carry fire in his bosome , and not bee burned ? What should I need to propouud to Your Majesty , the examples of those noble and religious Kings of Iuda , who , setting themselues resolutely to reforme the decayed and disordered state of Gods worshippe , proued through Gods speciall blessing , miraculously victorious ouer all their enemies . Your Majestie knowes them of a childe ; which imitating now being a Man , and a King , God shall bee with You , as hee was with them , and You with him . King Ahashuerus , setting apart but one night to more sad contemplations , and reading ouer the Chronicles ( a worthy Precedent , for a prince sometimes so to breake his sleepe ) how was it a meanes to cawse the light of Gods people , to breake forth from obscure darknesse ? Wee poore swaines espying the storme comming , to whom should we runne , but to our Pilot ? Or being sicke , but to the Phisitian ? Vnder God , Your Maiesty is the great Pilot of this Iland , which like a goodly shipperides at Anchor in the midst of the Sea , now in danger to be tossed with terrible stormes ; which the leakes will hardly brooke , yf they bee not the sooner stopt . You , are vnder God , the great Phisitian , who onely can cure ( as the Kings euill , so ) the inveterate Gangrene of this body , whereof Your Maiesty is the head . Giue vs leaue , dread Soveraigne , in our extremity of danger , to cry out to Your Maiesty for helpe . We know , as God hath dignified You with a Diademe : so he hath qualified Your Maiesty with most excellent Princely indowments . For instance , vouschsafe leaue to Your poore old servant , to remember a most Princely speach vsed often by Your Highnesse , HONESTY IS THE BEST POLICY . A Motto for a King , and worthy to be ingraven in the lasting Monuments of Your Kingly Actes , even with Your owne royall hands . I may not presume , least I should offer both violence and wrong , with my vnskilfull pensil to limme out more largely this most beautifull , and well proportioned Image of a Princes vertuous mynd . But I dare say ( which I referre to the best judgement of Your Majestie , ablest to judge of Your owne noble sayings ) it is an exquisite Aphorisme , or Abstract of that divine Rule prescribed to Kings by the Lord and Iudge of Kings : It shall be , when the King sitteth vpon the throne of his Kingdome , that he shall write him h copy of this Law in a Booke , out of that which is before the Priests and Leuites : and it shall bee with him , and he shall read therein all the dayes of his life , that hee may learne to serue the Lord his God , to keepe all the words of this Law , and these Statutes to doe them ; that his heart be not lift vp aboue his brethren , and that hee turne not aside , from the Commandement , to the right hand , or to the left : to the end that he may prolong his dayes in his Kingdome , hee and his children in the midst of Israell . Now what is the summe of all this , but , Honesty is the best Pollicy ? From this Root , to wit , Honesty , the heathen deriued all the branches of vertue . As , those foure Cardinall vertues , Prudence , Justice , Fortitude , and Temperance , the subiect of those three bookes of Offices , Tully draweth from the force and nature of Honestie , as himselfe expresseth . And those foure also , Iethro , Moses father in law , in his direction to his Sonne , requireth to bee in all Magistrates , saying , Thou shalt prouide out of all the people , men of Courage , such as feare God , men of truth , and hating Couetousnesse . Still the summe totall is , Honestie is the best Policy . Thus neede wee goe no further , then Your Maiesty , to learne the rule of all good policy , whereof Honestie is the ground , as containing all duties both to God and man , in Prince , or people . Thus haue I , though slenderly ( for the which I most humbly craue Your Maiesties generall pardon ) discharged my faithfull dutie , in discovering so great a danger towards Your Maiestie . It pertaines to the wisdome of Your Maiestie , to provide speedy meanes for the prevention ; that Your Kingdomes may not become a prey to the enemie , nor Your sacred Person exposed to the perill of beeing forsaken by Your owne Subiects , whom the Pope instigateth , by the authority of his Bull , and by the incessant industrie of his Iesuites , to stand closse to his Holinesse , against Your Maiestie , when occasion serveth . His Breeue also mentioneth what * anxious prayers the Church of Rome now maketh for hir Catholicke Sonnes in England . There is some waighty cause in hand sure . Wee poore Ministers hope , that Your Maiestie will bee pleased to call a generall Fast , to frustrate all Romes prayers . Wee haue all fared the better for the last publicke Fast , which Your Maiestie proclaimed for the averting of vnseasonable weather , against the last harvest . And it is memorable , that on the same day wherein the Fast was kept generally over all England , began the heavens to cleare vp their clowdy countenance , and so continued , till they had brought vs in a plentifull harvest , in stead of a feared famine : Not that wee place any vertue in a Fast : but because a Fast with humble prayer preuaileth much with God , not onely as being commanded by him , and hauing a promise annexed : but for the necessity of it to bee joyned with true repentance , and reformation , not onely of mens manners , and all raigning sinnes , publicke and private , but also of the worship of God , being purged from all the pollutions of Idolatry and superstition , which are an abomination in Gods sight , and especially a clearing the Coast of all Romish Iesuites and Idolatrous Priests , whose religion is treason against Your Majesty , and God himselfe . When the good King Hezechiah had received the blasphemous letter of Senacherib King of Assyria , he went into the Temple of the Lord , humbled himselfe , and prayed , spreading the Letter for the Lord to read and revenge all the blasphemies contained in it , both against God , and the King , perswading his subjects to defection from him . But loe here a letter sent into England from the King of the spirituall Babylon , full of most impious blasphemies against Your Maiesty , most Antichristianly vsurping a power over Your subiects , charging them to disavowe their fidelity vnto Your Maiesty : shall not this iustly provoke Your Maiesty with Hezechiah , to go into the Lords Temple , and there publickly intreat the Lord to take revenge on such blasphemies , and to turne the mischiefe , which Rome and her confederates now intend and machinate against Your Person and Crowne , vpon their owne head , as Ezechias obtained of the Lord ? yea , Your Maiestie thus doing , all Gods faithfull Ministers , as so many Esayes to King Ezechiah , as so many Azariahs to King Asa , dare promise Your Maiestie , both certaine victory ouer Your enemies , and a constant peace with prosperity , while You constantly follow the worthy examples of those religious Kings of Juda : which grace the Lord giue vnto Your Maiestie in abundance . Amen . Your Maiesties most loyall subiect , though vnworthy servant : HENRY BVRTON . TO THE LORD DVKE OF BVCKINGHAM his Grace . Right Honorable THE Dutifull zeale I beare to the safety of my dread Soueraigne , and deare Country , inforceth mee , ( otherwise loth to put my finger into the fire ) in the second place to sollicite Your Grace , to bee the more carefull to preuent the danger . When King Saul and Abner , with the whole guard were in a dead sleepe , so that Dauid had the opportunity to take away the Kings speare , and Pot of water by him , onely to testifie his fidelity to the King , hee called alowd to Abner , and awakening him said , Art not thou a valiant man ? and who is like to thee in Israell ? wherefore hast thou not kept thy Lord the King ? surely yee are worthy to dye , &c. But neither can I say so altogether , nor neede I cry so loud to your Grace , vnlesse these many businesses , which will scarce suffer you to sleepe so soundly as did Abner , will neither suffer such a dwarfe as my selfe easily to bee heard . But speaking for the King , I hope I shall not be denied Audience . Nor are they good subiects , persecuted as Dauid , of whom the King is in danger : but such , as though they haue small cause to complaine of persecution , yet are instigated to deny vnto their Soueraigne that loyalty and Allegiance , which all true subiects owe vnto their lawfull Prince . Doth not your Grace erect your most earnest attention to this ? But who dare thus instigate the Kings subiects against him ? No lesse then the Pope , and that by a Breeue or Bull lately sent ouer into England , wherein he straitly chargeth his Catholique Sonnes ( as hee termes them ) vpon no termes to take the Oath of fidelity to the King , inciting and animating them , as against their Enemy , as the Breeue can testify . Nor had I , I confesse , beene thus bold to meddle in such a matter , if I had seene but some publique Edict for the burning of the Breeue , as also for the effectuall banishing of all Iesuites , the onely Factors for the Pope in such Adventures , for Treason and Rebellion . But be like notice hath , not as yet beene giuen thereof to your Grace . And that you may bee not the lesse sensible of the danger of a Papall Breeue , You may be pleased to know , that such neuer appeareth , but as some prodigious Comet , not signifying only , but designing and producing some sad fatality . Thus did the Pope in 88 ; thus at the Gunpowder plott : Thus , now . This Romish Lightning may warne vs of a Crack not farre off : God keepe vs from the Thunderbolt . If it were only a bare prognosticating signe , it were the lesse ; Sapiens dominabitur Astris : but being an operatiue Instrument , wherein the Iesuites are Agents , to improue it to the vtmost of their Masters aduantage , it is not so to be slited . Iesuits ? why are not all Iesuits packed away long since by Proclamation ? Alas Sir , you may be pleased to know , they are like cunning Iugglars , that can passe and repasse at pleasure . They say , England is fuller of them at this day then euer . And now while the Popes yron is in the fire , how doe they sweat , in beating it to perfection ? But if they be catcht , they are put in prison . Alas , they are there , but as a bird tyed to the nett , to call in other birds , which seeming to come to releiue the prisoner , they are more intangled themselues . But thence they are quickly dismist to bee gone , and voyd the Land. Alas ; they doe but play the cunning Duck , which sent out , doth by her wily insinuation , tolle and traine hundreds , and thousands into her Masters Nett . Thus cunningly can they play at fast and loose . How then shall these Proteus-like Foxes be taken ? Certainly there is no other way , but to hunt them out with the Kings owne doggs . Your Grace is the great Iusticiarius Forestae . And anciently Iustices in Eyre were sent with Commission into sundry Counties , to heare such causes especially , as were termed Plees of the Crowne . Lo here a great plee of the Crowne , yea such , as wher in the title of the Kings Crowne is not onely questioned , but strongly vsurped by the Claime of a forraigne Power . What English eares can with patience heare such an insolencie ? When King Ahashuerus did but vnderstand of the desperate estate of the Iewes , wherein that wicked Haman ( as Hester told the King ) had brought them : the good King by and by sent forth his Edicts by Post into euery Prouince , to incourage and arme the poore people of God , to stand vpon their guard , and so they preuented and ouercame the perill . Now who stand more deeply charged with the care , of the Kings Crowne , then your Grace ? So that I neede not ( I trow ) in such a case , vse spurres to your agility and readines , for the putting of all dull courses in speedy execution , for not onely the apprehension , but the condigne punishment of such kinde of Malefactors . Why , what Malefactors ? such , as Iesuits are : not onely of factious , treacherous , traiterous spirits , as they are men , possessed with the spirit of Iesuitisme : but euen by vertue and force of their Order and Profession , Traitors ex professo . They must be so , they are bound to bee so , else they are no Iesuits , else must they renounce their Holy Order of the society of Iesu . And is it possible that such should roust in England ? Nay reuell and riot ? Nay , not onely bee profest traitors themselues ; but drawing Parties to their side continually , euen to the diuiding of the limmes , the armes , and shoulders , legges and feete from the Head of this goodly Politicke body ? It is the fashion indeed , in other neighbour Popish States publickely to allow and auow such kinde of Creatures in the State. But none haue more reason to vphold them then , the Spaniard , their good Master . For certainly in time , if they be suffered to goe on , they will bring all Christendome vnder the Spanish yoake , God forbid . Yet if they should so do , I make a question , whether the Spaniard would suffer such pragmatical spirits any longer in Christendome , lest , as the restles sea , hauing wrought as far as it can one way , it worke as far as fast the contrary way . It is likly then ; that he would send them into the Turks Dominions ; into Persia , & all those Easterne Empires to make compleat the Monarchy of Spaine , that ioyning the two Indies together , and circling in whole globe of the earth , his Motto may then be , Ne plus vltra . But why doe I roue so farre , when our home is in such danger ? What is to bee done ? shall I shoot a fooles bolt . Shall I bee bold with your Grace ? Why not ? I haue heard men say , you are of a noble disposition , which will easily pardon a fooles bluntnesse . In briefe then : Your Grace knowes , the King wants money extreamely . You know againe , that Treason is vnsufferable ; to wink at it , to conceale it , brings a man within Misprision of treason . You may be pleased all to know , that all Iesuites , as by their profession , so in their practise , are high Traitors to Kings and States . You know againe , that all Iudges and Iustices of peace in this land , are sworne to the King , to see the lawes duly executed , but especially vpon fellons and traitors . You know , that all such , as shall bee found guilty of such Periury , or Misprision of treason . are punishable , not onely in their persons , but in their purses and estates . Can the King then lacke money , so long as there are ( as they say ) so many Iesuits in the land , which passe euery where vnpunished ? O that your Grace would finde out the Delinquents in this kinde ? Nay let your Grace be assured , if you will but take a round course with the Iesuites , in rooting them out , according to their demerits , as it would bring safety & security to the Kings Person and State , so being the faithfull discharge of that trust reposed in you , what a comfort will it be to your conscience , what a blessing from God might you expect , yea , what loue also from all the Kings louing subiects ? Then would all things proceed , succeed happily : whereas on the contrary , so long as Iesuits with their factions and treasons are suffered in this land , what can wee expect , but that euery thing we take in hand , should proue very vnprosperous & crosse ? For God is highly displeased with vs , for suffering such miscreants to practise their impieties on this his Church , to the great dishonour of his Name , and Religion . And how shall we be worthy to inioy such a King , such a Country , such a Church , so many blessings of God , if we be so prodigall of them ? All the world admires the wonderfull trust , that the King hath reposed in you : I pray God your Grace may answer it , in your faithfull , prudent , and vigilant care . I remember a speech , which his Highnesse , when he was Prince , vttered among vs , that were his seruants : that when he had once committed any businesse of trust , though of the highest nature , to a seruant , he would neuer conceiue the least suspicion of his fidelity : adding , hee had rather run the hazard of his loyalty , then imbitter his generous trust with mixture of feare . A strong obligation sure to a seruant so intrusted . But some of his seruants trembling replyed : what if he proue treacherous ? hath hee not the more free and secure opportunity to worke his wicked ends ? But ( quoth his Highnesse ) my care shall be such in the Choyce , as my trust shall bee built vpon a sure ground . Pray God it bee , so , said his seruants . Now this wee see verefied on the Kings part towards your Grace . What a liberall trust hath he reposed in you ? such , as not all the gold of Iudai should euer ouer ballance . But we all beseech the Lord , that his Maiesty may not bee deceiued . And haue we not cawse ? Doth not the safty of the Kings Person & Crowne , of this Church & State , of three goodly Kingdoms , yea of the Gospell of Christ , and of true religion at home and abroad , euen ouer Christendome , & throughout the world , depend in a maner vpon this trust , committed to your Grace ? King Achish would haue made Dauid keper of his Head for euer . But his Nobles thought it not safe least all their own heads should haue payd for it . But the trust committed to your Grace , is not only of the Kings head but of all our heads , & of many millions more , that neuer , saw your face . Haue you not neede then not only of Davids true heart toward his King but of Argus his 100 eyes , in watching over Io , committed to his trust ? Yet Argus for all his eyes , was so inchaunted with Mercuries pipe , whom Iupiter had sent to steale her away : that falling all a sleep , Io was taken away , and Argus had all his eyes puld out , and put into the peacocks traine . But where are any such Mercuries to inchaunt your Grace ? Where ? Alas , where are they not , specially where reatnes dwelleth , at ourt ? Haue we any need of madd men , said the King of Gath ? And may not the Court say , haue we any need of flatterers ? These be the inchanting Mercuries . And of all other , none more to be feared , then the Iesuites , whom the Iupiter of Rome sends into England , to inchaunt and impose vpon our most prudent , and vigilant Arguses , as the learned Bishop hath well obserued in his Tortura Torti . Iesuites , a generation , who as they are the most exquisite Artists in the science of flattery , so none hath more cause to beware & abhor them , then your Grace . But you know no Iesuites . The greater is your danger , and ours . For they cōe in sheeps clothing , in disguised habits , so bold , as they can no more blush then their visards , lowly lowting , charming thechiefest with a counterfet adoration , & admiration of their I wot not what excellency . And were it not miraculous , if the Court it selfe , especially your Graces house , should be free even from many of such flyes , which fliblowe the purest flesh with their flatteries ? The croaking Froggs of Aegypt crawled up into the very Kings chambers : and are not these cōpared by the Holy Ghost to Froggs , which goe vnto the Kings of the earth , and by their crouching and croaking , and their Sardonian smiles , would allure them to warre against Christ and his gospell ? It is good therefore your Grace should make a speedy & diligent search in the Court , in your owne howse , and in all the skirts of it round about , and so also throught the whole land , what Iesuites are lurking any where , and to giue them the reward of Traitors . Shall wee dally with such shall wee thinke to winne them with complements ? Wee know the fable of the snake fostered in the mans bosome : it is but the Morall of a Iesuite , intertained with a Court-like Curtesy . Jesuites are nettles , if gently handled , they sting : but if hard grasped , they hurt not . Contrary to the Basil ( the Embleme of the Throne established by mercy ) which being gently stroked on the hand , yeelds a pleasant smell , but crushed hard vpon it , vnsauory . Your Grace takeing this course , Parcere subjectis , et debellare superbos , therein you truly discharge the trust committed vnto you . Whereas if the execution of good lawes should bee suspended , if treason & traitors suffered , & Yf in this perillous season , our potent & profest enemies should thus be armed against vs , what can wee expect , but confusion of all ? And how shall your Grace , in the ruine of this goodly state , escape scot-free ? shall your house stand notwithstanding ? Nay , assure your selfe , if at this time you doe not bestirre your selfe , to reforme things amisse , but that they bee suffered to runne on headlong to destruction , I may apply that speech of Mordecai to Hester , vpon the like occasion : Thinke not with thy selfe , that thou shalt escape in the Kings howse : for yf thou altogether holdest thy peace at this time , then shall inlargement and deliuerance arise to Gods people from another place : but thou and thy fathers howse shall be destroyed . Nor let this my boldnesse seeme strange to your Grace , though perhaps you bee not much acquainted with such , as will speake the downe right truth . Of all Iobs friends , hee found but one Elihu , who sayd , Let me not , I pray you , accept any mans person : neyther let me giue flattering titles vnto men : For I know not to giue flattering titles ; in so doing , my Maker would soone take me away . If Iob in his Misery found but one such : no maruaile if your Grace find scarce one . As for mee , I am an English-man , a free borne subiect , a true louer of my King & Countrey ; yea I am also an vnworthy Minister of Christ , a poore watch-man of Israell : and when I see my soueraine King , my Mother Country , the Glory of God , the Gospell of Christ , the Church of England , yea the Church of Christ ouer the world , in danger to bee destroyed , and all brought vnder the tyranny of Antichrist , and the Spanish yoake : shall I bee silent ? shall I not speake ? shall I not lift vp my voice like a trumpet ? shall I not thus free my soule , whatsoever shall become of my body ? Yea , for Sions sake I will not hold my tongue , and for Ierusalems sake I cannot rest , vntill the righteousnesse thereof goe forth as brightnesse , and the salvation thereof as a Burning Lampe . I feare neither prison , nor death it selfe , that I may discharge a good conscience both towards my God , & my King , & Countrey . Nor feare I to be censured as a Polypragmaticke . What haue Ministers to doe to meddle in State-mysteries ? Sir , let mee speake boldly , it were happy , if , as in the apostatized Kingdomes of Christendome , the Priests of Baals counsels , I mene , Iesuites , & Priests ( which must needs bring ruine to them ) are followed : So in this Kingdome of Iuda , onely the truth-telling Micaia's were heard . Good King Dauid could say , I am wiser then my teachers , then the aged , then mine Enemies ; for thy testimonies are my delight , and my Counsellors ? Hee that will bee a wise states-man , & politician indeed , let him take Gods word for his card & compasse . For euen the foolishnesse of God ( as sayth the Apostle , as the world accounteth foolishnesse ) is wiser then men . But you want not those , that are able to performe the office of good Chapleins . Yet if any , instead thereof , shall not onely bee silent , & negligent , but on the other side , bee too officious to sow pillowes vnder your Elbowes , to applaud and approue you in all your doings , yea to perswade and counsell you , wherein perhaps theyr conscience tells them , it ought not to bee so : woe be vnto them . Only wee hope better things . But if any shall goe about to find a knot in a Bullrush , by picking some quarrell with this booke , where hee hath noiust cawse ( bee his pretence neuer so faire guilded ouer , or seeme his reasons neuer so farre fetcht , yea from his abstruse speculations in state-pollicy ) & shall by hooke or crooke labour the suppressing of it , or hinder your Grace from reading of it , though so necessarie to imploy your saddest thoughts in , it so neerely concerning the safety of your gratious Master our dread Soueraine , & of our sweet Countrey , & euen of your selfe and whole family : no doubt but your Grace will take that man for no other , but a pestilent Traitour , & if hee be not a Iesuite , yet certainly possessed with a Iesuiticall spirit , as seeking to smoother such an important Ouerture , as this . Now the Lord Iesus Christ , who sitts in his throne of Maiesty , the great Protector of his Church , the most potent and terrible auenger of all his aduersaries , especially of Antichrist , with all his Adherents & confederates to crush them with a rod of yron , and to breake them in pieces like a Potters vessell ; who in heauen sitts , & sees , & laughes all his Enemies to scorne ; who therefore admonisheth Princes and Potentates , saying , Be wise now therefore ô yee Kings , bee instructed yee Iudges of the earth ; serue the Lord with feare , and rejoyce with trembling ; kisse the Sonne , least hee be angry , and yee perish from the way , when his wrath is kindled but a little : Blessed are all they that put their trust in him : the same Lord make your Grace so wise , so well instructed , as setting your selfe to bee a noble instrument of his glory , of the Kings safety , of your Countries welfare , in seeing Gods truth maintained , the lawes duely executed , heresies suppressed , and their authors censured , Idolatries cashered , treasons and treacheries discouered , and discumfited , Jesuites and Priests abandoned , the Kings Liege subiects countenanced : your Grace may not only show your selfe to all the world to be worthy of that high opinion , which so gratious a Master hath conceiued of you , but may also procure to your selfe and your numerous family the fauour and blessing of the great King of heauen and earth , and may merit also the hearty loue and good will of this whole state , when in these times of danger threatned to this land , and hastened by the Popes Breeue , they shall behold your faithfull vigilancy , most honorably & generously to acquit it selfe , in so faire an occasion offered once for all . Your Grace's poore Oratour HENRY BVRTON . To the Reader . CHristian Readers , Lo here I invite you all to a solemn Bullbaiting . But me thinks some already begin to quarrell me ( as is not vnusuall at such like exercises ) for that they see no such Bull , as the Baiting importeth ; the Title seeming improper for the Booke ; as if I meant to feed the spectators with the vaine expectation of some New English ioy . Indeede I must in some sort acknowledge mine errour , which I hope will not be made the greater , if I shall ingenuously confesse it to be purposly committed . I imagined with my selfe ( onely I craue pardon , if I thought amisse ) that we lived in a dull age , which is hardly moved with the consideration of serious matters , such as most concerne either our owne particular , or much lesse the generall good ; when not the Drummes orderly beaten , and Trumpetes , yealding a certaine sound , yet will easily awaken , or prepare vs for the warre ; while not even the Siluer Trumpets sounding from Heauen in the mouthes of divine Heralds , prevaile any more with the most , then as a pleasant Song , affecting the eare for the present , but not the heart , for afterwards , each running after his covetousnes , or ambition , or voluptuousnes , or some darling Idol-sinne ; and for as much as matters of controversie ( not in Law-suits at Westminster Hall , but ) about the Title of our eternall Inheritance , are strongly cryed downe of many , as perturbers of States , most men , out of a naturall lasinesse , loathing to haue their witts exercised with a radicall & sound knowledge , their stomacks being too queasie to digest such strong and wholesome meates , preferring the Aegyptian onYons before the hony of Canaan , and willing to fall a sleepe , are taken napping in a deepe apostacy from the truth : I thought therefore , that if I should haue published this little Booke ( though great in Bulke , if weighed , rather then numbred ) vnder some plaine and vulgar Title , as , An answere to the Popes Breeue ; or the like : I might perhaps haue had as few Readers of it , as hearers of a Sermon , especially , when the Authors name should be found to be H. B. Herein therefore , I thought good to imitate a certaine Father ( mentioned by Cassianus , and quoted by Sir Thomas More in his Dialogue of comfort against Tribulation ) who speaking of heaven and heavenly things so celestially , that much of his audience with the sweete sound thereof , began to forget all the world , and fell fast a sleepes the good Father dissembling their sleeping , and suddenly telling them a lowd , I shall tell you a merrie tale : at this , they lifted up their heads , and harkensd after that ; and so their sleep being broaken , he continued on his speech of the Ioyes of heauen ; and thus were they reproved . Nor is this Papall Bull , or Breeue , altogether vnlike our English Bulls . For first , it is the Character of the Beast Renel . 13. Besides , it comes bellowing in , like a fierce and mad Bull , with a Board over the eyes and hornes , betokening his madnesse , but pretending no great harme ; so full it is of Romish equivocations , and Papall dissimulations , meaning most mischiefe , when it is most dissembled . Another snaps at me on the other side , that such a poore Curre should dare so much as to barke at such a Bull , as being sent from so great a Potentate , as the Pope ; much lesse so presumptuously to giue an affront vnto it : sith such high attempts are for the stoutest and strongest * Molosss in this famous Isse . But I answere , that even the poore dogg of the flocke , espying the Woulfe approaching , may and ought to barke , yea and pinch him too , if he can , the while his Lord and Master is fast a sleepe in his Tent. And we know , that when but one small contemptuous Curre , smelling a thiefe , falls a barking , though he can doe little else , yet thus may he provoke all the Doggs and Mastiues in the towne with eagernesse even to breake their collart to run to the rescue . I am indeede but a poore dogg of the flocke , in comparison , but sacred , one among many , appointed to keep watch over the Capit●l and Tower of Sion . Should I therefore be a dumbe dog , such as the * Prophet reproveth , not to barke it danger ? Or a dastardly Curre , which snaped , dare not barke for feare of strokes ? Or a lawning spanolizing Spaniell , silenced with a fatt morsell , or a little spettle ? Or an Irish mongrell , or English , if ye will , that will not adventure his hide , but ever on the stronger , not with the Iuster side ? Or a maddrageing Curre , that without difference barkes at all , as well the true man as the thief ? Worthy , if not ( as the old heathen Romaines served such foolish dogs ) to haue his leggs broken , yet at least to be well basted for his paines , as whose dulnesse hath beene no better disciplined , to put more difference betweene England and Rome . Another yet pincheth me . And why ? Hee knoweth not well , except it be for making so many , so voluminous Epistles before such a poore Pamphlett , as this . And is it altogether without reason ? At so famous a Bull-baiting , had wee not need to make large , and well mounted Scaffolds , wherein all sorts of persons may both the more easily , and safely behold it , having especially to deale with such a madd Bull , as a thousand to one , but he will breake loosse , and make havocke , if hee be not the more strongly tyed , or the more cautelously avoyded ? But why doe I thus seeke a knott in a Bulrush ? Is there any doubt , but that launching out my Bark into such a turbulent sea , I should so much the more expose my selfe , and expect on all sides to bee incountred with violent stormes ? And so much the rather , while I carry a Ionas with me , being my selfe a man , whom God hath humbled into the very bottome of Temptations , the very belly of Hell ? But blessed be his Name , though he hath chaftened mee sore , yet he hath not giuen me over vnto death . Though hee hath exposed me to contempt without , to my humiliation : yet he hath left me abundant cause of comfort within , to my contentation , He hath sent the messengers of Satan to buffet me : but he hath not denied me his sufficient Grace , to perfect his strength in my weaknes . He hath of very faithfulnesse caused to be tronbled . Hee is the wise husbandman , 〈…〉 to spread doung vpon the face of the naturally barren soyle , to make it the more fruitfull . He is the wise Phisician , that spareth not by sharpe Corrosiues to eat out the dead flesh or carnall sloth and security in his Patitrus . Hee is the wise Pilot , that can make vse of baser earth for 〈◊〉 to pieze the vessell wherein the least pearle of grace is stowed , least it might bee in danger to bee over throwne with the gusts of popular applawse , filling the sayles of vaine glory . Hee is the wise Howse-keeper , that knowes to preserue his Prouision from putrifaction , by sowcing it in brinish pickle . Hee is both a just and mercifull wise Iudge , who can deliver vp his servants so to bee condemned of the world , 〈◊〉 they may not come to bee Condemned with the world . And as for me , wherein the world can for the least cawse most seuerely condemne me justly : my best apology shal be , that I doe infinitely more condemne my selfe . And if through my exposing myselfe to malice , by taking vp such a 〈◊〉 quarrell as this , I shall exasperate the tongue of detraction to sucke the pure bloud of my innocency : I know it shall in the end but lick whole the sacrified sore , which malignant teeth haue envenomed . And if it should stand betweene Gods glory , and mine ignominy , that the one must suffer : I choose much rather , by running on my Christian course , to provoke all the Froggs of Egypt to diue into the bottome of my whole liues rivulet , there to rayse what mud they find to the blundering of the streame of my good name in Christ : then by my silence ( becomming as a stagne or pond , not stirring , for feare of discovering mine owne filth , which would be contracted in more abundance , through base and imbellious sloth ) to betray Gods truth and glory to reproch . And God forbid , but if in any thing , ( as in many things I am , and haue beene too prone ) I haue offended my God or my brother , that therefore I should feare to stand vp ( though most vnworthy ) in Gods cawses yea rather am I not so much the more bound ( his mercy and grace not fayling me ) to striue to honour God , by how much I haue through supine negligence any way dishonoured him ? But if the heretick haue ought to say , let him heare Tertullian : Eximat et de ocule suo trabem Haereticus , tunc in oculo Christiani , si quam putat stipulam , revincat . But why doe I all this while hold you , in suspense ? Convert your eyes to the danger before you , threatned by the Popes Bull or Breeue . Therein yee may behold the great Antichrist , arming his Catholicke sonnes ( as hee calls them ) against their Souerains Prince . My hope and prayer is , that none of them will bee so senselesse , as forgetting themselues to be not onely Rationall Creatures , but English-men , they will be led with the voyce of that mysticall Beast ( the * Hiena of Rome , which by a counterfet speech , deceiueth and devoureth those that belieue him ) to betray theyr King and Countrey to the Romish and Spanish yoakes . Much more am I assured , that all true Protestant subiects , will now rowse vp themselues to double the Fil●s of their loyall affection and fidelity to theyr Prince and Countrey , testified , as in all due respects , so especially both by Ministers and People in the publicke assemblies in servent prayer , as also by every private family apart in fasting and humiliation , for the life and welfare of our gratious King , this Church and state , and of the Churches of Christ in all Christendome , vntil it shall please God and the King to appoint a generall Fast over the whole land . For great is the confidence of Antichrist , and his Adherents at this present , whatsoever the mischiefe is , clossely intimated in this Breeue . But we know , that all the confidence of Antichrist , is but an Egyptian Reed ; onely our safety and security is to cleaue fast vnto our God by faith , to renue our Covenant with him by holy vowes of reformation & better obedience , & to make good the same by bringing forth the fruits therof : that so making our peace with God ▪ before the Decree bring forth , we may not only prevent the evils which our enemies intend vs , and which our crying sins threaten to pull vpon vs , but also procure & retain Gods incomparable mercies & blessings vpon vs , & our Posterity , vntil the comming of Iesus Christ , Euen so , Come Lord Iesus . Amen . Thine in the same Lord Iesus : H. B. ✚ Vrbanus Papa 8. Dilectis filijs Catholicis Angliae DIlecti filij , salutem et Apostolicam benedictionem . Non semper terrena faelicitas est beneficium coeli , & Patrimonium pietatis ; pacem enim peccatorum videns ecclesia , non rarò experta est potentiam mortalium esse stipendium sceleris . Quare , catenas Martyrum anteferimus exuuijs triumphantium , & Rex sempiternus principatus coelestes pollicetur , non ijs , qui superbo pede jure proterunt , sed qui persecutionem patiuntur propter justitiam . Veritatem hanc è thesauris diuinitatis deductam in terras , contemplans Apostolus , non modo animum non despondebat , sed superabundabat gaudio in omni tribulatione fidelium . Qui enim digni habentur pro nomine Iesu contumelias pati , ij tefferam diuini amoris videntur possidere , & eo precio abundant , quo suntvaenalia diademata aeternitatis . Mallerus equidem , humane imbecillitatis memores , gloriam & diuitias esse in Tabernaculis Iustorum . At cum vestras contemplemur miserias , dilecti filii , tantum vestrae virtuti & Christo propugnanti fidimus , vt vobis audiamus gratulari segetem triumphorum . Sperauit quidem Ecclesia fore , vt potentissimi Regis animus , qui è catholica conjuge procreare optavit haeredes patrijs regnis imperaturos , delenitus suspirijs vxoriae ✚ pictatis , peteretur regalis connubij dotem esse libertatem fidei ; nunc autem formidantur vota , & concilia inimicorum vestrorum ; & cum religio orthodoxa regali diademate in optima regina coronatur , istîc tamen non desunt , qui filis nostris audeant carcerem & supplicia minitari . Credimus esse inter vos , qui mortificationem Iesu Christi proprio corpore circumfeire cupiunt , & blanditias voluptatis , & ambitionis titulos posthabeant lanienae carnificum , & vinculorum contumelijs : si qui tamen istîc sunt , quos praesentis Ecclesiae prosperitatis desiderium teneat , eos certiores fieri cupimus , de co salute mirisice sollicitam esse Pontificiam charitatem . Nullum a Nobis relinqnitur officium , quod ingruentis tempestatis menacem caliginem possit in optatam consolationis aream conuertere : tamen si dilatet Infernus os suum , & Martyrum sanguinem s●tiat impacata crudelitas , armari debetis scuto inexpugnabili bonae voluntatis , & coelum in carcere , coronam in equuleo , immortalitatem in morte cogitate . Inter Britannicos naufragantis religionis scopulos Crux Christi fuit Tabula , quae vos perduxit in portum voluntatis vestrae . Hanc opus est amplexari , cujus virtute dulcescit amarities paenarum . Cogitate dilecti filij , in qua statione commoremini , & quorum oculis facti sitis spectaculum ; vos Angelicae Legiones circumvolitant , qui phialis aureis desideria fidelium excipiunt . & ad sanctuarum ferunt Misericordiae Omnipotentis ; patefactis coeli foribus , spectator idem , & remunerator Christus vobis sacros ciuium vestrorum triumphos ostendit , quos Anglia proprio sanguine purpuratos intulit coelitum Concilijs . Anxiae preces suspirantis Ecclesiae vobis a Deo petunt spiritum charitatis , & fortitudinis ; vestram salutem currant Consilia Senatus Apostolici , & vota Christianitatis , in tanto coeli terrarumque theatro , quem vobis constantiae vestrae rigorem , quam animi triumphantis sublimitatem inesse decet ? Fuerunt in consimili discrimine consilia Maiorum vestrorum , lumina spiritus sancti & arma lucis sint vobis vestra oracula sapientia , sint vestrae actiones exempla fortitudinis . Quod si cosque vis progrediatur , vt vos ad noxium illud , & illicitum Anglicanae fidelitatis Iuramentum adigat , mementote oratione vestram ab vniverso Angelorum spectaritium confessu audiri , & adhaereat lingua vestra saucibus vestris , priusquā authoritatem B. Petri ea Iurisiurandi formula imminutam detis . Non enim ibi id solum agitur , vt sides Regi seruetur , sed vt sacrum vniuersae Ecclesiae sceptrum eripiatur Vicarijs Dei Omnipotentis ; quod faelicis recordationis Paulus 5. Predecessor noster in tam graui deliberatione decreuit , id omnino tanquam Decretum veritatis servare debeatis ; dilecti filij , Tributum hoc Principi Apostolorum debitum nullae hominum minae , aut blanditiae a vobis vnquam extoequeant ; qui secus suadent , ij visionem mendacem , & divinationem fraudule tam prophetant vobis . Citius enim viro Christiano debet potentium gladius vitam eripere , quàm fidem . Quod si Angelus etiamè coelo descendens vos aliter , quam veritas Apostolica , doceat , Anathema sit . Nos interea Patrem luminum orabimus , ne excaecari patiatur cor Regis Anglicani , qui certò discere debebit , quanta in ijs quae polliceri potestis , fides habenda sit Catholicis subditis , qui ne se perjurio alligent , malunt spiritum emittere , quàm vocem . Vt autem virtus vestra inueniatur pretiosior auro , quod igne probatur , docete regnum istud tantam non inesse vim hostium saeuitiae , vt in cordibus vestris possit aeternum charitatis ignem extinguere . Orate pro persequentibus vos ; humilitas , patientia , concordia , jeiunium , oratio arma sunt , quae in saeua dimicatione debetis distringere , vt palmae coelestium triumphorum floreant in manibus vectris . Cum enim ipsius etiam Christi carnifices vetitus sit B. Petrus gladio vulnerare , hortamur vos , presens ecclesiae bonum prae oculis habentes , vt cogitetis interea cogitationes pacis , & Regietiam , dum mortalem vitam adimit , aeternam vitam expetatis . Ita belligerare fas est milites Christi , sub vexillo Crucis confundetur os loquentium iniqua , cum odisse nesciatis qui vos excruciant . Caeterùm Dominus , qui potest tristitiam vestram in gaudium vertere , erit a dextris vestris , ne commoueamini , et illius Testamenti nunquam obliviscamini , quo haereditatem regni coelestis imitatoribus suis legauit . Complectamur vos Apostolicae charitatis brachijs dilecti filij , quibus paternum patrocinium pollicemur , & benedictionem nostram peramanter impertimur , Dat. Romae S. Petri , sub Annulo Piscatoris , die 30. Maij. 1626. Pontificatus nostri anno 3. ✚ Pope Vrban 8. To his Beloued Sonnes , the Catholiques of England . BELOVED Sonnes , greeting and Apostolique benediction . Terrene felicity is not alwayes the benefit of heauen , and the patrimony of piety . For the Church , seeing the Peace of sinners , hath often found by proofe , that the power of Mortals is the stipend of impiety . Wherefore we preferre the chaines of Martyrs , before the spoyles of the triumphant , and the King eternall promiseth heauenly Principalities , not to them , that trample the Lawes vnder their proud foote , but to those , that suffer persecution for righteousnesse sake . This truth deriued out of the treasures of antiquity , into the earth , the Apostle considering , did not onely not cast away his hope , but was superabundantly ioyfull in all the tribulation of the faithfull ; for they which are accounted worthy to suffer reproches for the name of Iesu , those seeme to possesse the Bill of Exchange of Gods loue , and abound with that price , wherewith they purchase the Diademe of Eternity . Indeed we had rather ( being mindfull of humane frailty ) that glory and riches were in the tabernacles of the righteous : but when we contemplate your miseries , Beloued Sonnes , wee put so much confidence in your vertue , and Christs defence , that we dare congratulate vnto you plenty of triumphs . The Church well hoped indeed , that the minde of the most potent King , who of a Catholique wife wished to beget heires , that might rule his Countrey Kingdomes , being mollified by the fighes of his Wiues ✚ piety , would permit the dowry of royall wedlocke to bee the liberty of faith : but now the vowes and counsels of your enemies are feared ; and whereas the Orthodox religion is crowned with a royall Diadome in that most excellent Queene : yet there are not wanting those , which dare threaten imprisonments and punishments to our sonnes . We belieue there are among you those , who desire to carry about in your owne body the mortification of Iesu Christ , and would contemne the blandishments of pleasure , and titles of ambition , in comparison of the butcherie of hangmen , and ignominy of bonds : yet if any be there , who are possessed with a desire of the prosperity of the present Church , we desire they should take notice , that the Pontifician charity is wonderously sollicitous of their safety , No one duty is of vs omitted , which may conuert the menacing cloud of the growing tempest , into a wished calme of consolation : yet if Hell inlarge her mouth , and mortall cruelty thirst after the blood of Martyrs , yee ought to bee armed with the inuincible buckler of a good resolution , and meditate of Heauen in the prison , of a Crowne in the Racke , of immortality in death . Among the British Rockes of their shipwracke religion , Christs Crosse hath beene a Planke , and hath brought you into the hauen of your desire . This Crosse you must imbrace , by the vertue whereof the bitternesse of punishments is sweetned . Consider beloued Sonnes in what station ye stand , and to whose eyes you are made a spectacle ; the Angelicall Legions do flutter about you , which receiue in their golden violls the desires of the faithfull , and present them at the sanctnarie of the mercy of the Omnipotent ; heauen gates being set open , Christ not only a beholder , but a Rewarder , sheweth you the sacred triumphs of your Citizens , whom purpled in their owne blood , England hath brought into the heauenly assemblies . The anxious prayers of the mournefull Church desire of God for you the spirit of charity and fortitude . The Counsels of the Apostolique Senate , and the prayers of Christendome , take care of your safety in so large a theater of heauen and earth ; what rigour of your constancy , what sublimity of a triumphant minde becomes it you to haue in you ? The Counsels of your Predecessers haue beene in the like ieopardy , the lights of the holy Ghost , and the Armor of light be your wise Oracles , and your actions the examples of fortitude . And if violence preceed so farre , as it compell you to that permitions and vnlawfull oath of Alleagiance of England ; remember , that your prayer is heard of the whole assembly of the Angels beholding you , and let your tongue cleane to your gummes , before you cause the authority of blessed Peter to bee diminished with that forme of Oath . For that is not all , that fidelity be kept vnto the King : but that the sacred scepter of the Catholique Church be wrung from the Vicars of God Almighty ; that which our Predecessor Paul 5. of blessed memory , in so graue a deliberation decreed , that ought ye altogether to obserue , as the Decree of truth . Beloued sonnes , this Tribute , due to the Prince of the Apostles , no threates of men , or flatteries , ought at any time to extort from you ; they that perswade you otherwise , those prophesie vnto you a lying vision , and a fraudulent Diuination . For sooner ought the sword of the mighty to take away from a Christian man his life , tken his faith . Yea if an Angell from heauen teach you otherwise , then the Apostolique truth , let him be accursed . We in the meane time will intreate the Father of lights , that he suffer not the heart of the English King to bee blinded , who shall certainly learne , how great credit is to be giuen to the Catholique subiects , in those things , which you may promise ; who least they should make themselues liable to periury , they had rather breath out their spirit , then their voice . But that your vertue may be found more precious then gold , which is tried in the fire : teach that kingdome , that there is not such force in the cruelty of enemies , that it is able to extinguish the eternall fire of charity in your hearts . Pray for them that persecute you ; humilitie , patience , concord , fasting , praier , are your weapons , which in the cruell conflict ye ought to draw forth , that the Palmes of eclestiall triumphs may flourish in your hands . For seeing Blessed Peter was forbidden to smite with the sword , the cruell assailants of Christ : we exhort you , hauing the prejent good of the Church before our eies , that in the meane time you thinke the thoughts of peace , and that yee praie for eternall life euen for the King , while he takes away your mortall life . So must the soldiers of Christ make warre vnder the banner of the Crosse , the mouth of them , that speake wicked things , shall be confounded , seeing yee know not to hate those , who torment you . But the Lord , who is able to turne your sorrow into ioy , shall bee at your right hand , that ye be not moued , and may not forget his Testament , wherein he hath be queathed the inheritance of the Kingdome of heauen to his imitatours . Let vs imbrace you in the Armes of Apostolique Charitie . Beloued sonnes , to whom we promise the Fathers patrocinie , and most louingly bestow our benediction . Giuen at Gome : St. Peters . vnder the signes of the Fisher . May 30. 1626. the third yeare of our Popedome . THE BAITING OF THE POPES BVLL . ✚ EVer blesse your selfe , when you see the Popes Crosse . This is the beasts Marke , Reuel . 13. 17. It vsually stands in the forefront of mischiefe , like Mysterie in the Whores forehead . Vnder this standard , the Beast warreth against the Lambe . Without this Marke , none may buy , or sell ; as by the Bull of Pope Martine 5. prohibiting Wickliffe and Husse , and others of the same faith , this liberty of common commerce , or trade . The like prohibition was in the Bull of Paul the third , against K. Henry 8. for shaking off the Popes yoake . And Innocent 3. in the Lateran Councill , grants a speciall Indulgence to all his Catholiques thus signed , with the signe of the Crosse ; as the speciall badge of difference , betweene Romes Catholiques , and Heretiques ; as if no Catholiques , that want and doe not avow this marke . Also Pope Clement the 6. in his Bull willed , that all , thus signed , should haue power to deliuer , two or three friends out of Purgatorie . Wonderous feates doth the Pope with this marke ; no lesse then Conjurers do with the name of Iesus . And among others , this is not the least , that by the hanging out of this signe , he blinds the peoples eyes , that they cannot so easily espie , where the proud Antichrist dwelle●h . Like as when a Spanish Pyrat hangs out an English flag . In briefe , this Marke notes that religion , whose mother is Ignorance . Ignorants write their marke , in stead of their names . And to know whose Marke this is , loe , here the name subscribed . Pope Vrban 8. POpe is a title signifying father , and being appropriated to the Pontise or Bishop of Rome , who alone is so intituled , it notes the great Antichrist . The Pope , as much to say , as the Antichrist . Christ saith , Call no man father vpon earth . The meaning is , call no man on earth such a father , as the Pope challengeth to himselfe , namely , Papa , that father , who as supreme ouer all other fathers , will , and must be honoured , and obeyed . Yea he will be such a Papa , or Father , as vnto whose becke , is subordinated and limited that obedience , which all do owe to our heauenly Father . They must no further obey God , then the Pope alloweth : for euen the sacred Scriptures themselues , the onely rule of our obedience to our heauenly Father , are so locked vp in the Cabinet of the Popes brest , that they may yeeld vs no other sense , but what his key openeth , as is intimated in the Bull of Pius the 4. affixed to the Trent Councill , super formâ Iuramenti professionis fidei , ad perpetuam rei memoriam . So that not our heauenly Fathers owne commands may be of force , where the Popes Counter-mand commeth with a Non obstante . This is that Pope forbidden by Christ , thus to be called our Father vpon earth . Yet euer since Boniface the 3. ( who obtained of that Parricide Phocas to be the sole vniuersall Bishop , and was the * first that bore away the title of Pope from all other Patriarches , and Bishops , which euer since hath beene intailed to all his successors , as their proper style quarto modo ) hath that Antichrist tyrannised vnder this name of Pope , by vertue of his vniuersall Father-hood . Hereof we cannot haue a more pregnant proofe , then this present Bull as will appeare in the further opening of it . This Pope , is Vrban the 8. a new name customarily assumed with the Popedome . And lightly they borrow such names , as are contrary to their natures . There haue not beene more wicked Popes , then the Bonifaces ; nor more cruell , then the Clements ; nor more impious , then the Piuses ; nor more noxious , then the Innocents ; nor more turbulent then the Vrbans . As * Vrban the 6. for his implacable furiousnesse , was called of the people Turban , a troubler . And such a Turban I feare we shall finde of this Vrban the 8. as we may easily discerne by the clouen foote of this Bull. The Popes Bull is a prodigious or disastrous blazing starre ; it neuer appeareth , but it portendeth and bodeth some approching fatality , to Princes and States . Onely the Comet is but a signe , no cause of future euents : but the Popes Bull is not onely a signe , but a cause procuring , and producing sad Accidents to ensue : To goe no further then home for instances . To prepare away for the Spanish Inuasion in 88. as an harbinger to prouide them lodging vpon their arriuall on the English Coast , Pope Sixtus the 5 or if you will sice sinque , ( as hauing already cast the Dice for England ) sends out his Balis declatatory , wherein he excommunicateth the good Queen Elizabeth of euer gratefull memory , and absolueth her subiects of their allegiance , lauishing also , out of the bottomlesse bag of his Church treasure , plenarie Indulgence to all foraine States and Princes , that would joyne their helping hand against England . Enough to set the whole Pontifician world about our eares , but that our heauenly Father shewed himselfe more potent in blessing vs , then the Balaam of Rome in cursing vs. Also about the time of the Gunpowder plot , the Pope sent out his Bulls , Clement the 8. by name , as here Vrban the 8. they agree both in name and number , God grant they agree not in the nature of their mischiefesment vs ; or God grant them al the like euents , that formerly . Clement the 8. ( I say ) his Bull or Breeue , being in safe keeping with Father Garnet , and by him shewed to Catesby , by whom this businesse began to bee brewed ; while as yet the powder was but a soaking in the salt-peter tubs , he was so animated with the sight thereof , that he built and founded all his ( otherwise perplexed and tottering ) inuentions vpon those Breeues , wherein Garnet also was not wanting to obfirme him more and more : whereupon the learned Bishop inferreth ; Ita omne malam à Breuibus , Breeuia à Pontifice , so that all mischiefe is from Breeues , and Breeues from the Pope . These two instances may induce vs to take better heed to this new Bull now in hand , and to consider , whether this Vrbanicall Breeue , may not bode at least the like imminent mischiefes to this land , that those did : And so much the rather , if we weigh all the concurring circumstances of the time . The Pope knowes best , how to make his own benefit of others homebred hurts ; his forces are the better vnited , and strengthened , by others diuisions , and he well hopes to licke himselfe whole againe , by others putrifying sores . And so much the more may the force of this Bull bee feared , as not hauing so long hornes , as strong sinewes clossely compacted , like those skales of Leuiathan . Or rather ( lest the impression of feare might bee a preuention of their purpose ) it comes in , like the aspe presented to Cleopatra in a basket of figgs , lurking vnder the greene leaues , the biting whereof is not so sensible , as exceeding mortall . The judicious Reader may therein discerne notable artifice , in tempering strong poyson as it were in a paire of Italian or Spanish perfumed gloues . And were there nothing else , but that it comes from Rome : can any good thing come from Rome ? from the Pope ? Omne malum à Brenibus , Breuia à Pontifice . As when Iulian the Cardinall was much recommended to Sigismund King of Romanes : he answered , Tamen Romanus est , yet he is a Roman . And a pestilent one too , witnesse that woefull ouerthrow at Varna , by Amurath , whereof Iulian was the chiefe cause , hauing perswaded Vladislaus vnjustly to breake the truce with the Turke . To say nothing of a peace now offered ( as they say ) betweene the aduerse parties , but onely this , that such a Treaty will very well suite , and serue this Breeue with occasion , as a milde open season helpeth physicke , to worke the more effectually . But we haue not forgotten their Treaty vpon 88. Nor are we so foolish , or weary of our liues ( I trust ) as with Cleopatra wittingly and willingly , to suffer our selues to be stung with the Popes Aspe , in greene leaues , whose womanish spirit , would otherwise haue fainted to see her owne death . Yea rather we know the nature of such Basiliskes which a man espying first , before she him , the Basiliske dyeth , the man is preserued . Thus such prodigious Comets , may spend their malignant matter , and bee frustrate of their force , and influence , where wise men make right vse of them . Sapiens dominabitur astris : for as the learned Zanchy obserueth well ; Comets cannot cause , but may occasion onely State-ruines , and changes ; as when they inflame the ayre , the ayre mens bodies , the bodies distempered worke vpon the minde ; and all this , taking impression in the most delicate and tender bodies of Princes , working vpon their spirits , causeth oftentimes such combustions , as hasten some fatall periods ; while in the meane time , sage , and moderate Princes can easily preuent such importent operations ; such , and no other is the malignant influence of Papall Breeues , which cannot possesse generous Princes with an imbellious feare of such bruta fulmina , which cannot scare nor scratch any , but Brutes . The sword of good Lawes drawne forth , well burnished , and brandished , to the cutting off but the maine pipes , by which these poysoned waters of Marah , of working dissention betweene the head and the members , Prince and subiects , are deriued from the Papall spring to his Cotholique sons , will through Gods grace giue a speciall defeate to whatsoeuer Papall designe this Breeue clossely intendeth . As followeth . To his beloued Sonnes the Catholiques of England . HAuing spoken of the father Papa , now to his sons : a father and sonne are of neerest relation , and this relation a strong combiner of affections , and ingager of mutuall offices . Sonnes are either by naturall generation , or by legall adoption , or by common appellation , or by spirituall generation ; such here , in a spirituall meaning . As for the Popes naturall sonnes , those he calles his Nephewes , Euphoniae gratiâ as it were a degree once remoued . His spirituall sons we shall better discerne of their kinde , not onely by their father , but by their mother , of whom they are begotten ; namely the Church of Rome , which if it bee that great Whore , described in the Reuelation ( as what more euident ? he that runnes may reade ) hence it appeareth how legitimate they be . So that in a spirituall and mysticall sence , he may as well call these also his Nephewes , as his sons . But in naming them sons , it imposeth on them that filiall , or rather baby blinde obedience , which none but such a father as the Pope , can or will exact of his children . This father if they obey not , aboue , contrary to God , they are none of the Popes true bred sons . But to sweeten their rigid obedience , he styleth them his beloued sonnes ; Yet rather louing , then beloued : for in naturall affection , loue rather descends then ascend : in this , contrary , therefore vnnaturall : I dare sweare such babes more dote vpon their father in their blind affection , then he vpon them ; all the world seeth what be the grounds and ends of the Popes loue to his sonnes . But to passe by that , he calles them the Catholiques of England , all the rest then are Heretiques . But Catholiques they are not simply , but in the compound , Romane-Catholiques ; a right Babylonish word : And such are no true Catholiques , as the learned Bishop hath proued in his Tortura : for he is a true Catholique , that holds the Catholique faith , professed in all ages , according to the Scriptures : not hee that holds faith none otherwise , but with limitation to the priuate sense , and meaning of the Church of Rome ; such is a Romane-Catholique , no true Catholike . But to proceed . Beloued Sonnes , greeting , and Apostolique benediction . A Forme of salutation , farre vnlike that of the Apostles , farre from Apostolique . The Apostles , as Peter , and Paul , in all their Epistles write to Gods elect , to his Saints , by calling , recommending vnto them grace , and peace in Iesus Christ ; that is a right Apostolique salutation . But in the Popes salutation , nothing sounding to that of the Apostles , but the bare word Apostolique , which putteth the greater difference ; for Paul and Peter came in Christs name , the Pope in his owne name ; they salute the Saints with the the Grace , and Peace of Christ , he with his owne Apostolique benediction . An other note of Antichrist , that commeth in his owne name : As Christ said to the rebellious Iewes , If another come in his owne name , him will ye receiue . Now he comes in his owne name , that comes in his owne vsurped authority , as here the Pope doth , with his Apostolique benediction : Yea although the Pope pretend , and claime neuer so much to be Christ Vicar , and so may seeme to come , not in his owne , but Christs ; name : yet vsurping that power , which Christ neuer vsed , as contrary to the dispensation of his ministery ; ( The Popes power being to erect , and support an earthly Monarchy , whereof he may say , as that proud King : Is not this great Babylon , which I haue built for the honour of the Kingdome , by the might of my power , and for the honour of my Maiestie ? ) he therefore commeth in his owne name . So here : His benediction is of himselfe , who in this Breeue cals himselfe , that Apostolique one ; such is his Apostolique benediction , to wit , Antichrists benediction . Thus in stead of Christs grace , he hath Apostolique greeting ▪ in stead of Christs peace , Apostolique benediction : and to whom ? not to the elect Saints in Christ Iesus , but to the Popes sonnes ; not to the faithfull in Christ , but to the Popes Catholiques in England ; such as his father-hood goes about to strip of all the cognizances of Christs faithfull ones ; who as they are truely faithfull towards God , so they expresse the same towards man ; and as to Christ in the first place ; so in the next to the Lords annoynted , their Leige Lord immediately vnder Christ . It followeth . Terrene felicity is not alwaies the benefit of heauen , and the patrimony of piety ; for the Church seeing the peace of sinners , hath often found by proofe , that the power of mortals is the stipend of impiety : Wherefore we preferre the chaines of Martyrs , before the spoyles of the triumphant ; and the King eternall promiseth heauenly principalities , not to them that trample the lawes vnder their prood foote , but to those that suffer persecution for righteousnesse sake . Answer . NOt to insist vpon euery particular , but noting by the way throughout , the Popes egregious hypocrisie and prophanesse , in peruerting and abusing the Scriptures , and the sacred name of God : wee will touch onely vpon the principals . Onely by the way , how doth the Pope come to put a difference betweene terrene felicity , and the benefit of heauen ? seeing that all the benefit hee either hath , or can hope for of heauen , is his terrene felicity . This is the Popes heauen vpon earth ; this is his Peters patrimonie , which in his owne papall sense , is farre from the patrimonie of piety . Or what hath the Church of Rome to doe with peace ? what peace , shee see●h the peace of sinners : A phrase borrowed from Ezechiel 13. 16. And it agrees well with the Pope ; For as those false Prophets saw visions of peace , where there was none : so the Pope . Is he about to stirre vp rebillion , and speakes he of peace ? Or what peace can all popish doctrine , put together , giue vnto a poore sinner ? None at all . For either they puffe a man vp with pride , or possesse his heart and conscience with fearfull perplexities . Peace it giueth none , neither in life nor death . But passe we by that too . The Pope here making mention of Martyrs chaines , cannot but put vs in minde of Father Garnet , & that damned crew , Romes Martyrs : and so may giue vs , ( not without iust cause ) strongly to suspect , there is some exploit towards , which his Holinesse by subtile insinuation animates , and armes his sonnes vnto ; whereby though they should at the worst miscary , yet they should merit no lesse then the honour of Martyrs , such as father Garnet , for abetting the Powder Treason , hath attained to , in Romes Catologue of holy Martyrs . Againe ; speaking of those , that trample the lawes vnder their proude foote : heere hee subtilly glanceth at Christian Magistrates , to aggrauate their subiects hatred against them , as proud violators of the Lawes . But what Lawes ? Gods Lawes , or mans Lawes ? God forbid . But it sufficeth if they trample vpon the Popes lawes , to expose them to the iust hatred of their people . But if the Kingdome of heauen , and the Principalities thereof bee promised , not to the violaters of all lawes : what part then hath the Pope therein , who is the arch contemner of all lawes , can breake them at his pleasure without checke , can dispence euen against the Apostle ? In a word , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that exlex , or lawlesse one ? Let him make much of his earthly principality , for part of those heauenly ( according to his owne speech , according to his owne practice ) he hath none . Which no doubt is the reason , that he so labours tooth and naile to haue his heauen here , vpon earth , turning his Church militant into Triumphant ; as in that * irrefragable decree of Pope Nicholis the 3. verifying to an haire that of the Reuel . 18. verse 17. I fit a Queene &c. onely militant against Christ and his word , against Kings and Princes . This is that which he addes , But to those that suffer persecution for righteousnesse sake . And who are they I pray you ? namely such as suffer for treason and rebillion against their Prince , such as seduce the people of the land , Noble , and base , to acknowledge , and admit a forraine power aboue their owne Prince , as wee shall see further anone : To suffer for these nefarious impieties , is , with his Holinesse of Rome , to suffer * for righteousnesse sake . ô blasphemous mouth ! ô whores forehead ! that dares so diabolically , and shamefully prophane Christs sacred words . Woe be to him , that thus calleth euill good , and good euill ; that putteth bitter for sweet , and sweete for bitter ; that turneth the truth of God into a lye , putting rebellion for righteousnesse ; that dare thus make a mocke of sacred Scriptures . Call you this Christs Vicar ? Nay , tell me , is not this that scarlet coloured Beast , full of the names of blasphemy , Reuel . 17. 3. for to fill vp the measure of this shamelesse blasphemy , he goeth on . This truth deriued out of the treasures of antiquity , into the earth , the Apostle considering , did not only not cast away his hope , but was super abundantly ioyfull in all the tribulations of the faithfull ; for they which are accompted worthy to suffer reproaches for the name of Iesu , those seeme to possesse the * bill of exchange of Gods loue , and abound with that price , wherewith they purchase the diadem of eternity . Answer . STill the Beast , full of names of blasphemie , all along ; He addeth the example of the blessed Apostle , in reioycing in his sufferings . This truth . What truth ? that to suffer for Treason , for rebellion , is to suffer for righteousnesse sake ? surely your Holinesse must either egregiously equivocate , meaning by , for righteousnesse sake , to suffer righteously , or iustly for Treason , and the like , as the penitent Theife confessed on the Crosse : or else you goe on most shamelessely to blaspheme . But out of what Treasures of antiquitie ( I pray you ) it this truth of yours deriued into the earth ? * or when ? when Terras Astraea reliquit ; in that age , when truth forsooke the earth ( Rome ) and went into heauen , then succeeded this truth of yours in stead thereof . Or when that greate Starre called Wormewoode ( a true type of your Luciferian Apostacie ) fell from heauen , which so imbittered the waters of the sanctuary , that many thousands haue died thereof , after which followed a great ecclipse of the heauenly bodies , euen to a third part of their light ; which by degrees at last ( as in the next chapter ; for so in that booke is described the graduall growth of the Mysterie of Iniquitie ) through the smoake of hellish doctrine , ascending out of the bottomelesse pit , were wholly darkned through your Egiptian Church , as we see this day , the Sun shining onely in Goshen by the beames of the Gospell : then , then ( I say ) began this Romane Catholique truth , to be deriued into the earth , from no other treasues of Antiquitie can you deriue it . We know what a treasure you haue of Antiquities : but wee haue vpon better search espied your Gibeonitish iuggling , pretending vnto vs , you come from farre , with your old shooes , torne bottles , and mouldie bread . Or tell vs out of what Antiquities or Monuments , euen among the heathen Grecians , or Romans ( with whose old superstitions notwithstanding , & idolatries you fully symbolize , onely you are more grosse , and mad vpon your Idoles , then euer were they ) yea fetch vs ( if you can ) some Antiquities out of the Turkish Alcaron , that hold this Romane truth , that a subiect playing the Rebell , and Traytor against his Leige , and lawfull King , and suffering death for the same , did , as an holy Martyr , suffer for righteousnesse sake . No Heathen , but abhorreth this cursed truth of Rome . Or if ye will needs plead antiquitie for it , take it then : we yeelde you , this truth came from the old serpent , who was the first , that moued mankinde to rebell against his King , in disobeying Gods commandement : Here is antiquitie for you . But will you hereupon inferre , that the punishment of the serpent is for righteousnesse sake ? yet this antiquity was but in fact : the old serpent durst neuer avouch it for a truth , but it lay antiquated , and buried in the ashes of hell , vntill the Pope , and his societie of Iesuites of latter times , raked it vp againe , and with the force of Apostolique power , armed with fiery arguments , haue perswaded their ( first blind folded ) vulgar , that this is a truth deriued from the treasures of antiquitie , that to suffer ( as Romane Martyrs do ) for treason , and rebellion , is ( with the Apostles of Christ ) to suffer persecution for righteousnesse sake . But what is their reward for all this suffering ? yes , saith the Pope ; for they which are accounted worthy to suffer reproches for the name of Iesu . Stay ; A man by this phrase ( Accounted worthie ) might take the Pope for a piece of a good Gospeller , in the point of Iustification vnto eternall life : for this is the holy Ghosts vsuall phrase , to say , They that shall be accompted worthie of that life ; not , They that shall be worthie thereof . But this accompt , here mentioned , is not according to Gods account , but the Popes accompt : such as the Pope accompts worthie to suffer reproches for the name of Iesu , to wit , for his Iesutish doctrines , teaching the lawfulnesse of rebellion against Princes . For vnder this name of Iesu , doth that society of the Iesuites the more easily play the Iudasses , as hee did with Haile Master ; no man easily suspecting , that there should bee the least affinity betweene that sweet sauing name of Iesus , and the massacring Abaddon , or Appollyon . But the reward of such is , They seeme to possesse onely . The Pope dares not say , They do possesse it , &c. for then he should seeme to grant the certainty of saluation , if men in this life were in possession of it . But he must not ouerthrow that Canon of Trent , which dischargeth a sulphurious Anathema , against the doctrine of the certaintie of remission of sinnes , as an Arch-enemy vndermining the golden mines of his Purgatorie . Well , what seeme they to haue ? The bill of exchange of Gods loue , and abound with that price , wherewith they purchase the Diadem of eternitie . Here the Pope fals downe right vpon his doctrine of selfe * merits , so derogatory from , yea , so destructory of that most precious , and pearlelesse ransome , payde for the purchase of those Diadems of glory : Although the Church of Rome makes little difference betweene Christs paying of our debts himselfe , and his inabling vs our selues to pay them ; sauing that they choose rather to haue the fingering of the money themselues , then to trust to Christ for the payment of it : As here the Pope , they pretend Gods loue , Christs merits ; but all is to enable them by graces infused ( their Bill of exchange ) to merit ex condigno the kingdome of heauen , or thereby to purchase the Diadems of eternitie . Well ; But ô yee Pontificians , doe you not teach that those graces of yours infused , may bee altogether , and irreuocably lost ? if then by the way as you are trauailing to make your purchase , and so to take possession of those heauenly diadems , yee chance to meete with theeues , that robbe you of your treasure , and take your purse from you : what will become of your purchase then ? were it not therefore safer for you to follow Christs counsell : Lay not vp your treasures on earth , where the moth , and canker corrupt , and where theeues breake through and steale : but lay vp for your selues treasures in heauen , where it is out of all danger ? what is this , to lay vp for your selues treasures in heauen ? Is not Christ our treasure ? Is not he in heauen ? is not the laying vp of this treasure for our selues in heauen , our laying hold on Christ by faith ? aske the ordinary Glosse In Goelo . 1. Omnem spem in calestibus ponite , lay vp all your hope in heauen ; fide gradientes , charitatem amplectantes , walking by faith , imbracing charity : or following the Apostles practise 2 Tim. 1. 12. I know whom I haue beleeued , and I am perswaded that he is able to keepe that , which I haue committed vnto him against that day . Aske Lyra the meaning . Depositum meum &c. my pledge , that is , my reward , which by faith I haue laid vp to be kept with him , against the day of my dissolution , when my soule shall be glorified , & against the day of iudgement , when my body shall be made immortall . So the ordinary glosse excellently : quia potens est Dominus Depositum meum seruare spe &c. the Apostle is secure in the hope and magnificence of his Sauiour , because what he committeth vnto him , is in safety , and that which he committeth vnto him , is his saluation . This was the ancient Catholique doctrin of the Church to trust in Christ wholly for their saluation . But now from this ancient faith the present Church of Rome is vtterly fallen ; trusting her selfe for saluation , which being in hir owne custody , she confesseth , not without iust cause , that she may come vtterly to loose it . No doubt of that ; yea they haue altogether shut themselues out of the kingdome of heauen already by this their doctrine of Iustification , by their grace infused . For betweene faith and justification , they make such a separation , as they decree in their Trent Councill , that though by euery mortall sinne , the grace of iustification receiued , is lost , although faith be not lost : calling it a Doctrine of Gods Law , which excludeth not onely vnbeleeuers , but the faithfull also ( such as they call their fideles fornicarios , adulteros , molles , masculorum concubitores , fures , &c. ) out of the kingdome of God. This is that doctrine of Romes Apostacy from the faith , shutting hir selfe out of Gods kingdome , as hauing expressely renounced , and abandoned that faith in Christ , the onely purchase of our saluation , as might more abundantly bee shewed . But this may suffice for the present occasion , so punctually offered by the Pope in this place , and that in his owne expresse words , which no doubt were throughly scanned in his Conclaue , betweene himselfe and his Cardinalls , before they should come to see the light , as * Paul the fift confessed of the contents of his Breeue sent hither , Anno 1607. So that in nothing doth the Pope vary from himselfe , but in all points shewes himselfe to be that great Apostate , that Antichrist , from toppe to toe . But to conclude this clawse ; if Treason , if rebellion , if disloyaltie of subjects against their Prince , whereat the Pope here aimeth , be so meritorious , as to purchase the Diadems of Eternitie : then let no malefactor , neuer so notorious , feare hell or iudgement , so hee can but intile his villanies , as committed for the Catholique cause . The old heathen Rome had hir * Culleus for Parracides , but Catholique Rome his Diadems : would not this startle , and astond the very Indian , when he should be told , that the Kingdome of heauen is full of such gracelesse vnnaturals , as for betraying their lawfull Soueraigne , their natiue sweete Countrey , for blowing vp the beautie and glory of their Nation , yea of the whole world , at a blast , doe now , raigne in heauen , wearing eternall Diadems ? would not he make a solemne vow neuer to come there ? Nay more : would Iesus Christ , trow you , trust such Parricides and Traytors to come neere his person now in heauen , lest with Iudas they should againe betray him , and with the Iewes and Romanes kill and crucifie him afresh ? for how could he be perswaded , that such would spare his person in heauen , who accounted it the speciall point of their religion , to Martyr and massacre him in his members heere on earth ? or that they would yeeld obedience , and reuerence to his Royail Majestie in heauen , that stucke not to deface , and defile his image , imprinted vpon his annointed Vicegerents here below ? Certainly that heauenly Ierusalem is compassed with higher , and stronger wals , then to be scaled by such Gyant-like assaylants . Lucifer was cast out of heauen for his rebillious pride : and shall his sonnes thinke to gaine heauen by the merit of their proud rebellions ? Suffice it Cain , when his very conscience gaue him to be a vagabond and exile from that city aboue , and justly for his bloody fratricide , he was the first , that founded and built a city on earth for his habitation . Cain was a figure of the Pope ; and his city , of Rome , the Popes eternall habitation . And for the Popes diadems of eternitie , we reade of a certaine kind of Locusts arising out of the bottomlesse pit , hauing a scorpion-like power to sting , yet whose power was limitted , not to hurt , but onely those , which haue not the seale of God in their foreheades ; which Locusts , like * horses prepared to battell , had on their heads as it were * crownes of gold . Such Diadem ; may the Pontifician priests merit to weare , who not onely resemble these Locusts , but are those very froggs spoken of , Reu. 16 ▪ 13 , 14. which are vncleane spirits , comming out of the mouth of the Dragon , and out of the mouth of the Beast , and out of the mouth of the false Prophet ; being the spirits of Deuils working miracles , and go forth vnto the Kings of the earth , and of the whole world , to gather them to the battaile of that great daie of God Almightie . But passe we to the next . Indeed we had rather ( being mindfull of humane frailty ) that glory and riches were in the Tabernacles of the righteous : but when we contemplate your miseries , Beloued Sonnes , we put so much confidence in your vertue , and Christs defence , that we dare gratulate vnto you plenty of triumphs . Answer . INdeede wee cannot blame your father-hood , ●o wish all prosperity to your Beloued Sonnes ; and for your selfe , and your triumphall chaire , wee are not ignorant how prouident you haue beene in your Pontificall Decrees to estblish a triumphant state , in that your palace at Rome , to be free from all incursions and inuasions , and that by your Apostolicke irrefragable constitution . Onely wee cannot but admire to see how in the midst of all your Pontificiall pleasures , and pompe , you can reflect the bcames of your contemplation vpon the miseries of your afflicted Sonnes in England . But herein yee show the bowells of a father : But you are sensible thereof onely in your contemplation . If you contemplate this out of some propheticall vision , foreseeing the calamities , which your sonnes impieties through your fatherly instigation , may further pull vpon them , if they shall attempt some speciall service for your father-hood , wherein they shall faile of their purpose : herein wee desire , and hartily pray , you may bee as true a Prophet , as Balaam was , who though you would neuer so faine , to obtaine an housefull of gold , and siluer , which you haue formerly had out of England , yet the curse in the end shall fall vpon your own Moabites . But if you contemplate and such great present calamitie vpon your sonnes among vs , wee are giuen hereby to perceiue , that your holinesse may erre ; vnlesse you will excuse it , that you speake it by the figure Iroma : you are able to contemplate more herein , then all wee can discerne with open eyes . Yea on the contrary ( whereof your holinesse cannot bee ignorant ) your sonnes are so kindly intreated among vs , as , though wee might thinke thereby to winne them the more to loue vs , and our religion : yet forasmuch as they are your holinesse owne sones ( wee meane the Jesuites , and Preists especially ) the truth is , we haue the more cause to feare them . We know of old what recompence to expect of the snake , if wee foster him in our bosomes . Thus doe your sonnes recollect their strength among vs , and such vertue , wherein to repose your confidence . Herevpon it is ( in plaine truth ) that your holinesse dare congratulate to your sonnes such plenty of triumphs : you may bee confident of it , so long as your frogs are suffered to friske and range vp , and downe among vs at pleasure , without controwle , in defiance of Lawes and Proclamations , to seduce the Kings Liege people , to increase their number daily , to strengthen their partie , to weaken vs by sowing their seeds of faction , that no lesse then a rich plenty of triumphs must needes insue . But herein wee comfort our selues , that your Papall confidence in your sonnes vertue , is preferred before Christs defence you set that in the first place ; and surely if you had not more confidence in your sonnes vertue , then in Christs defence , it were very small : for wee know , that in Christs defence you haue no confidence at all : your owne apostatized heart can tell you so much . Except yee trust at all in Christs defence , because our sinnes haue so much prouoked God against vs , and none more , then that your sonnes haue beene too indulgently intreated among vs , not onely to the damage , and murther of many soules , if the Lord bee not the more mercifull to giue them repentance , to returne to the truth ; but to the endangering of this noble State , if the same our God no lesse mightily , then mercifully preuent it not . You know too well the Kings of Israeil are mercifull Kings : but wee know againe , that many times pitie , ( though it is pitie ) yet being shewed to Amileck and Aramites , may redound to the Authors hurt ; witnesse these * Kings of Israell On the other side , wee know what Elias did , and afterward what Jehu did to the Prophets of Baal , and what a blessing came vpon them from the Lord , Iehues Sonnes sate vpon the throne to the fourth generation , and had done longer , if hee had not cleaued to the sinnes of Ieroboam . And Jezabell , for all her vengeable malice , and impotent fury , yet could not wreck it vpon Elias , though one single poore Prophet , no more then the Pope with all his pontificall , and imperiall power could preuent poore Luther of dying peaceablely in his bed ; so miraculously mightie is the Lord in preseruing his poorest seruants , that are zealous for his cause . Yf we shew the like zeale now in this frozen age ; wee may with comfort hope for the like blessing , and protection . Then put you neuer so much confidence in your sonnes vertue , our confidence shall bee in the defence of Christ , whose cause wee defend : and so wee doubt not , but ( through Gods neuer failing goodnesse to his people ) all you confidence , and daring promises of plentifull tryumphs will vanish into the ayre , whereof they were ingendred . It followeth . The Church well hoped indeed , that the minde of the most potent King , who of a Catholique wife wished to beget heires , that might rule his Countrey kingdomes ; being mollified by the sighes of his wiues ✚ pietie , would permit the dowry of royall wedlocke to bee the libertie of faith ; but now the vowes , and counsels of your enemies are feared , and whereas the oxthodox Religion is crowned with a royall diadem in that most Excellent Queene ; yet there are not wanting those , which dare threaten imprisonment , and punishments to our sonnes . Answer . YOu meane the Church of Rome ; & what may it not hope ? yet against your hope , the prayers of Christs Church are neuer wanting , for the frustrating of your fairest hopes . Our Church in particular publiquely prayeth . That it may please God to bring into the way of truth , all such as haue erred , and are deceiued . And in another prayer , for the whole estate of Christs Church , in the end of our Communion booke : Wee beseech thee ô Lord to reduce all such , as bee yet ignorant , from the miserable captiuitie of blindnesse , and errours , to the pure vnderstanding , and knowledge of thy truth : that wee all with one consent , and vnity of mind , may worship thee our onely God , and Sauiour . And for our King , blessed bee God , his heart is established vpon firmer grounds , then to be remoued from that true faith , wherein hee was bred , and brought vp , so easily as you hoped : yea that pietie , which with your solemne Crosse you haue so crowned , our hope is , that his Maiesty may in time by Gods grace so purifie , and persit , as that royall Queene shall account it the most rich dowry of her wedlocke , to be made partaker of the liberty of that faith , which her Royall husband professeth , that so they may long enioy a sweet sociall conjunction , as in their affections , so in their Religion . If that noble Lady Anne , Sister sometime to Wenceslaus King of Behemia , being married heere to Richard the 2. King of England , and that in a deplored time , when the Kinges of England were ouer-awed by the Popes vsurped power , being tyrannized ouer also with that spirituall Egyptian seruitude ; if shee ( I say ) by the meanes of this marriage , comming , and liuing in England became so happy , as to be made acquainted with the Gospell of Christ , which shee had , written in the English tongue , namely , the foure Euangelists , with the Doctours vpon them , in the reading thereof shee was dayly exercised ; and so by this meanes also many Bohemians comming hither into England , comming to the sight and knowledge of Wickliffes workes , conveyed the same into Bohemia , whereby a good foundation was laid of planting , and so establishing the true religion there : what hopes then may wee perceiue of this our noble Queene , who beeing married to such a royall husband , who is not onely in title , but in realty , Defender of the faith , yea a Prince , who is excellently able to worke vpon such a noble disposition , by infusing into her the seedes of the true Christian faith ? that so not onely her selfe may become a sound Protestant , but by the blessing of God , this religion may from so noble a roote , multiply and branch it selfe into those her fathers Countries also ; so that when they shall taste of the clusters of Chanaan , growing by the meanes of this blessed vine , hir fathers house may then blesse the time , that euer she was transplauted into so happy asoyle . The Lord bring these faire blossomes of our hope to a timely maturity : as your Pontifician hope is heerein already ( blessed be God ) blasted in the bud . And the same God , that preuented that intended massacre of Religion in Bohemia , by the death of the King Ladislaus , at whose intended marriage with Magdalene the French Kings Daughter of Prague , where , and when the confluence of so many Pontifician States should haue beene , the massacre should the more easily haue beene effected : that God hath , and will ( wee trust ) euer preserue this his true religion professed in England , and that by preseruing the life of our gracious Soueraigne long amongst vs to his glory , and his Churches good , maugre all Pontifician hopes of the contrary . But it should seeme the Popes hopes are turned into feares : but now ( saith he ) the vowes and councells of your enemies are feared . Whom doth he meane here by enemies ? Surely , by coherence with the premisses , he must needes meane the most Potent King , of whom he spake in the former part of the sentence . And certainely in nothing shall our noble King show himselfe more Posent , then by rooting out of his Dominions all Popish Priests , and Iesuites , and by establishing in vnity of doctrine , that Religion , which for these many yeares hath beene so happily mayntained therein . Herein , herein stands the potency and securitie of our Most Potent King : The establishing of true religion , is the establishing of the Kinges Throne . It were happy if other Kinges in Christendome had their eyes opened to see their miserable thraldome vnder the Popes yoake , and vpon what a tottering foundation their Kindomesstand : where Papall authoritie , and Iesuiticall doctrines take place . But here we may not passe ouer , that he faith , Your Enemies . Who ? or whose enemies ? what ? the King an enemy ? to whom ? to the Popes Sonnes here in England : what ? to the Priests , and Iesuites in England ? There were some reason why the King should showe himselfe an enemy to these : for who are more mortall enemies to the King and his Crowne : then they ? But it is playne by the sequell , that hee meaneth chiefely heere such Catholique sonnes of his , as are , or at least ought to bee true subiects to the King. Loe here then Pontifician malice . The Pope doth here most subtilly insinuate , that the King is an enemy to all those his subiects , who are Roman Catholikes . Enough with such a brand , to kindle the flames of hatred , and rebellion in such subiects against their King , while the Pope thus blowes the bellowes . But wherein is the King an enemy ? to their persons ? no : but to their religion , which is enmity against God , and the King. But the Pope feareth the Kings Councells . Now the good Lord so direct the King , and blesse him in all his Councells , that they may more , and more be matter as of feare to the Pope , so of ioy , and comfort to himself , and all his People . But hee feares also his enemies vowes . What vowes ? For tolleration ( forsooth ) of the Popes Orthodox religion , Yf Orthodox , then ought it not onely to bee tollerated , but publikely imbraced , professed , avowed . But if it bee ( as it is ) the Antichristian , Babylonian , Apostaticall , idolatrous religion of Rome , that Where of Babylon : then no vowes , ought either to bee made , or much lesse kept , for the tollerating of such a religion . It is against our vowe in baptisme , wherein we disavow the Deuill and all his works . and therefore all doctrines of Devills . A precontract with our spouse Christ , disanulleth all after contracts with Antichrist , with a harlot : Yea vowes made against God and his word , are ipso facto voyd , and become a meere nullity . And if the Pope at his pleasure can dissolue all lawfull vowes , which being duely made obliege men inviolably to keepe them : hath not God himselfe power to disanull all impious vowes , which are made to maintaine the religion of Antichrist ? Therefore , the Pope must giue vs leaue herein not to giue credit to his Holinesse complaint ; which , howsoeuer , wee knowe to bee most vniust . And whereas the Pope calls his Religion orthodox : let the contents of this Bull witnesse . Wee need goe no further for proofe . Ipse dixit . Yet you complaine , that notwithstanding your orthodox Religion ( a forcible argument , if it were rightly applyed ) your sonnes are threatned . You are sore hurt : you know full well that threatned folkes liue long . But here wee cannot but put your father-hood in minde of your forgetfulnesse . A little before , you contemplate your sonnes miseries ; and now is all come but to a bare threatning ? wee looked for a storme , and behold but a cloud ; for fire , and loe , but a little smoake : onely wee may hence obserue , what punctuall intelligence your vigilant sonnes giue your father-hood out of England . There stirres not a Mouse , but you heare of it : vnlesse you haue it by some speciall reuelation , reflected in the glasse of your contemplation , as your Saints know all is done here below , by the perspectiue Glasse of beatificall vision . Or else happely you haue it by the spirit of Prophecie , as conjecturing what afterclaps , or prognosticating what stormes this Meteor of your Papall Breeue might ingender in this our Northerne Clymate against your Sonnes , when once they should bee so possessed with the malignant influence thereof , as refusing to take the oath of Allegiance , they should not onely incurre a threatning , but of congruitie , yea condignitie merit both imprisonment and punishments . But our hope is , that Non obstante your peremptory Bull , they will shew themselues such true hearted English-men , that they will not deserue in that case , so much as a threatning . But you adde . Wee belieue there are among you those , who desire to carry about in your owne body the mortification of Iesu Christ , and would contemne the blandishments of pleasures , and titles of ambition , in comparison of the butcherie of hang-men , and ignominie of bonds . Yet if any bee there , who are possessed with a desire of the prosperitie of the present Church , wee desire they would take notice , that the Pontifician charitie is wondrously sollicitous of their safetie . Answer . PAuse a while . Here is some deepe matter sure : here is some deepenesse of Sathan , for some Lyncean eyes to discouer . No doubt his Holinesse is great with child , ready to be deliuered of some Monstrous birth ; onely hee wanteth some masculine Mid-wife to helpe at a pinch . To which purpose , behold here a most pernicious clause , closly , inciting such as are of a more Iesuited spirit , to the attempting , of some facinorous , and audacious fact , worthy the butcherie of the Hangman , or the ignominy of bonds . As the Poet spake , but in a farre better sense , then the Pope : Aude aliquid breuibus Gyaris , & carcere dignum ; he ment it by daring to write of the touchy vices of the lawlesse times , wherein hee liued . Would to God Pontifician attempts were no worse then so . But whatsoeuer shame or sorrow their attempts shall make them worthy to suffer ; they are to haue a speciall respect vnto the reward , to wit , the Pontifician charitie , which will make a full amends for all ; his father-hood being so wonderously sollicitous of their safetie . What is the matter ? some difficult enterprise , full of danger ( it seemeth ) to the Actour . In regard whereof the Pope , is no lesse sollicitious ( I wis ) then a naturall father , whose sonne being about to encounter some hideous monster , or to attempt some Herculian labour , is very sollicitous , and anxious of the euent , so full of danger to his beloued sonne : Onely here is the difference : a naturall father in that case would vse all his power to disswade his sonne , yea vpon his blessing to enioyne him not to hazzard his life in such a desperate aduenture : but the Pope on the contrary , animateth , and inciteth his sonnes , by all perswasiue arguments , not onely of profound insinuation , but of professed approbation , to vndertake some desperate enterprise . And enterprises of that nature ( bee they at all aduenture what they will bee ) we may boldly abide by it , that howsoeuer they may endanger the life of the attempter , certainly they doe actually destroy the soule of the atchieuer . But the Pope is so wondrously sollicitous of their safety , that perhaps in case of extremity , if they should chance to dye in hotte blood vnconfessed , hee will , as Pope Clement in his Bull at his Iubilee , command the Angells to take their soules out of their bodies absolued , and carry them straight into the glory of Paradice , and not so much as one touch at Purgatorie by the way . Onely here is one item more ( by the way ) what they doe , it must be as that of Iudas , speedily done , intimated here by desire of the prosperity of the present Church . Present it must bee ; and rather then the Pope will want matter to animate some desperate sonne or sonnes hereunto , besides earnest desire that they should take speciall notice of the pontifician charity , so wondrously sollicitous of their safety : he prefixeth a most horrible Pontifician blasphemy , comparing such his Martyrs to the blessed Apostle , whose * saying the Pope heere vsurpeth , and shamelesly peruerteth ; and their just sufferings ( whether for treason , murder , or rebellion ) to the mortification of Iesus Christ . Now the Lord Iesus destroy thy blasphemous mouth , ô Antichrist . But hee proceedeth . No one dutie is of vs omitted , which may conuert the menacing cloud of the growing tempest , into a wished calme of consolation : yet if hell enlarge her mouth , and mortall cruelty thirst after the blood of Martyrs , ye ought to be armed with the inuincible buckler of a good resolution , and meditate of heauen in the prison , of a crowne in the Racke , of immortalitiain death . Answere NO one dutie is of vs ommitted . The Pope here giues vs to vnderstand , for an vndoubted truth , but implicity , that his sonnes heere in England at this present ( his Iesuites , and Priests ) are wondrous busie and industrious , labouring tooth and naile , with heaue , and shooue , to aduance forward their mischeifeous plot in hand . For [ By Vs ] implyeth the Pope the Arch-Agent , and with him all his actiue Instruments both at Rome and in England , which haue their motion from his hand , and are actuated by that their Head. So that this testimony from Rome seemes to confirme the common rumor heere , that his most white Sonnes sit in Counsell euery day ; that , what they conclude , is forthwith put in execution ; that , all the exorbitant motions wee see in the world , proceed from the wheele , which these Engineers secretly , and imsensibly turne about . So that what Archimedes did by the cleane strength of his ingenious Art , no lesse admirable , then commendable for the defence of his Citty , and Countrey against the Romanes : that doe this viperous brood by their Arte infernall , no lesse detestable then damnable ( infused into them by that Romaine Architect or cheife machinator of all mischiefe ) to betray their owne deare Mother Countrey into the hands of Rome , into the pawes of the Beast , and into the clawes of the Eagle ; euen into the mercilesse crueltie , and tyranny of the Pope , and his most Catholique Sonne : so that in very truth , themselues are the men , that worke themselues daily into the fruition of the calme of their wished consolation : and poore wee on the other side abide expecting , till the menacing clowd breake forth into a tempest vpon our heades . Wee as silly birds , like the Done without heart , sit , and looke on , till the fowler spread his net ouer vs ; or like the foolish * fish , which beaking her selfe neere the banke , suffereth the fisher to tickle , and handle her lightly , till at length hee gripes her fast , and flings her on the Land : shall wee thus suffer Romes Fishers to play , and dally with vs , till by their smooth flatteries , they haue with a suddaine vnexpected jerke cast vs out of our fresh pleasant riuers , that they may presently vnbowell vs , and put vs into their hotte boyling panne , and so deuour vs ? shall thus the theife bee so vigilant , rising by night to kill men : and shall not honest men awake , to preserue themselues ? Hell no doubt enlargeth her mouth , as waiting for the euent of her Sonnes deepe designes , and machinations , that shee may deuoure such a precious morsell , as England is . This Hell is Rome , or rather the Popes Pallace there , from whence , through the Gate-Portusa , a faire way leadeth downe to a place called * the valley of Hell. It is a pregnant embleme of the Papall state . But the Pope here , by his very mentioning of Hells mouth enlarging it selfe , doth from hence fetch fire , to enflame his sonnes with a more violent ardour of hostilitye , telling them that they ought therefore to bee armed with the inuincible Buckler of a good resolution . But that he should withall impute vnto vs mortall crueltie , thirsting after the blood of Martyrs , : we cannot choose but take it for a fine frumpe , or rather for the Sardenian laughter , a most bitter taunt . Wee cruell ? vnlesse by shewing mercy to the Popes white sonnes , wee are therein most cruell to our owne selues , and so may prooue our selues to bee the Martyrs , whose blood that purple whore so thirsteth after . Or doe we thirst after the blood of Martyrs ? doth the Pope imagine so , because England neuer since Queene Maries dayes so much as tasted any such like drinke , that now after so long abstinence , it should bee so thirsty ? but what Martyrs ? if he meane Romish rebels , traitors , murtherers , factious seducers , and the like : cannot our just lawes ( which at first by such villanies were forced to bee made , and now by the like your Romish attempts are a fresh justly enough prouoked to bee executed ) punish such miscreants , but you must charge vs with mortall cruelty , as thirsting after the blood of Martyrs ? such Martyrs of yours , as justly suffered death , for their many treacheries , and treasons in that good Queene ELIZABETHS raigne , against her Royall person , Crowne , and Realme : farre vnlike those Martyrs of Christ , which suffered fire and faggot in Queene MARIES dayes , for the Gospells sake . Or your late Martyrs , Garnet , Catesby , Piercy , Digby , Tressam the two Winters , the two Wrigh●●● Rookwoad , Grant , Koyes , and Faux , those hellish Conspiratours in the Gunpowder-treason . These be your Martyrs : yet call yee vs cruell for executing but justice vpon such malefactors ? Wee know you pretend , you exclaime , you suffer for religion , and therefore Martyrs . So did the Donatists in Saint augustines time , who beeing justly punished by Imperiall Lawes , for maintaining their schismaticall factions , and se ducements , complayned they suffered Martyrdome : whom Saint Augustine reproueth . Hoc putant esse signum , &c. The Donatists account this to be the marke of a true Christian , if hee doe not practise , but suffer persecution : But let them ( saith hee ) aske of the Apostle , what Church Sara figured , when she persecuted her bondmaid . Surely in Sara , the Apostle saith , that the heauenly Ierusalem , to witt , the true Church of God , was figured , which afflicted the handmaid . Si autem melius discutiamus &c. And if wee better discusse the matter , the handmaid did more persecute Sara , by her insulting , then Sarab her , by hampering : for Hagar did iniurie her Mistresse , Sara disciplined her for her pride . A pregnant parallell to this purpose . Hee that is a Seruant , that ought to bee a dutifull , and peaceable subject , playeth the insolent rebell , denyeth obedience , and subjection to his rightfull Soueraigne : the Soueraigne by just Lawes chastiseth such a rebell : whether of these is the Persecutor ? whether of these is the Martyr ? for nor paena , sed causa facit Martyrem , not the punishment , but the cause maketh the Martyr . But Pontificians suffer for Religion : for what Religion ? not that of Christ , but for that , which is flat rebellion against Christ , and his Word , which streightly commandeth loyalty , and subjection to Princes , and Magistrates . In that sense Popish Traytors may be said to suffer for Religion , such a Religion , which is so combined with rebellion , that they can neither bee diuided , nor yet distinguished : so that not vnfitly in this place ( so much doth the Pope recommend and mention his Martyrs in this Breeus ) may wee rancke them with those Heretiques called Martyriam , whom Saint Augustine joyneth with the Satamani , in his 57. cap. de Haeres : These Martyriani were so called , for honouring one of their sect put to death by Luppieianus a Generall , as a Martyr of God , and Christian faith : with these consented the Satanici , or Satiniant , who worshipped Satan , as the Moderator of all their actions , whose manners Saint Iude describeth . These also were consociated with the Euchitae , who despising labour , were all for praying , from whom the whole rabble of Monkes deriue their Order , But how farre the Pontificians symbolize with these , let their owne doctrines , and practises witnesse . But howsoeuer the great Vulcan of Rome heere plyeth his Forge , hee beates , while the Iron is hotte , to frame a compleate Armour for his Sonnes , and an inuincible buckler of a good resolution , concluding this clause with a rhetoricall gradation , that neither the prison , the racke , nor death it selfe should daunt them . But when you Pontificians beginne to call to arme against vs , your pretended enemies : is it not high time for vs to leaue our dallying , and in good earnest to buckle on our armour against your intended mischeifes ? It followeth . Among the brittish rockes of their shipwracke religion , Christs crosse hath beene a planke , which hath brought you into the Hauen of your desire . This Crosse you must embrace , by the vertue whereof , the bitternesse of punnishments is sweetned . Answer . IF the Pope heere did rightly apply Christs Crosse in that sense , whereof the Scriptures spake , namely as it is taken for the conformable sufferings of Christs members : then might wee of the Church of England take vp this speach , and say , that by the Crosse of persecution in Queene MARIES dayes , wee did swimme from the shipwrake to the shoare in Queene ELIZABETHS time ; the blood of Martyrs in that time being the seede , whereof this our Church , by the gracious dew of heauen , and plentifull showers of preaching , is sprung vp and increased to a most fruitfull harvest : and other shipwrake religion wee knowe none , but your Pontifician Religion , which is a totall apostacie from the faith of Christ , wherein you haue too many confederates euery where . Your owne Apostate Marcus Antonius de Dominis , Arch-Bishop of Spalatum , whose Italian spirit being mixed with your Romane , would not suffer him long to abide in the truth , which for a time he embraced among vs : he can tell you of Romish Rockes , of Christian shipwrake , from which in the name of the true Church of Christ , hee admonished all good Christians to keepe aloofe : hee nameth 12. in number , as the most perillous , wherein to make shipwrake of faith ; as 1. the Papacy , which is that great Idol-rocke : 2. Temporall power : 3. infolded faith : 4. Excommunication : 5. the Commandements of the Church : 6. false vnion : 7. the Masse : 8. Auricular confession : 9. Purgatory , together with satisfactions , & Indulgences : 10. Inuocation of Saints : 11. Images and Reliques : 12. Merits . Against all these hee hath so learnedly written , that you haue no other confutation of his booke , but your vsuall argument , the fire . But we will not herein too much presse his authority , as hauing madly made shipwrake on those very rockes againe , after he had once swumme from them vpon the plancke of such a repentance , as issued from the light of his conscience , though not of a sound , and sauing faith . Hee came vnto vs , and hee went out from vs , because hee was not of vs : for had hee beene of vs , hee would no doubt haue continued with vs. But wee haue better testimonie , then that of Marcus Antonius de Dominis , to proue yours to be the shipwracke Religion ; the most cleare , and authentique Scriptures of the Lord himselfe . Vpon these Scriptures , as vpon a most impregnable Rocke , our Church , and the doctrine thereof are built : our religion , and faith is a sound ship in Gods harbour , which might there ride safe , and secure enough , but that your pyraticall sonnes seeke to rend it a sunder , tearing out the planckes , that hauing made shipwrake of the faith of Christ , they might swimme to Antichrist . But it seemeth you hope for some shipwracke to bee made in this our Church , by some rent in the shippe through factious schismes , that so the brackish water of your Romish Sea , may enter in the leake , and so cause our wracke . But as long as we keepe our shippe tite in the vnitie of faith , safe and sound , wee feare not the force of all your Croyzadoes . And if our English Crosses of Iustice , were a little better put in vre against your ouerdaring sonnes , according to their demerits : your Crosse , you speake of , would proue but a poore planke to bring them to the hauen of her desires . Neither is this your Crosses , Christs Crosse , but Antichrists Crosse , an Idol of your owne making : your owne words proue it . Ye say , by the vertue thereof the bitternesse of punishment is sweetened : so that you ascribe a diuine vertue to your Crosse . Nor are wee ignorant of your familiar blasphemies in this kind , in your frequent Orizons , and prayers made to this Idol : your Idol I call it , for you giue the same worship of Latria to it , which you say is proper to God alone . It is your God therefore . And saith your * Thomas Aquinas , whatsoeuer matter the Crosse is made off , wood , stone , * siluer , * gold , wee so worshippe the Crosse ( saith he ) as the Image of Christ , which wee worshippe with the adoration of Latria . And this he will proue by force of argument , saying ; wee giue to that the worshippe of Latria , wherein wee put our hope of saluation but in the Crosse of Christ we put our hope of saluation : for the Church singeth , * ô Crux , aue spes vnica , &c. O Crosse , haile thou our onely hope , therefore Christs Crosse is to be adored with the adoration of Latria : And as it is in the Romane Breuiary , Per fignum Crucis de inimicis no stris libera nos Deius noster , by the signe of the Crosse deliuer vs O Lord from all our enemies . And againe , Lignum Crucis defendat me ab omnibus malis : let the wood of the Crosse defend mee from all euill : yea and in the * Romane Pontificall , the Bishop in the benediction of the new Crosse , saith , Quasumus &c. wee pray thee ( ô Csrist ) to receiue this crosse , as thou didst that , which thou embracedst with thy hands ; and as by that , the world was redeemed from guilt : so the most deuout soules of thy seruants here offering , may by the merrit of this Crosse , bee freed from all the sinnes they have committed . This is that standard , vnder which , as the God of your hosts , ye march , you sing , ecce signum Crucis , fugite partes aduersa : behold the ensigne of the Crosse , fly ye adn erse parties . To the vertue of this Crosse , you ascribe all your bloody Massacres , as when Henry Spencer Bishop of Norwich , at the becke of Pope Vrban 6. carrying hence an Armie into France , where winning a Towne , and putting all to the sword , man , woman , and child , it was sayd , sicque Crucis beneficio factum , vt Crucis hostes it a deberentur , quod vnus ex eis non remansit ; such courage did the Popes absolution of all these his so signed Souldiers put into them . Yet ( not to make you too proud of this your God ) you may remember how often it hath failed you . To giue you but one instance : how sped your Holinesse , when against the Popes Leige Lord the Emperour Fredericke the 2. hee sent his crossed Armie , which the Emperour , for all their Crosses , discomfited , and as many as hee tooke aliue , ript off their crosses , as taking first away their charme , and then hanged them vp . Yea as Abbas Vrspergensis , recordeth ( or rather in his Paraleipomera ) Fredericke marked them with crossed wounds , cutting some of their heads acrosse , and the like : see Albert Crantzius lib. 8. cap. 9. which example , with many more of the same nature considered , might somewhat dampe , and disharten your Catholique sonnes , thus to embrace your crosse , and take it vp in such a disloyall quarrell against their rightfull Soueraigne , whose just cause , the Omnipotent God aboue , will euer defend , maugre all such your superstitious Idols , wherein you trust , yea , though attended with all your falsehoods and forces . And no lesse vaine is the necessary you impose vpon your sonnes to imbrace this Crosse , as if by the vertue thereof the bitternesse of their just punishments should be sweetned . Alas poore soules what blame of Gilead can heale those gasping wounds ; or asswage those griping torments of a guilty conscience , wounded with the ruefull remorse of disloyaltie , rebellion , treason ? euen Iezabell may teach you , Had Zimri peace , that slew his Master ? yea , what Traitour euer found peace of conscience by any such meanes ? But wee hope your sons , at least those of the Laity ( whom your more sprightfull sonnes haue notwithstanding too much abused , in their ouer-credulous simplicity ) as by avowing their fidelity to their Prince , and not intermedling with . but rather seeking by all meanes to frustrate , and put by all such wicked designes against their King , and Countrey , not onely themselues may preuent those fatall punishments , which treasonable practises necessarily pull vpon the actors thereof ; but may with their Prince , and common brethren , enioy those blessings , and comforts , which are the inseperable rewards of vnity and peace . It followeth . Consider Beloued sonnes , in what station yee stand , and to whose eyes you are made a spectacle : the Angelicall Legiens doe flutter about you , which receiue in their golden viols the desires of the faithfull , and present them at the sanctuary of the mercy of the Omnipotent ; heaven gates being set open , Christ not onely a beholder , but a rewarder , sheweth you the sacred tryumphs of your Citizens , whom purpled in their owne blood , England hath brought into the heavenly assemblies . Answer . THe Pope goes on in his martiall style , and his Antichristian blasphemies , that so throughout this whole Bull , hee might shew himselfe that blasphemous Beast in the Reuelation from horne to hoofe . Loe here his sent are in their seuerall stations , marshelled by their Generalls , and Captaines , ready for the fight , to which they are provoked by the consideration of those eyes , that behold them . Who are they ? the Angelicall Legions , what are those ? good or bad Angells ? if any , they should be rather the good Angells : for he attributeth vnto them the office of presenting the prayers of the faithfull in their golden violls at the mercy seat . As if that were the office of the heauenly Angells , which the Pope here seemeth absurdly to gather from that scripture Reu. 8. which is plainely spoken of the Angells Gods Ministers , being the mouth of Gods people , to offer the incense of prayer , and praise , and thankesgiuing vnto Christ ( in that place ) for opening the Booke of the Gospell to his Church , which had bin closed vp by the Church of Rome . Though here his Holines would insinuate vnto his sons his Roman-Catholique practise , and doctrine of praying to Angells , that which the Holy Ghost sets downe expressely as a brand of Apostacy from Christ . Col. 2. 18. 19. So that this Angel worship is an other marke of the Beast , onely hee is a little shy of speaking broadly in a matter so grosse , especially to his sonnes in England , where the light of the Gospell doth easily detect and vnmaske such Popish trumperie ; and as the Father here dealeth tenderly in such tickle points : so his Priestly sons obserue the same rule here in England , among their disciples , with whom they must deale very cautelously , smoothing over their rougher doctrines , and qualifying them with sugar , lest they should proue too tart to those palates , which might happily haue had some tast of sundry doctrines in this Church . But after that their Roman-Catholique disciples are once hardened , and their stomackes strong enough to digest , then they dare loade them with stronger meates , and reueale vnto them the more hydden mysteries of their Romish religion . This is obserued vnto vs by one , who once had beene too well acquainted with such proceedings , when he was a Popish Priest , till it pleased God by the light of his truth to bring him home vnto vs , and make him a worthy member of our Church , and a pregnant instrument to detect Antichrist , with his delusions . But whereas your father-hood tells your sonnes of the Legions of Angells fluttering about them , if you speake of the good Angells : herein we poore of the Church of England comfort our selues against these your vaine boastings , and lying confidence . For wee are sure those legions are ministring spirits , sent forth to minister for them , which shall be heires of saluation : those Angells haue a charge over Gods seruants to keepe them in all their wayes : they pitch their tents round about them that feare God , and deliuer them . They are as an army of fierie chariots , ready to defend one of Gods Prophets , against a whole band of enemies . Therefore in these heauenly Legions , your Sonnes can haue no confidence at all for protection . For how can your sonnes be the heires of saluation , to whom you vtterly deny the meanes of saluation , as is sauing faith in Christ ? what charge can they haue to protect your sonnes , whom you cause to goe out of their waies , by rebelling against God , and their King ? yea rather you , and your sonnes may justly feare , that those Angells shall stand with their swords drawne to stoppe your course , and to cut you off , as that Angell did to Balaam , because your waies are peruerse before God. And know , that if you persist in seeking the ruine of our Ierusalem , one of those Angells is sufficient to smite , and slay a million of you in one night , when you dreame of no such thing . But if by those Legions , fluttering about your Sonnes , you meane the Legions of Diuells ; these indeed no lesse delight in rebellions , treasons , and massacres , then your Holinesse doth , and when you haue done your worke , will be as ready to pay your wages . But for Christ in heauen , although you most impiously blaspheme , in making him an approuer of your damnable practises , and plots : yet rightly vnderstood , true it is , hee sits in heauen , hee beholds all your machinations , and will most certainly bee a seuere rewarder of all Popish impieties against God , and his Lieutenants here on earth : hee sits , and sees , he will laugh , and deride you ; he will speake vnto you in his wrath , and vexe you in his sore displeasure . For the purpled Martyrs , whom England hath sent into the heauenly assemblies : true it is , being vnderstood of the true Martyrs of Christ , whom in the dayes of Queene MARY , the Antichristian crueltie of Rome , rather then England , sent be purpled in their owne innocent blood , into those heauenly assemblies , of their fellow Martyrs and Saints . But those you here call Martyrs , who in England haue suffered just punishments , for their fowle crimes , and abominable treasons , those without repentance dying embrued in their owne blood , were no doubt sent thither , where not all your purgatory flames , though neuer so hotte , can purge away the least slaine of such hellish guilt . So that betweene these Romish Martyrs , and those our English , there is so great a gulph set , that there is an impossibilitie of the least communion of societie . But wee deny not , wee enuy not ( but pitie rather ) that all such your Romish Martyrs goe all to one place , who as they are confederates in the same crimes , so it is just , that they should bee associates in the same place , and state of condemnation . It followeth . The anxious prayers of the mournefull Church desire of God for you the spirit of Charity , and Fortitude . The counsels of the Apostolique senate , and the prayers of Christendome , take care of your safety , in so large a theater of heaven and earth ; what rigour of year constancy , what sublimitie of a tryumphant mind becomes it you to haue in you ? The counsels of your predecessors haue beene in the like ieopardy , the lights of the holy Ghost , and the armour of light bee your wise oracles , and your actions the examples of fortitude . Answer . IN the former clause the Pope animates his sonnes , as being a spectacle of Christ , and Angels : here he sets them in the large theater of Heauen and Earth . No doubt they are to play some notable prize : Or rather hee brings them forth into the open field , where the maine battle is to be fought . Hee is now growne to that confidence in his Pontifician forces , as hee scorneth any more to goe to worke by digging and delving , and close vndermining ; hee will try it out by dint of sword . To this end hee calls mightily vpon his sonnes for fortitude , for rigid constancy , for sublimitie of a triumphant mind , for such bright armour , for such braue actions , as may be the examples of fortitude . This whole clause breathes nothing , but Arme , Arme. Now is Antichrist come to his full height ; hee will now aduenture his Kingdome in one maine battle : now is the time in all appearance , for the fulfilling of that Prophecie Reu. 17. it would be set downe in Capitall letters . THE TEN HORNES , TEN KINGS , HAVE ONE MIND , GIVE THEIR POVVER AND STRENGTH VNTO THE BEAST : THESE SHALL MAKE WARRE WITH THE LAMBE , AND THE LAMB SHALL OVERCOME THEM : FOR HE IS LORD OF LORDS , AND KING OF KINGS ; AND THEY THAT ARE WITH HIM , ARE CALLED , AND CHOSEN , AND FAITHFVLL . The preparation vnto this warre , ( marke it , and marke it well , all yee on the Lambes side ) is set downe in the former chap. vpon the powring out of the vyoll of the 6. Angell ( which noteth this very last time , immediately foregoing the seuenth Angell , at the powring forth of whose vyoll , is the finall , and fatall consummation all these earthly states ) three vncleane spirits like froggs came out of the mouth of the Dragon , and out of the mouth of the Beast , and of the mouth of the false Prophet : for they are the spirits of Diuells , working miracles , which go forth to the Kings of the earth , and of the whole world to gather them to the battail of that great day of God Almighty . Loe here this fulfilled before our eyes this day : when were there more swarmes of Iesuites ( those vncleane spirits , those frogs , those spirits of Diuells , that seduce with lyes that teach doctrines of Diuells ) and that , as is to bee doubted , in England , where this battaile is mainely intended to be fought , then at this day ? how doth the Pope here animate and incite them , and how vigilant and diligent are these froggs , to arme states , and kingdomes here , and else where , yea , like those froggs of Egipt , crawling into Kings Chambers , by their Croking and crowching , to gather them to this great battaile of the great day of God Almighty . Now , euen now ( I say ) is this a doing ; and for their better successe , and good speede in this battaile , they haue the anxious prayers of the mournefull Church . But blessed be God our comfort is , they be but the anxious prayers of the malignant Church , not of the truly Militant . For the Pope speakes of his owne Roman Catholique Church , that Antichristian , Apostatized Church , that whore of Babilon , that enemy of Christ , and his word ; That Church , whose prayers ; are abomination to the Lord ; for as much as they not onely proceede of infidelitie , and want of true faith in God , which they haue altogether abandoned , and accurssed , as in their councell of Trent : but because also they are powred out for obtaining of their most wicked ends , and purposes , as the dishonour of God , treasons , and rebellions , murthers , and massacres , and all mischiefes . God forbid , such prayers , for all their anxiety , should prevaile with God. Nay , God hath forbid it , as he hath forbid such abominable prayers . What successe had the Popes anxious prayers against poore Luther * wherin he solicited Christ , Peter , Paul , all the Gods , and Goddesses , the whole Roman Catholique Church , militant , and triumphant . Or what successe had all his solemne processions , his new letanies to the Blessed Virgin in Spaine , and else where , in behalfe of the invincible Armado ? So little feare is there of any such prayers , though neuer so anxious . But alas ! would to God our sinnes were not more prevalent to pull vpon vs the plague of your spirit of Charitie , and fortitude , then your prayers : which your prayers if they proue to haue any force at all against vs , it is from the impotent strength of our iniquities , not of any your pietie . Wee feare not that awfull name of the Church , though neuer so mournefull , which you arrogate to your selues and appropriate to Rome ; Although wee know that the prayers of the true Church , when shee is most mournefull , are most powerfull with God. Wee feare not the bead-rolles of your Babelling prayers , your Aue-Maries , your Masses , your solemne Processions , and infinit such trumperies . Wee know that your God , is not as our God , euen your owne consciences being witnesses , and so manifold externall euidences of his diuine dealing in mercy for vs , in judgement against you , in all those former attempts of yours against vs. And know O Romish sinagogue , that in vaine doe yee machinate , and meditate the ruine of this faire Church , and state , if wee bee true but to this our God , who hath euer been so true to vs : your warre against vs shall not preuaile , if wee labour to bee at peace with him . Your prayers shall bee of no force , where our faithfull and mournefull prayers interpose themselues . If God , as euer hitherto , bee on our side , how shall you bee against vs : Doe you not remember how many times , how mightily , how miraculously our God hath defended vs , and defeated you ? how he frustrated your proud confidence in that your invinsible Nauy in 88. as he did the Aegiptians in the Red Sea ? doe yee not remember , how in your Gunpowder plott , wherein you digged as deepe as hell , presuming no eye saw you , yet his all-seeing eye espied you , and descried all your councells , to cause the heads of those principall powers to bee mounted as high aboue the Parliament house , as they mined vnderneath it ? Vpon what confidence then dare you now renew your old attempts ? doe you take our God for a changeling ? But yee presume we are become changelings , to make God our enemie . God forbid . Wee haue not yet forsaken our God , as yee haue done : Yet we must needes confesse to our owne shame , that we haue not walked worthy of , nor answerably vnto , all those precious mercies , and blessings of God , which from his good hand vpon vs , wee haue enjoyed for these many yeeres , euen to the astonishment , and swelling enuy of all our enemies . Wee haue too much declined from our first loue : wee haue not rendred to the Lord in thankefulnesse , according to all his goodnesse towards vs : wee haue not been so zealous of his glory , in maintaining his truth in the purity of it , and in suppressing ouer audacious heresie , and Idolatrie among vs , affronting vs to our face . The Lord be mercifull to vs herein . And know , O yee Pontificians , that one publique fast , of our Church solemnly , and sincerely kept , in humiliation for our manifold and great sinnes shall quash , and quell all your Dirges , and Masses , all your solemne prayers , and Processions , all your hypocriticall fasts , and crossings , and whatsoeuer superstitious trumperies , yee can deuise against vs. Did yee not heare , did not the fame thereof eccho vpon Romes gates , what a wonderfull mercy the Lord shewed to this Land the last yeare , when vpon the very day of our publike fast throughout the Land , being the second of August , ( a day worthy to be put in the Rubrick of our perpetuall thankesgiuing ) vpon that very day ( I say ) God began euen miraculously to stoppe that sad and vnseasonable influence of heauen , wherewith our fields , now waxing white to the haruest , were so pittifully drenched , that almost all hope of harvest , was drowned in our feare of a deluge in stead thereof : yet even then began the heauens to cleare , and cheare vp their clowdy , and angry countenance ; when wee began to weepe , they began to smile ; and from that day forward continued so extraordinarily , and constantly faire , without one dayes intermission , vntill by Gods fauour , they brought vs in not onely an harvest in season , but in an extraordinary aboundance ? hath the Lord done thus to vs for temporall things vpon such our humiliation , and will not be also for spirituall much more when wee truly sett our selues to seeke his face and fauour in the pardon of our sinnes ? Assuredly he will. And as you may remember our deliverance from your Gunpowder plott vpon the fifth of Nouember : so yee may bee pleased to recognize , how the same God sent a fearefull vengance , in bringing the same * House downe vpon your heads , when there yee being solemnely assembled , began to erect your Dagon cheeke by joule by Gods Arke , and to aduance the Throne of your Antichrist euen in the face of Christs Tribunall : and all this ( remember , and marke it well ) vpon your very fifth of Nouember . Remember I say , and forget it not , that it may teach you to tremble before that God of Ours : and euer may we also remember it , for thankefullnesse to our God , for vindicating his owne cause , and glory against such proud , and insolent affronts . Well , consult ( I say ) lay your heads , ioyne you forces together , arme your selues with as much might , as yee haue malice against vs , we feare you not , so long as we shall oppose our religious , to your anxious prayers . Wee praying and humbling our selues , as behoues vs , yee shall no more prevaile against vs , then Amaleck did against Israell , while Moses bands were held vp . The Lord giue all his people grace to put on the true Armour of Light , euen the whole Armour of God , whereby wee may stand fast in the euill day . Then shall wee be sure , that not all your spirit of charitie , ( which is nothing else , but the spirit of malignitie , and confederacie against Christ ) now your spirit of fortitude ( which is the spirit of all lawlesse daring against God and his Gospell ) shall any whit auaile you . In the meane time , yee mightily triumph in your hopes , as if already yee had the victorie . So yee did in 88 ▪ so at the Gunpowder plot . Yee may now as well as then , reckon before your Host . Yet it is good for vs to take notice of this your confidence of triumph . It may teach vs , though not to feare your brags , yet not to bee secure , but to prouide betimes to preuent your triumphs , and to turne the examples of your fortitude , into the examples , and spectacles of confusion , iustly falling vpon such Giant-like fighters , against God , and his Word . But beside your anxious prayers , you haue your councels ; yea councels of your onely Apostolicke inerrabilitie , of your Apostolicke Senate , your Conclaue of Cardinals drawing all their councells from your Holinesse breast . For that is the proper seate of all your Senatorian power and councells . Your predecessor Pope Nicholas the third , assumed to himselfe the whole Senatorian power ; he , by decree , shut out all other temporall regiment in Rome and about , and subiected it all to his Apostolick Soueraintie . This now is your Apostolicke Senate . Thus you proue your selfe that Beast , bearing the Image of the former ; to wit , of the ancient secular Roman power : Reuel . 13. Thus you exercise the whole power thereof , being perpetuall Dictator , hauing Consular and Senatorian power , which ioyn'd with Apostolicke , showeth you to bee both the seauenth and the eighth Head of that great Beast , and so insumme , that Antichrist . Your Apostolicke Senate is of no lesse power , then that ancienter Roman Senate , to whom it belonged to admit into , or to reiect from the number of their Gods , whom they pleased . So that Tiberius the Emperour could not preuaile to haue Christ sainted for a God , because the Senate forsooth had not first allowed of it . And doth not your Apostolicke Senate the same ? You saint and defie whom you please , And Christ himselfe is no farther God with you , but as you limit him , by diuiding his Prerogatiues among your other pettie Gods & Saints : yea his mother you set aboue him , & your own Apostolicke Senats aboue all , in Heauen & earth . You told vs before , you feared our Counsels . What need you ? You haue all counsell in your Apostolike Conclaue . You can say to vs , as once your predecessor * Innocent the fourth , to Henry the third King of England , when hee went about to restraine Papall vsurpation in this Kingdome : Rex Anglorum ( in quis ) qui jam recalcitrat & Frederiz at , suum habet consilium : ego vero & meum habeo , quod & sequur . The English King ( saith he ) who now kicketh with the heele , and playeth the Fredericke , hath his Counsell : and I also haue my Counsell which I will follow . Of the two , we feare more your counsels , then your prayers . But forasmuch as you spare not here to blaspheme also the Holy Ghost : our trust is , he will befoole all your Counsels . Dare your father your impious Counsels , and confederacies vpon the Holy Ghost , that his Lights should be your Oracles ? Dare you ascribe your Counsels of darknesse to the illuminations of the Holy Ghost ? Surely your Holinesse is deceiued . Is it not that spirit , which ( as some of the Cardinals with their Pope Iohn the twentie two , sitting in a Counsell at Rome , praying for the presence of the Holy Ghost , said ) appeared in the likenesse of an oughly Owle , out staring the Pope in his face ? This indeed is a liuely embleme of that Spirit , by whose Oracle your Apostolicke counsels are directed . But neuer for shame goe about to perswade the world , that your counsels for treasons , and rebellions , for absoluing subiects from their fidelitie , and allegiance , are the illuminations of the Holy Ghost . So was Mahomets Doue his Holy Ghost . So his epilepsian or comitiall fit , but a trance , wherein he talked with his Angell Gabriell . So might * Eugenius the third , your predecessor , haue two holy Ghosts at once attending vpon him , while , as he was saying Masse , two Doues miraculously ascended and descended vpon him . So Zedechiah the false Prophet might perswade he had the Spirit intail'd to him , as you to Peters chaire , when he said to Michaiah , When went the spirit from me , to speake vnto thee ? So did Numa Pompilius your Romane Law-giuer found and father his Lawes vpon his familiar conference with his fained goddesse Egeria . Such is your Holy Ghost . I quake to repeat the words of your blasphemies . And for your Armour of light , what is it but Pistols , Stellettoes , Poysons , your vsuall weapons , whereby you perpetrate those hellish workes of darknesse , which who so putteth not off , can neuer put on the Armour of Light. Yet notwithstanding all these blasphemies , which shall certainly hasten confusion to Babels pride ; notwithstanding their vaine confidence in many prayers , which for all their number , want weight : yet , forasmuch as at this present , they set all their Counsels a worke for the bringing to passe of some damnable plot against this Church and State , which by all apparant signes , so farre as wee may gather from the language of Babell in this Papall Bull ( wherein his Holinesse is still vp with Constancy , and Fortitude , animating his sonnes to a sublimitie of a triumphant mind , and to be ready to vndergoe imprisonment , the racke , death ; whereof , for ought that wee can see , there is no such occasion giuen to speake , but rather the contrary , in regard of the great mildnesse vsed towards them ; and the large libertie they enioy ) cannot bee any other designe , but some strong and sudden Inuasion , whereby to subiugate this poore Church , and State to Papall thraldome , and to the Iberian ( in plaine English ) Spanish crueltie : this may bee a sufficient warning to awaken vs out of our sweet slumber , and to buckle on out Armour , to defend our Religion , Countrey , Liues , Libertie , the noble England , against this proud Antichrist , and all his Confederates . It followeth . ANd if violence proceed so farre , as it compell you , to that pernicious , and vnlawfull Oath of Alleagiance of England , remember that your prayer is heard of the whole assemblies of the Angels beholding you ; and let your tongues cleaue to your gummes , before you cause the authoritie of blessed Peter to bee diminished with that forme of Oath . For that is not all , that fidelitie be kept to the King , but that the sacred Scepter of the Catholique Church be wrung from the Vicars of God Almightie ; that which our predecessor Paul the fifth of blessed memorie in so graue a deliberation decreed , that ought yee altogether to obserue , as the decree of truth . Beloved sonnes , this tribute due to the Prince of the Apostles , no threats of men , or flatteries , ought at any time to extort from you ; they that perswade you otherwise , those prophecie to you a lying vision , and a fraudulent divination . For sooner ought the sword of the mightie , to take away from a Christian man his life , then his faith . Yea , if an Angell from Heaven teach you otherwise , then the Apostolique truth , let him bee accursed . Answer . A●ter the skirmish all this while , at length his Holinesse comes to the maine battell , wherein the sinewes of Pontifician strength consists , and wherein Antichrist shewes himselfe in his Colours displayed . Here he valiantly cuts in sunder the Gordian knot of all ciuill societie ; not as Peter , cutting off onely the eare , but the whole head from the body . For the summe of this clause is , to charge his sonnes by no meanes to suffer the Oath of Allegiance to bee imposed vpon them eyther by flatterie , or by force . But why should his Holinesse bee so streight laced for the taking of the Oath , seeing hee can with a wet finger , absolue or dissolue it at his pleasure ? Henry the third , King of England knew this too well , when trusting still to the purchase of Papall absolutions , hee would not sticke to sweare , and seale to solemne couenants made with his Nobles in Parliament , which to breake at his pleasure , it was but sending to Rome . But the case ( it seemeth ) standeth now vpon more tickle termes . Something is to bee done out of hand , which eyther will not admit of the Oath , as being a clogge to resolution ; or admitted ; cannot tarie for an absolution from Rome , as being an impediment to speedy execution . But come wee to the words as they lye . If violence proceeded so farre , as to compell you to that pernitious , and vnlawfull Oath of Allegiance of England , &c. Surely such oathes of fidelitie , as must bee extorted from subiects to their lawfull Prince , are scarce worthy to bee trusted ; Slaues and not subiects require such violence . Yet indeed if an Oath be pernitious , and vnlawfull , not violence it selfe should extor it . But the Oath of Allegiance of England ( saith his Holinesse of Rome ) is pernitious , and vnlawfull . Pernitious , to whom ? To his Holines : vnlawfull ? By what law , by none , But his Holinesse owne law . When ( till the Pope broached it ) was an Oath of fidelitie , betweene Subiects , and Prince , vnlawfull ; let the Pope show this ( I say not , in the sacred , but ) in any prophane storie , yea or in the Turkes Alcoran . But it is enough , if the Pope saith it . But if violence , &c. Remember that your prayer is heard of the whole assembly of the Angels beholding you . Remember ? Since when ? Or whence know they this ? The Pope tels them so . But why the Angels ? Were it not more comfort to bee heard of God , then of the whole assembly of the Angels ? But what if the Angels bee otherwise , other where imployed , as in remotest parts , of heauen , or earth , farre from the sight of England ? What if the Popes sonnes doe not pray lowd enough , as to be heard of the whole assembly of Angels ? They had need cry a loud , as Elias told the Priests of Baal . But least , as Elias , wee prouoke their Zeale too much , to launch their flesh , we will passe ouer this ; only noting againe ( being occasioned a fresh ) that this Angell seruice , so much esteemed ; and commended by the Pope to his sonnes , is a most infallible marke of that Antichrist and great Apostate from Christ the Head , as Col. 2. 18. 19. And let your tongue cleaue to your gummes , before , &c. It was a part of Israels song in Babilon : If I remember not thee . O Ierusalem , let my tongue cleaue to my gummes &c. And loe here the King of the spirituall Babilon , vsurpes this Scripture , and would haue his sonnes , conversing in Iury , rather to suffer their tongues to cleaue to their gummes , then suffer the honour of Babylon , of Rome , to be impeached . Yea but the Pope saith not so ; but Rather then you cause the authoritie of blessed Peter to bee diminished with that forme of Oath . What is this to Babylon ? Yes . For Peter from Babylon , writ his Epistles . What is this to Rome ? Yes saith the Pope , Peter was now at Rome , which he calleth Babylon . A sound proofe that Peter was at Rome . Rather shall Rome be Babylon , then the Pope will want Proofe , that Peter was at Rome . For else how shall the Pope be Peters successour ? But admit Peter was at Rome : must therefore the Pope bee Peters Successour : But Peter was Byshop of Rome . To omitt invinsible arguments against it , suppose that too . Yet the Pope can neuer prooue that Peter was Pope of Rome . Great difference betweene the Byshops of Rome , and the Popes of Rome , yea the Pope of Rome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Byshops of Rome , till Constantine the Great , were all , or most of them Martyrs : all of them were of equall jurisdiction with other Patriarches , onely preceding them in order of place , not of power , till Boniface the 3. vsurped his Supremacie over all Byshops , with his Papall Motto , Volumus & Jubemus , we will and command ; after this also , all were subiect to the Emperour , till Gregory the 7. None of them wore any such thing as a single Diadem , till Syluester , none the triple crowne , till Boniface the 8. Yet now forsooth all Papall power and Pompe must be deriued from blessed Peter , which ( alas good man ) he never had . But ( to incist in the present purpose ) where or when , or whence had blessed Peter any such Souerainety , and authority over Kinges , and their Kingdomes ? you haue pregnant proofes for it : as Christ said to Peter , Feede my sheepe : that is , saith your Bellarmine , Regi● more Impera , Raigne as Kings . But Peter was of another minde : as where he teacheth : Byshops not to be as Lords ouer Gods heritage , but as examples to the flocks . And submit your selues to every ordinance of man , for the Lords sake , whether it be to the King , as Supreme . What saith your Holinesse to this ; we know you want not shiftes , as here to accept , and exempt Peter himselfe . What can yee not say , while yee can abuse the Scriptures themselues , as you list ? Peters feeding of Christs flocks , you can turne to Kingly raigne , and convert Peters sheepehooke , into a papall Scepter . Christ bid Peter , launch out into the deepe : here ( say you ) the Pope hath power giuen him to fish all the world . Thus , yee neede never want Scripture to proue your Papall Paradoxes . But what say you to Peters paying of Tribute to the Emperor for Christ and himselfe , at Christs appointment ? Is not Tribute a token of subiection ? But from this very place , your Bellarmine can learnedly proue Peters Supremacie over all . But over Princes too ? Yes by the bye , in directly , at least in ordine ad spirituali , yea , the Pope Vrban himselfe , no lesse learnedly , then Papally , interprets that place of the Tribute in the fishes mouth , saying , * that by the piece of money in the fishes mouth , is meant onely the exteriour things of the Church , which she giueth to Kings , to defend Her in peace , but not the Pontificall Apex or Supremacie , which is supereminent in the mouth of the head of the Church . So the Pope . Though Christ said , Pay that for Me and Thee , speaking expressely of their persons , implying the subiection of Ecclesiasticall persons to Emperours , and Kings . And as the Glosse confesseth , Tributum est signum subiectionis : Tribute as a signe of subiection . And yet more , rather then faile , Cardinall Baronius hath taken in hand to proue the Pop●s Supremacie , as well Papall , as Sacerdocall , from the very shadow of Peter , Act. 5. 15. which shadow the Pope retaining in himselfe , makes him a complete Lord Paramount . Thus by hooke or by crooke you will haue it , though all proue to bee but a shadow . But will you , nill you , both Peters practise , and Peters doctrine are flatte contrary to yours , and crosseth all your Glosses ; nor haue you so much as a shadow for it . Yet if your plea from Peter , as his Successor , will not hold water : yee adde ad corroborandum titulum ; your plea from Christs Vicarship . You say , that is not all , that fidelitie be kept vnto the King , but that the sacred Scepter of the Catholike Church bee wrung from the Vicars of God Almightie . That you here againe sleight our gracious King , not vouchsafing him the title of King of England , or your sonnes King , wee maruell not ; we smell your secret reseruation , either that he is no King , that holds not his crowne of your holinesse ; or that the Kingdome of England in speciall , is none otherwise to bee holden , but as in King Iohns time , in see of the Pope . But great reason you should haue regard to your Catholike , or rather your Romane Catholike Church . For sure the Catholike Church of Christ neuer had any such sacred Septer , as you speake of , to which the disposall of Kings , and Kingdomes is subiect . But your Romane hath , and therefore not Catholike . Whence then haue you this sacred Septer ? by vertue of your Vicarship of God Almightie . Doe not now equiuocate with vs : or , goe not about to found a new Vicarship : yet this is not the first time , you and your Predecessours of late dayes haue entituled your selues Gods Vicars . As in that inscription or Dedication to Paul 5. ( whom by and by yee name ) Paulo V. Vice Deo : to Paul V. vice God : whereof the numerall letters , as well in the Latine as in the English , make vp the number of the beast , 666. you were wont formerly to content your selues with the title of Christs Vicar : but now must yee be the Vicars of God , of God Almightie : that from thence you may deriue an omnipotencie to your selues , as it was added to that former inscription : Paulo V. vice Deo , totius orbis Christiani , Monarchae & Pontificiae omnipotentiae defensori acerrimo : To Paul 5. vice God , the Monarch of the whole Christian world , and the most stout defender of the Papall omnipotencie . No maruell then , if you entitle your selues , the Vicars of God Almightie , rather then of Christ . But ( you will say ) all comes to one reckoning , sith Christ is God Almightie ; and therefore it is all one to be the Vicar of Christ , & of God almightie . By your fauour , no : for although Christ be God almightie yet in this case of your pretended Vicarship it is one thing to say Christs Vicar : another , God Almighties Vicar . Christs Vicar here on earth wee acknowledge none , but his owne and the Fathers holy Spirit ; him , Christ sent to supply his stead , at his ascension . This Spirit gouernes and directs his Church into all truth . This is that other Comforter , the spirit of truth By this spirit Christ is present with his Church to the end of the world . But for any one visible , and singular Vicar , Christ hath appointed none , the Church acknowledgeth none . As for any Vicar generall visible of God almightie , simply considered as God , and gouernour , and iudge of all here on earth , wee acknowledge not any . Onely all lawfull Magistrates , as Kings and Princes , are as so many Vicegerents of God almightie , to gouerne and moderate their peculiar Dominions , in , for , and according to God , and his word ; these be Gods Lieutenants here on earth , and therefore called Gods. Now giue me leaue to tell you , that the iurisdiction of God almighty here on earth is distinct from that of Christ . Gods iurisdiction is also in things temporall : Christs iurisdiction as Mediator is in things spirituall . These two iurisdictions are not compatible , not coincident , or concurrent in their totall extent in any one man. Onely the outward politie of the Church , both as touching persons , and causes Ecclesiasticall , are subordinated to God almighties Lieutenants here on earth , as all supreame Magistrates : so that in this regard , those that are Christs Vicegerents in common , as all faithfull Ministers of the Gospell , who are Christs Legats , or Ambassadors ( 2. Cor. 5. 28. ) are for their persons , and outward estate subiect to God almighties Lieutenants , set ouer them . So that if you will confine your selfe to the title of Christs Vicar : first , as no man is capable of that title , as you challenge it : so neither can you by vertue thereof shew you haue any such power deriued vpon you from Christ ; for Christ left , or bequeathed no other kinde of power to his Church , but such as himselfe , as he was the Minister of the Gospell exercised in his Ministers here on earth . Now Christ in that dispensation of his , exercised no such power or iurisdiction ouer Kings , and Princes ; yea , he practised the contrary ; he submitted himselfe to pay tribute to Caesar ; yea , to be iudged at Caesars barre , from which the Pope hath exempted himselfe , and Clergie , by his papall decrees . And was it , because Christ wanted power to vindicate and defend himselfe from Caesars power ? No surely . With the breath of his mouth his apprehenders fell backward to the ground . Hee had twelue legions of Angels in readinesse to defend him . Object . But had not Christ , as being God , soueraigne power ouer Kings and Princes , to dispose of their kingdomes , and the like , if it had pleased him ? Answ . Christ the Mediatour ( the office whereof he came to execute ) is to be considered , not simply as God , but as hee was God-man . In that regard the power of his dispensation , was limited by his Father , that sent , and appointed him . So that Christ said , I came to doe , not mine owne will , but the will of him that sent me . Not that Christs will was contrary to his fathers , but subordinate onely , as Mediatour , to doe that which the father appointed him , and no more . Christ would not , must not goe beyond his Commission , receiued of the father . Now the Father gaue him no such commission of a temporall iurisdiction , no not so much as in small causes . When those two brethren came to him , intreating him to diuide their inheritance betweene them : hee refused , saying , Who made me a Iudge , or a diuider ouer you ? Hee had no commission in such things from the Father . And if not in smaller matters , as that was , how much lesse ouer Emperours and Kings . Obiect . But although Christs power was limited , during his abode on earth in the state of his humiliation : yet after ▪ his resurrection , hee receiued an absolute , and vnlimited power : as he saith , All power is giuen mee in heauen and earth : from this power doth the Pope , as Christs Vicar challenge a Supremacie ouer Kings and States , to depose , dispose , &c. Answ . When Saint Iohn in that vision saw the great where , that Beast full of the names of blasphemie , hee wondred with great admiration . But when wee see this blasphemous Beast not in a vision , but with open eyes , how can we choose but greatly wonder ? for this very speech of Christ , the Pope assumes as spoken of himselfe , and that in as full , yea , more ample māner , then Christ applied it to himselfe . For although by this speech Christ declared himselfe to his Disciples , and so to his Church , to be the Sonne of God consecrated for euer Lord ouer all , to the great comfort of his drooping Disciples , now at his departure : yet herein doth not Christ show any alteration in the dispensation of his Ministery , deputed to his Disciples . Hee doth not hereby inuest his Ministers with a larger power and commission , then himselfe executed in his owne person , while hee was with them ; for what followeth ? All power is giuen me in heauen , and earth : go ye therefore and teach all Nations , baptizing them , &c. Hee saith not , Goe yee therefore , and exercise this power of mine ouer the Kings of the earth , and if they will not obey your Ministerie , depose them , or absolue their people from their allegiance , and dispose you of their Kingdomes to whom you will. Much lesse said he any such thing to Peter alone : Goe Thou therefore , and haue thou all power in heauen and earth , for thee , and for thy successour in the See of Rome . No such thing . All the power that Christ delegates to his Disciples , and that in common men , is for their Ministeriall function , to preach the Word ▪ and administer the Sacraments . Herein Peter had but his share with the rest of his fellowes . They were ioyned in equall Commission , none aboue another ; much lesse aboue others in any Temporall Iurisdiction . To this their function , Christ to animate and arme them , against all difficulties , and discouragements , either in regard of their owne infirmities , and naturall disabilities , or of the worlds malice and might in opposing them : hee tels them , All power is giuen me in heauen , and earth : Goe yee therefore , &c. Feare nothing , for I , who haue all power giuen me in heauen and earth , am with you , and will be with you to the end of the world . And it is worth the noting , that this last charge , which Christ ( now leauing the world , and so his Disciples , as concerning his bodily presence ) gaue vnto them , hee gaue it in common to them all , without putting difference : which plainly sheweth , that Christ left no Supremacie to Peter ouer the rest of his fellowes , as the Pope vsurpeth , which otherwise no doubt hee would haue expressed , if it had bene such an Article of faith , whereupon depended the necessitie of saluation , as Pontificians teach . Yet for all this , the Pope will needes ( as Christs Vicar ) challenge these words to himselfe , and be an equall sharet with him in them , All power is giuen mee in heauen and earth . For they say , Christ and the Pope haue but one Consistorie ; and , saith Bellarmine , Nomina omnia , quae in scripture is tribuuntur Christo ( vnde constat cum esse supra Ecclesiam ) eadem omnia tribuuntur Pontifici . All names , which are giuen to Christ in the Scriptures ) whereby he is declared to bee ouer the Church ) all those same are attributed to the Pope . Thus in the Councell of Latera they called Pope Leo 10. the Lyon of the Tribe of Iudah ; and many other names of Blasphemie , which are spoken personally of Christ : yea the Pope himselfe saith ( Boniface 8 ) That Christ , Peter , and his Successour , are all one head of the same Church . And Pope Nicolas 3. goes a little higher ; Christ ( saith he ) hath placed the mysterie of the Apostolike function principally in blessed Peter , the chiefe of all the Apostles , that from him , as from a certaine head , he might diffuse his gifts , as it were into all the body : for , taking him into the fellowship of the indiuiduall vnitie , the Lord would haue him named that , which he himselfe was , saying , Tues Petrus , & super hanc Petram &c. In a word , the Popes triple crowne , is to signifie his triple Dominion and iurisdiction in heauen , earth , and purgatorie , and those subterrestiall or infernall kingdomes , according to that Phil. 2. v. 10. & Psal . 8. 7. v. 8. which places they familiarly apply to the Popes vnlimited power in these places ; vnderstanding by the Beasts , men on earth , by the Fishes , soules in hell , and purgatorie ; and by the Fowles , the winged Angels ; ouer all which , the Pope saith , he hath dominion . Thus all power is giuen him in heauen and earth . Thus hee runnes away with Christs power , but leaues the charge of Christ to his Disciples , to preach the word , and administer the Sacraments . But in the meane time , all this arrogant , and blasphemous vsurpation of the Pope , what doth it , but most clearely conclude him to be that Great Antichrist , described in the Scripture ? This is hee , that exalis himselfe aboue all that is called God , or that is worshipped . This is hee , that sits in , or vpon the temple of God , shewing himselfe that he is God ; to wit , inuested in all the power of God , and of Christ , in heauen , and earth , as the Vicar of God almightie . Herein , hee is not Christs Vicar , who would not meddle in matters of the world ; but indeede his Vicar , that said to Christ , All this power will I giue thee , and the glory of them ; for that is deliuered vnto me , and to whomsoeuer I will , I giue it . The Dragon spake this : and of Antichrist it is said , that he hath two hornes like a Lambe , but speakes like the Dragon . The Pope speakes iust like the Dragon here . See this verified in the Pope to an haire , to a very letter . Pope Hadrian saith , Vnde habet Imperator Imperium , nisi à nobis , &c. From whence hath the Emperour his Empire , but from vs ? that which the Emperour hath , he hath it all of vs &c. Loe , it is in our power to giue it , to whomsoeuer we will. Therefore wee are appointed of God ouer Nations , and Kingdomes , that wee should destroy and plucke vp . See how like the Sonnes voice is to the Syres . Hee speakes iust like the Dragon , onely in a more loftie stile , wee , for I. Also Pius 5. in his Bull against Queene Elizabeth , of happy memorie , vsed the like speech in Ier. 1. v. 10. So that the Pope , and his clients conclude , that all Emperours and Kings hold their Empires , and Kingdomes but in fee of the Pope . Thus Henry 1. King of England , was glad with much paying and praying to obtaine of Pope Alexander the 3. that he , and his successours should haue the title of the King of England . This held till King Iohns time , when the P●pe againe resumed the kingdome of England into his own power , but was content at length to let King Iohn haue it to farme . So Pope Celestine 3. crowned Henry 6. Emperour , and his Empresse with his holinesse feet , and when he had done so , strucke it off againe with his foot ; to signifie it was in the power of the fame foot to take away his crowne that had put it on . Thus we see Antichrist exalting himselfe aboue all that is called God , and that in the highest degree . So that it may be admired , that any man hauing but his eyes open to compare the Pope with his owne picture , can doubt , that he is that Antichrist ; vnlesse such men be giuen vp to a strong delusion , because they receiued not the loue of the truth . But it is lamentable to see learned men so blind-folded , as not to see this Mysterie of iniquitie . But more pernicious , that not seeing it themselues , they would perswade the world also , that the Pope is not Antichrist . Is it time now to make Apologies for the Pope not to be Antichrist , when he so egregiously plaies the Antichrist , euen vnder our noses ? when hee goes about to seduce , and withdraw the hearts of subiects from the King , from our gracious Soueraigne ? It was Tortus his speech , noted by the learned Bishop , in his Tortura , to be Romes Doctrine , that at the hissing of a slye , which is in Babylon , namely at Rome , the subiects would reuolt from the obedience of their Prince , and so by the window treason immediately entreth . The Pope is the flye of Babylon , who can make of the Prince , no Prince , of the subiect , no subiect , and the no subiect , against the no Prince ; what may he not attempt ? But this is , in case the Prince bee an Hereticke , or Schismaticke . And what is it for the Prince to be an Herticke : forsooth , if hee doe not yeeld himselfe the Popes Vassall ; which ( saith the Bishop ) is else to deny one of the prime Articles of the Christian faith . It was the case of Philip le Bell. Thus the Bishop . To proceede : the Pope mentioneth a graue Decree of his Predecessor Paul 5. no doubt he meaneth that Bull sent hither into England , inhibiting his sonnes the oath of allegiance . The Pope calleth it a Decree of truth , which must be diligently obserued . For a taste , I will insert one sentence of it , cited by the learned Bishop : Vobis ex verbis ipsis ( Iuramenti ) perspicuum esse debet , quod huiusmodi iuramentum , saluâ fide Catholica , & salute animarum vestrarum , prestari non potest ▪ From the very words of the oath , it ought to bee cleare vnto you ▪ that saith an oath cannot be vndertaken with the safetie of the Catholike faith , and the saluation of your soules . If so , good reason their tongues should rather cleaue to their gums , then they take it ; great reason , that neither threats , nor flatteries extort it from them : rather part with life , then faith : yea this they must bee so vndoubtedly resolued of , that If an Angell from heauen teach otherwise , then this Apostolike truth , let him be accursed . Here at last breakes forth the thunderbolt it selfe , which were enough to blast the very Angels of heauen ; if , for subiects to denie due obedience to their lawfull Princes , were an Apostolike truth . But can a Christian eare heare such blasphemie without horror , with any patience ? This an Apostolike doctrine , an Apostolike truth : Papall it is , Diabolicall it is , raked out of the pit of hell . Apostolike it is not , neither from Paul , nor Peter : from Paul 5. but not from Paul the Apostle . Paul teacheth the contrary , Rom. 13. Peter the contrary , 1. Pet. 2. 13. how durst you , you blessed Apostles , preach such a doctrine , as is contrary to the Apostolike truth of Rome ? either you must recant your doctrine , or loe a smoaking Anathema is breathed out against you . But lest those holy Apostles , lest God himselfe , lest Iesus Christ , lest the holy Ghost , lest the whole sacred word of God should come within the danger of the Popes curse , and all for the mistaking of one word Apostolike , for Apostaticke . We are rather to thinke , that as Manicheus writing himselfe Apostle , hence hee would conclude his damnable doctrines to be Apostolike : so the Pope calling himselfe that Apostolike one , therefore all his lying Oracles must be taken for Apostolike truths . And see here also how impiously the Pope goes on to peruert , and prophane the sacred Scripture . If an Angell from heauen teach you otherwise , let him be anathema . This was the Apostles speech to the Galathians , rightly applyed . The Pope vsurpes the same words , but to his most wicked purpose . Herein also hee shewes himselfe that great Antichrist , who was of old noted to be an egregious falsifier , and peruerter of the Scriptures . Take one example : Origen saith , Omnis sermo qui profitetur , &c. Euery speech that professeth the expositions of the Scriptures , and the faith of them , and hath not the truth , is iustly to be vnderstood to be Antichrist , comming in Christs name , and saying , I am Christ , lying , and not able to shew the forme of truth in himselfe . How truly this is verified of the Pope , among infinite other instances of his audacious peruerting of Scripture , this one here , taken from the Apostle , may sufficiently euince . But the Oath is preiudiciall to the Catholike faith : to what Catholike faith ? you must vnderstand there is a twofold Catholike faith : the one , that of the Scriptures , of the Old Testament , and the New , of Christ , and the Apostles and Prophets , of the whole Church of God in all ages , in all places of the world , which is therefore called the Catholike faith , because it is vniuersall , and this is the onely true and proper Catholike faith . There is another faith , that hath the name of Catholike , but with an addition , either expressed or implied , to wit , the Romane Catholike faith ; and because Romane Catholike , therefore indeede not Catholike , no true , but a bastard Catholike faith . The obiect of this Romane Catholike faith , is together with the History of the Scriptures ( for the mysterie of the Gospell contained therein to euery true beleeuers saluation , they exclude from being so much , as a partiall obiect of this their faith , but in generall onely , as an History ) the Apocryphall Bookes . Which Saint Ierome saith , are for instruction of manners , not for instruction of faith , all their Traditions which they call Apostolicall , all their Decretales and Extrauagants , and aboue all , that which is the summe of all the rest , the Oracle of the Popes owne breast inerrable ; and so whatsoeuer his Holinesse either hath taught , or shall hereafter teach , as he seeth to be most commodious , for the present state of the Church : all these are the adequate obiect of this Roman-Catholike faith . Among which Doctrines Apostolike this is one , to denie fidelitie to Kings and Princes , when the Pope commandeth . This is an Article of the Romane Catholike faith , not to be violated vpon paine of damnation . So that to take the oath of Allegiance , and keepe it , as it cannot stand with the safetie of Romane Catholike faith , so neither of their owne saluation . Why so ? By the irrefragible decree of Pope Boniface 8. Porrò subesse Romano Pontifici , &c. Finally , to be subiect to the Pontifie or Pope of Rome , we declare , determine , define , and pronounce , that euery humane creature is bound vpon necessitie of saluation . But by what authoritie ? The glosse giues the reason , from the very first word , Porrò . Porrò , id est , Certè , quia sic est : Truely , because it is so . A most Papall reason : for as the Glosse saith sententiam , &c. that which is no sentence , he maketh a sentence : iniustice he can make to be iustice , yea of nothing something : quia in his qua vult , et est pro ratione voluntas : In those things which he will , his will is for a reason . Nor ought any to aske him a reason of his doings : sic volo , sic iubeo , is sufficient , quia plenitudinem obtinet potestatis ; because he possesseth plenitude of power : nor is he pure homo : and if hee shall carrie with himselfe millions of soules into hell , there to be punished cum prime Mancipio , with the great Diuell of bell ; yet let none presume to blame , or iudge him for it . So that , though he should deceiue many here in England , perswading them , that disloyaltie to their Prince , that rebellion , and treason are Apostolike doctrines , and so leade them with himselfe into hell , they haue their amends in their owne hands , as the Pope hath the Law in his . It followeth . We in the meane time will entreat the father of lights , that hee suffer not the heart of the English King to bee blinded , who shall certainly learne , how great credit is to be giuen to Catholike subiects in those things , which you may promise ; who lest they should make themselues lyable to periurie , they had rather breath out their spirit , then their voice . Answer . How ? after all these blasphemies against God , and his word , dare the Pope intreat the Father of lights ? vpon what confidence ? vpon what hope to be heard ? Will the Father of lights heare the prayer of the man of Sinne , of the Sonne of Perdition , of the great Antichrist , the Beast full of blasphemies ? yea rather , as Christ forbad the diuell to confesse him , to vsurpe his name , to preach of Iesus : so we intreat the Pope , not to intreat for our King the Lords Annointed : hee needeth none of such prayers . Hee hath daily thousands of good Christians , of his louing , and faithfull subiects , to entreat the Father of lights for him , for his life , Crowne , Kingdome happinesse ; which prayers no doubt will preuaile with God to defeat all Romes prayers and plots , and practises , against our noble King , Church , and State. We know the Popes prayers to be meerely pharisaicall , in stead of praying , to prey vpon vs , vnder the colour of many Pater nosters , to deuoure our habitations . Against the Popes prayers here , our most humble , and harty prayers , and shall be to the Father of lights in the name of his Sonne Iesus Christ , that hee will not suffer the heart of our dread Soueraigne to be blinded with Popish bandishments , and faire promses , that so he may not too dearely buy the certaine knowledge ; how great credit is to be giuen to Romane-Catholikes , in those things which they may promise . For note how his holinesse in the very next words bewrayeth how little confidence is to bee giuen to such promises , as his Catholike Sonnes may make ; for saith he , least they should make themseles liable to periurie . But it is something , that the Pope had rather his Catholike Sonnes should by making faire promises , hazzard their fidelitie therein , then by taking the Oath , incurre the danger of periurie . Although a good Christian makes conscience as much of his solemne promise , as of an oath . But it seemeth , if his Catholike Sonnes should take the oath , the Pope puts them in minde , they should thereby expose themselues to periurie ; so that if they doe but promise fidelitie , he teacheth them the very ready way to perfidiousnesse , and breach of promise : for if an oath cannot preserue them from periurie , how shall a promise from breach thereof ? seeing both periurie and perfidiousnesse grow from the same root of Iesuiticall doctrine , Nulla fides seruanda cum hereticis : no faith to be kept with heretickes . Herein therefore the Pope is to be commended , that seeing he tels vs plainly , he will keepe no faith with heretickes , neither will he make any faith with them . Onely herein he is most vniust , that not onely those , who are the onely true , and orthodox Catholikes , he cals heretickes , and those that are his sonnes , and consequently the limmes of Antichrist , Apostates from the faith of Christ , he calleth Catholikes : but more especially that hee goeth about to perswade subiects , not to enter into couenant of fidelitie by oath to their rightfull , and onely Soueraigne King ouer them vpon earth , next vnder God ; which couenant they ought not onely to make , being demanded , but betweene God and their owne heart religiously to vow , and before all the world faithfully auow . He that shall perswade men from this naturall bond of dutie , is a traitour , and vsurper ouer God and man , euen the great Antichrist . Howsoeuer , I am perswaded the Pope hath no one Catholike Sonne in England , so impious , if he haue but a true English heart in him vn-Iesuited , that he will refuse , but rather most willingly take the oath , and be ready , whensoeuer there shall be occasion , to hazzard his person , and all his power , against any Romish Spanish Inuasion . They cannot be so farre blinded , and besotted with Popish spels , and Iesuiticall charmes , but that they will euer put an infinite difference betweene their English , and a Spanish King. But if any be otherwise minded , hauing exchanged his English for a Spanish heart , if he may not trust himselfe to take the oath , for feare of periurie : neither ( I trust ) will his bare promise be taken , lest whensoeuer the great flye should hisse out of Babylon , he should forget his promise , & turn hornet or waspe , to set against the Master Bee of this hony-flowing hiue of England . But I trust ( for all the Popes charge here to the contrary ) that no English Papist , will so far preferre his breath , before his life , that rather then spend the one in taking the oath , he will expire the other . It followeth . But that your vertue may be found more precious then gold , which is tried in the fire : teach that Kingdome , that there is no such force in the crueltie of enemies , that it is able to extinguish the eternall fire of charitie in your hearts . Pray for them , that persecute you , humilitie patience , concord , fasting , prayer , are your weapons , which in the cruell conflict , ye ought to draw forth , that the palmes of coelestiall triumph may flourish in your hands : for seeing blessed Peter was forbidden to smite with the sword the cruell assailants of Christ : wee exhort you , hauing the present good of the Church before our eyes , that in the meane time you thinke the thoughts of peace , and that yee pray for eternall life euen for the King , while he takes away your mortall life . So must the souldiers of Christ make warre , vnder the banner of the Crosse ; the mouth of them that speake wicked things , shall be confounded , seeing ye know not , to hate those who torment you . But the Lord , who is able to turne your sorrow into ioy , shall be at your right hand , that yee be not moued , and may not forget his testament , wherein he had bequeathed the inheritance of the kingdome of heauen to his Imitatours . Answer . Wee may say of this whole clause in generall , as the learned Bishop in his Tortura , vpon the very like purpose ; where bringing in Tort● his obiection , that the holy Fathers ( * the Iesuites , as Father Garnet , &c. ) sent a good exhortation from the Citie , to the Catholikes in the Countrie ) ( here in England ; he speakes it about the powder treason ) that they should containe themselues from all tumults : saith , Vetus ea techna est , saepe quidem detecta , & proin semper suspecta : vt non alio magis tempore scribant inde Pontifices in eum finem , quam cum maleficium maximè meditantur . Mulcere hîs volunt Argos nostros , vt sibi ipsis dicant , Pax & tuta omnia , qua sic repentina clades irruat in eos , nil tale suspicantes . Nan erat certè , cur monitionem illam nominares , que nobis nuncia est procellae , certò tum semper imminentis . Quin & alia tum erat monitionis huius ratio . Tam enim placuit , tam certe spes erat Negotium hoc de puluere , vt nollent illud interturbari tumult●● vllo , iuberent verò quiescere alios omnes , vt huic vni locus esset , in quo reposita illis spes omnis . That is an old peece of craft , often detected , and therefore alwayes suspected : that at no time more the Popes doe write to such a purpose , then when most of all they intend mischiefe . Here they would sweetly impose vpon our sharpest wits , that they may say to themselues , Peace and all safe , that so sudden destruction may take them tardy , while they suspect no such thing . There was no cause why yee should mention that admonition , which to vs is the messenger of a storme , certainely then alwaies imminent . But there was also another reason of this admonition : for this businesse of the powder-plot was so pleasing , so certainely hopefull , that they would not haue it interrupted with any tumult , but should command all others to bee quiet , that this one businesse might take place , wherein all their hope was lapped vp . Thus by the iudgement of our graue and experienced Fathers , wee may learne what interpretation to make , what to expect , when Romes holy Fathers in their Buls exhort their Sonnes to be quiet , and to containe themselues from tumult , as here the Pope doth . If thus they did vpon the Gunpowder-plot , all husht , till the sudden blast : doth not this extraordinary sun-gleame foretoken some such hideous storme , ready to fall vpon vs ? Is not this a sprinkling of water vpon lime ? or with oyle to suppresse the flame ? The token which Iudas gaue to the apprehenders of Christ , was a traiterous kisse , and Romes signall to her treacherous attempts , is Peace , peace . But as the French say in their Prouerbe , When the Spaniard comes to parle of peace , then double-bolt the doores : so I hope , England will be so wise , as when they obserue the Popes morning sun-shine of peace from vnder a cloud , they will prouide for a rainie day . But to the words , in more particular . In the forefront of this clause , here is twice mention of fire . And how great matter a little fire kindleth ? This very word in the Lord Mounteagles letter , of fire , was that , which through Gods prouidence kindled in King Iames his conceit a suspition of such a like plot , as indeede it proued . Vpon whose iudgements wee may the more boldly suspect by the Popes twice mention of fire , that without doubt some fiery triall is now in hand , euen fire and sword . Here againe the Pope puts his Sonnes in minde of their vertue , and prowesse ; as also of their enemies , the King and State : enough to blow the coales of their hatred , and so to exercise the eternall fire of their vnquenchable charitie . A fiery charitie indeede , of the nature of wilde-fire , or as the stone Asbestos , which once inflamed , cannot be quenched againe . But cannot Pontifician charitie be lost ? be quenched ? This is against your Trent-doctrine , which teacheth , that charitie , with other graces may be lost . But happily you meane , this your vnquenchable fire of charitie towards vs your enemies , is not a gift of grace , but a Papall glosse , or such a charitie as is of the eternall fire of hell , such ( if so good ) as poore Diues his charitie to his brethren in hell-flames ; such , or the like charitie is this here . Whatsoeuer it is wee doe not greatly affect or desire this your charitie , but wee pray God , that wee neuer come to feele the fierie vnquenchablenesse of it . For your weapons of humilitie , fasting , prayer , and the like , would to God we had no more cause to feare your poysons , and pistals , treasons , and treacheries , falsehoods and flatTHeries , more then these . But if the armour of your white sonnes patience were a little better scoured , and exercised among vs , we should as little feare these your pernicious weapons , as those your superstitious deuotions . But surely you must haue other gates weapons , then all these , to make good that cruell conflict you speak of , to win you those celestiall palmes of triumph . And your fasting , prayers , and humiliation , cannot but bode some notable enterprise now a preparing . What solemne Processions had you vpon 88 ? So that these your admonitions giue vs to prepare for some cruell conflict indeede . Else , what meaneth your exciting your sonnes to patience ? as if they were in the fierie triall ; as if they were to vndergoe a cruell conflict ? you know it is ridiculous to meane it of the present state of things . But if your sonnes be in any hazard of a cruell conflict ; we cannot conceiue how it should be , vnlesse vpon the discouery of your Armadoes approaching towards vs , they should in the meane time ( to make all fast in vnitie at home ) be vrged to take the oath of fidelitie to our King , which refused , might bring condigne punishments vpon them . Although I am perswaded , no English Papist is such an vnnaturall miscreant , yea so foolish and brutish , as he would betray his own deere natiue Countrie to a sorraine Tyrant . You exhort your sonnes to pray for the Kings eternall life . Why ? alas ! Is his temporall in such danger ? God forbid . But wee pray also for his temporall life , that after a long , happy , religious gouernment , and raigne here , hee may at length come to enioy that eternall Crowne of glorie . But all your prayers , all your patience , and peaceablenesse , you perswade your Sonnes to , is with speciall reference to the present good of the Church ; vntill the opportunitie and season serue to shew your selues in open colours . For the Kings taking away your Sonnes mortall life , it is ridiculous . But if your sonnes must pray for the Kings eternall life , onely while he takes from them their mortall : we may make a question , whether euer they will pray for him ; at leastwise , if they reepe them quiet , and liue like peaceable subiects , as you seeme to perswade them . For the rest of your words , as , of Christs Souldiers , and so to the end of the clause , we passe ouer them ; as being weary of your blasphemies , and false applications . What part haue you , or yours in Christs Testament ? vnlesse your sonnes vtterly renounce communion with your papall fatherhood , and flye to Christ and his word : vnlesse you will as one of your Predecessours did quite abandon your Popedome , for the saluation of your soule ; whereof there is small hope , while you goe on in this manner . Memorable is that speech of Pope Marcellus 2. who , smiting his hand on the board , said , I doe not see , how any , holding this high place , can be saued . Looke to it , O ye Popes and Papists , that adhere to such an head . And if the inheritance thereof be promised to none , but Christs Imitators : what portion haue you therein ? for wherein doe ye imitate Christ ? yea , wherein doe yee not both teach and practise quite contrary vnto him ? But your shamelesse blasphemies , and bold misapplying of the Scriptures are so familiar with you , as we will giue ouer admiting of them . Onely we cannot choose whether we will or no , but admire one thing , that you propound blessed Peter for an example of not smiting with the sword : hath any thing beene more familiar with Popes , then herein especially to shew themselues Peters Successours , in smitting with the sword ? sauing onely , that Peter drew his sword against that rabble rout in defence of his Master : you draw your sword against Christ himselfe in his Members , in Gods Vicegerents here on earth , the Lords Annointed . All of you challenge the power of Peters sword : and some of you haue in your owne persons drawne in out in open field ; as Pope Iulius 2. when marching against the Emperour , his Liege Lord , he in a rage threw Saint Peters Keyes into Tyber , as too impotent to vindicate his quarrell , and pontifically drew forth Pauls sword , saying , If Peters Keyes could not , Pauls sword should . I could put you in minde of your Predecessiour Pope Vrban 6. how ciuilly hee carried himselfe , yea what a racket he kept with his sword among his owne Cardinals , those especially , that of all the rest were the most learned and couragious : exercising vpon nine or ten of them the most barbarous examples of crueltie , and beastiall immanitie , and Papall insolencie that euer I read or heard of . But the thing I admire in your example of blessed Peter , is this : that here you vse it to your sonnes , as a motiue to peace , sith Peter was forbid to smite ; and yet from this very example you deriue the authoritie of your Papall supremacie , as founded vpon Peters sword . Memorable is that decree of Pope Boniface 8. ( hee that in his great day of Iubile had two glittering swords borne before him , with Ecce duo gladij hîc ) Certè qui in potestate Petri temporalem gladium esse negat , malè attendit verbum Domini proferentis , Conuerte gladium tuam invagînam . Surely hee that denieth the temporall sword to be in the power of Peter , doth ill attend Christs word , saying , put vp thy sword into thy sheath . And so also to proue both the swords to be in the power of Peter , to wit , the spirituall , and the temporall , Euangelicis dictis instruimur , Wee are instructed by the words of the Gospell ; for the Apostles saying , behold two swords here , in Ecclesiâ scilicet , doubtlesse in the Church : the Lord did not answer it was too much , but enough ; therefore both the swords are in the power of the Church . These be tall arguments for that Boniface , and your Papall brest to deuise for the maintaining of your Antichristian Tyrannie and vsurpation . But alas by these your distorted speeches , neuer thinke to impose vpon our simplicitie so farre , as when yee talke of putting vp your sword , wee should be such fooles , as not to looke at least whether ours be rustie in the scabbert . You promise the Palmes of celestiall triumphs . What ? as a reward of your sonnes peaceable patience here a while , for the present good of the Church ? or rather for the conquest of your Martiall attempts you are now about ? Is the field already yours ? May not yee reckon before your hoast ? Let not him that puts on his armour , boast as hee that puts it off . But you fight vnder the standard of the Crosse . And we vnder Christs standard . Euen now yee are about to verifie that prophesie , Reuel . 20. of Gog , and Magog , compassing the tents of the Saints ( your Heretickes ) round about . You thinke you haue vs inclosed in your net : but our comfort is , fire shall come downe from heauen to denoure you , with your huge hoasts ; the victorie shall remaine on the Lambs side , against whom you doe giantlike make warre : for as you are that Lady , that say in your heart , I sit a Queene , and am no widdow , and shall see no sorrow : therefore ( as it there followeth ) shall your plagues come in one day , death , and mourning , and famine , and your Babylon shall be vtterly burnt with fire ; for strong is the Lord God , who iudgeth her . Doe yee beleeue this ? surely your papall Atheisme will not suffer you . But wee beleeue it , for strong is the Lord God that iudgeth you ; and faithfull is hee that hath promised deliuerance to his Church . It followeth . Let vs embrace you in the armes of Apostolike charitie , beloued Sonnes , to whom we promise the Fathers patrocinie , and most louingly bestow our benediction . Answer . Pape and Ape differ but a letter : but their charitie to their Sonnes lesse . This is that Father , whose charitie to his Sonnes is so Apostolike , as though he carrie millions of his sonnes with him into hell , to be tormented of the great Diuell ; yet no man may presume to blame him for it , as we noted before . But all your impieties will passe for charitie it selfe , so it goe but vaild vnder Apostolike . Apostolike is a great word with you , and serueth at all tumes : onely still you mistake Apostolike for Apostaticke , which yee must be remembred of . But you promise the Fathers patrocinie . What Fathers ? the heauenly Fathers ye cannot , for all your power in heauen and earth : your owne you may . But vpon what securitie ? what patrocinie can you promise to your selfe , and yours from that Lake that burneth with fire and brimstone , Reu. 19. 19 , 20. marke the place well , read also Reu. 14. 8. if any man worship the Beast , and his Image , and receiue his marke in his forehead , or in his hand ( namely whosoeuer shall auow himselfe a sworne sonne , or rather slaue to the Pope : nothing is more plaine , then that it is spoken of that Romane Beast ) the same shall drinke of the wine of the wrath of God , which is powred out without mixture , into the cup of his indignation , and he shall be tormented with fire and brimstone , in the presence of the holy Angels ( behold what a spectacle Pontificians or Papists are made to the blessed Angels ! ) and in the presence of the Lambe ; and the smoake of their torments ascendeth vp for euer and euer , and they haue no rest day nor night , who worship the Beast , and his Image , and whosoeuer receiueth the marke of his name . This is the portion and patrimonie of that man of sinne , that sonne of Perdition , that exalts himselfe aboue all that is called God , as the Pope exprofesso doth : from which , what Papall patrocinie ? what Apostolike benediction can giue protection or securitie ? Or else not vnlikely the promise of the paternall patrociny the Pope here maketh to his white sonnes , the Iesuites , that if they apply , and play their parts well , as no doubt but they will doe their best : and his Apostolike benediction to his lay sonnes : for he is in some good hope that Peters Patrimonie , or Pence , which now would be turned into so many pounds will be recouered againe to the Pope , out of England , if his enterprise now in hand succeede to his hope , and expectation . Which is the maine vpshot of all the Popes purposes , most artificially shaddowed , and mystically inuolued in this Breeue . Giuen at Rome , Saint Peters , vnder the signet of the Fisher . May 30 , 1626. the third yeere of our Popedome . Answer . At Rome . And can any good thing come from Rome ? for what is Rome ? Euen that mysticall spirituall Babylon , described Reuel . 17. Rome the present seat of that Antichrist , now raigning there in his full height . How so ? the Pope himselfe is witnesse . For the Bull ( wherein he professeth himselfe the supreame soueraigne ouer Kings , and Kingdomes , to vnking them at his pleasure , while hee would depriue them of their subiects allegiance ) was dated at Rome , the prime seat of the Pope . Saint Iohn was told expresly , that Babylon the great , the purpled whore , the seauen hils Citie , the seauen headed ten-horned Beast , was Rome : The Woman which thou sawest ( saith the Angell to Iohn ) is that great Citie , which reigneth ouer the Kings of the earth . It reigned then Imperially : it reigneth now Papally : Papally in name , Imperially also in power : for the Pope is a twofold head of that Beast , mystically typed in his two-topped Miter , in the front whereof , was anciently written , Mysterium , that a man might point with the finger , This is Antichrist . The Pope ( I say ) is a two-fold Head , the seauenth Head as Pope , and also the eight Head , as Emperour , though not in name , Boniface the eight shewed it openly in his great Iubilee , when the first day thereof he came forth in his Pontificall robes , and the next day following in the Imperiall habit , and Diadem , with a naked sword carried before him , saying ; Behold , here two swords . So that Bellarmines owne words of Antichrist fall pat vpon the Pope , where he saith , Erit enim Antichristus supremum & vltimum caput impiorum ; & est vltimus Rex , qui Imperium Romanum tenebit , tamen sine nomine Romani Imperatoris : For Antichrist shall be the supreame , and last Head of the wicked ; and he is the last King , which shall hold the Romane Empire , yet without the name of Romane Emperour . And is not this the Pope of Rome ? Doth not hee wholly possesse the ancient Imperiall dominion , and territories , in and about Rome , farre , and neere ? Doth not he challenge supremacie of Imperiall power of all Christendome , yea ouer the world ? The Emperor that now is , hath not he his election , and confirmation from the Pope ? the seauen Electors were made by the Pope , they nominate , and elect the Emperor , but all this is of no force , but as it receiueth approbation , and confirmation from the Pope : Nor is hee called Emperour of Rome . Hands off . That is for his holinesse alone . So that , if , as some Pontificians would shift it off , that that Citie , reigning ouer the Kings of the earth , cannot be ment of Rome , as now it is , because Rome doth not , as formerly so reigne : Let the Pope answer it , whether he haue not , or at least vsurpe not a greater power , then euer the Romane Emperor had . The Papall Rome is called the Mistresse , Lady Queene of the world . She saies , I sit a Queene , and am no widow , and shall see no sorrow . As Saint Ierome saith , luxta Apocalypsin Iohannis , in fronte purpuratae Meretricis scriptum est nomen blasphomiae , 1. Romae eternae . According to the Reuelation of Saint Iohn , in the forehead of the purple whore , is written the name of blasphemie , to wit , of Rome eternall . Take Romes own words , prouing her to be that Citie , reigning ouer all , and therefore the present seat of Antichrist , now tyrannizing . When Henry the 7. was crowned at Rome , Romes words are recorded in Capitall letters , saying ; Ego Coronarum Corona , confirmo Principi potestatem , sibiqúe subijcio Ciuitates Gentium nationes , tueantur Aquilae gloriam meam . Haec Roma . I , the Crowne of Crownes , doe establish power to the Prince , and subiect vnto him Cities , Countries , Nations , let the Eagles defend my glory . These things saith Rome ; or this is Rome . This is that Rome here . Yea , this Rome is so the feat of Antichrist , as this title could neuer finde rest , til it nestled it selfe in Rome . As , nothing resteth out of the proper place . Iohn of Constantinople , for all his ambition , could not carrie it . How did Gregory cry it downe ? Nor Constantinople , though then the Imperiall Citie , though she had borrowed the name of Rome , being called Noua Roma , and Greece about , Romania , though it could show her seauen hil-tops , as Rome ; yet it was no place for Antichrist to roost in . Antichrist there , was but tanquam piscis in arido ; a fish out of his Element , on the dry land , where it is so putrified , that Romes Saint Gregory could not indure the smell of it . Pregnant to this purpose is the obseruation of the learned Bishop in his Tortura . His words are , In Constantinopolitano cum fuit , b stultum , superbum , scelestum , peruersum , profanum , blasphemum fuit : idem autem intra bionnij vnius spatium , in Romano , nihil horum est , &c. When the title of Antichrist was in the Bishop of Constantinople , it was foolish , proud , impious , peruerse , prophane , blasphemous : but within two yeares space the same being in the Bishop of Rome , it was none of all these . And strange was the iudgement of Phocas , who iudged ( if wee beleeue Gregorie ) that that impious & blasphemous name was not fit for the Bishop of Constantinople ; for it was proper to the Bishops of Rome . Strange also was the minde of Boniface , who accepted it ; hee would not haue the Constantinopolitan to bee supreme ouer all ; for this was due to him , and the Bishop of Rome . Although , he that should doe this ( by Gregories testimonie ) was therein the imitator of Lucifer , the forerunner of Antichrist . And Gregorie was a true Prophet , both waies . For he told the Emperour concerning that word , that hee who should carrie it away , did thereby aduance himselfe aboue the honour of the Empire ; and came it not so to passe ? He said to Anianus , that to consent in this wicked title , was no other , then to loose the faith . And hath faith suffered no losse , since Phocas consented to that wicked Title ? so that Gregories Prophesie is true both wayes ; Et Imperio , & Ecclesiae perniciosa , vox ista ; & successor eius Bonifacius , quoad Imperium Lucifer , quoad Ecclesiam Autichristus : that word was pernicious both to the Empire , and to the Church ; and his successour Boniface , as touching the Empire was Lucifer , as touching the Church Antichrist . Thus farre the Bishop in his Tortura . Rome then , not Constantinople , is the proper seat of Antichrist . As Pope Adrian 4. said : Romae nostra sedes est : At Rome is our seat . This Adrian , Breake-speare an English man , was he that said , To couet the Popedome , is not to succeede Saint Peter in feeding the Sheepe , but Romulus , in committing Parricides , because a man cannot attaine thereunto , without shedding the bloud of his brethren , that hee may reigne alone . Thus by the Popes owne voice , Rome and Antichrist are well met . But saith * Onuphrius , though the Bishop of Rome be the sole vniuersall head , yet hee doth not , as other Patriarkes , vse any proud titles , as to call himselfe Occumenicus , as hee of Constantinople doth , but stileth himselfe Seruus seruorum Dei , Seruant of the seruants of God ; onely the people in their solemne acclamations , giue him high titles . Seruus seruorum . What is this , but the very title of Chams curse ? Gen. 9. 25. yea , what is it , but the mysterie of Antichrist , concerning all this superarrogant pride vnder this vale of hypocrisie ? For instance : The foresaid Adrian writing to that noble Fredericke the Emperour , in the forefront , Seruus seruorum , &c. yet how is the whole body of the letter stuft out with nothing , but Antichristian insolencie ? And how did this lowly title suit with this his holinesse extreame indignation , * when this Emperour , comming to him to be crowned , did out of ignorance ( as vnacquainted with such kinde of seruice before ) hold the Popes left stirrop , instead of the right ? For which one mortall error , this seruant of seruants could not be appeased , but thereupon refused to giue the Emperor the kisse of peace . Thus at Rome onely Antichrist domineereth vnder the title of seruant of seruants ; as here it followeth of Saint Peters , vnder the signe● of the fisher . Poore Peter the fisher , what a successour hath he gotten , who vnder the name of Peter fisheth all the world ? as * they expound that of Luke 5. 4. Launch out into the deepe : that is , Peter and the Pope fish all the world . So that not vnfitly is that spirituall Babylon or Rome said to sit vpon many waters , Reuel . 17. 1. very commodious for Romes Peter-man . No fishing to this See. And all is fish that cometh to Romes net . Onely all his fish must be of the same kinde with that , which Peter tooke with his Angle , hauing in his mouth a peece of 20.d. at least , Peters tribute money , not for the Emperor , but for the Pope himselfe . This fishers Signet or Ring is that , where with the Pope marrieth to himselfe the Sea of the whole world , for himselfe and his Peter-men to fish , as the Duke of Venice on euery Ascension day marrieth the Adriaticke Sea to Venice , with casting in a Ring into it , which priuiledge Pope Alexander 3. first gaue to the Prince of that state . This Breeue was dated May 30. 1626. And as the Prophet told the King of Israel : Strengthen thy selfe , and marke , and see what thou doest , for when the yeare is gone about , the King of Syria will come vp against thee : so let mee say to our King of Israel , in the name of the Lord , Goe , strengthen thy selfe , and marke , and see what thou doest ; for when the yeare is gone about , by that time the 30. of May 1627. commeth about , the King of Babylon will giue some strange attempt vpon England ; as by all the prognosticating signes in this Breeue , wee are giuen more then to coniecture . The yeare wherein it was dated , 1626. hauing two sixes in it , are two figures of the Beasts number , very ominous . But Deus omen auertat . Also in the third yeare of his Popedome . Popes yeares are as precious , as that day , which Medea begged of King Creon before her banishment , wherein her womanish malice so bestirred her selfe , that by 〈…〉 shee consumed the Kings house with fire , and made a cruell massacre of sundry Noble personages , yea most vnnaturally euen of her owne Sonnes . And what massacres may not this present Pope , the head of that Antichristian Beast , yea of that Babylonish woman , drunke with the blood of the Saints atchieue in three yeeres and a halfe , the time which the Antichristian Church ( though most absurdly ) limiteth for Antichrists Tyrannie ; for whose blood-thirstie crueltie , neyther the Kings owne house , no nor yet the Popes owne , though most 〈◊〉 〈◊〉 can secure themselues . Let vs conclude then with that prayer , as it was once intire in our English Liturgie in King Edwards dayes of blessed memorie . 〈◊〉 seditions and priuie Conspiracie , from the Tyrannie of the Bishop of Rome , and all his detestable enormities , from false , and 〈◊〉 opinions , from hardnessse of heart , 〈…〉 and Commandements : Good Lord deliuer vs. And let all England say Amen . An Aduertisement to those my Countrymen whom the Pope calleth his Catholicke sonnes . MY natiue brethren Countrymen , or ( if you will ) Romane Catholickes ( 〈◊〉 wherein you so much glory and and which not onely distinguisheth ) but euen deuideth you from all true Catholickes , such as Rome accounts Heretickes ) although my desire to speake vnto you bee greater then my hope to be heard ( such is the vaile of 〈…〉 obedience wherein they have shut vp your eares , and closed your eyes , that you should not heare or 〈…〉 more grieuous Babylonian or Egyptian Captivity spirituall than those temporall & typicall were to Gods people ) yet 〈◊〉 this present , necesssity inforced to assay at least what cōmon humaine prudence or English spirit is left in you , as not altogether eaten out with that spirit of lethargy and benumbednesse , wherewith the Mystery of iniquity hath so wholy possessed many . And if at the worst , my purpose herein shall proue frustrate , yet it shall 〈◊〉 , that we would have cured Babylon but she would not be cured ; and hereby I shall howsoeuer discharge the duty of one that hath obtained mercy to be faithfull , deliuering mine owne soule , whither ye will heare , or whether ye wil forbeare . Yet I will hope the best , praying God to giue a blessing . Yea , why should I not rather be most confident herein , that all of you will be ready to harken to such a businesse as this , which I am to propound vnto you ? Only ( as I have premised in the Inscription ) I except and exclude the Iesuites from my least hope of perswading them , because the Arguments and Motiues , which may and ought strongly to preuaile with you , are directly contrary to the very principles and Grounds of their Iesuiticall Order . They haue altogether cast off all hope of heauen , all faith in Christ , and in steed thereof haue made choice of that offer , which Christ refused , namely : the Kingdomes of the world , and the glory of them ; men they are of pragmaticall , and worse then 〈◊〉 spirits , plotting either to 〈◊〉 all Kingdomes and States , ( or which is as good ) to subiugate them to the Tyranny of Rome and Spaine ? Rome's fishers they are , who euer find it best fishing in troubled waters , by stirring vp cōmotions , factions , rebellions , treasons , arming and animating Subiects against their lawfull Prince ; this is their doctrine , this their practise who so ignorant , as knowes it not ? so that to goe about to perswade them to imbrace peace , loyaltie , fidelitie , to leave off all their treasonable practises in vndermyning 〈◊〉 , were as much , as to inferre a new Article of faith , to belieue a possibility , that a true Iesuite should euer be conuerted to become a true Christian ; such and vnreconsileable 〈◊〉 & 〈◊〉 haue they put betweene the order of Iesus , and the 〈◊〉 of Christ ; and they that are once of the societie of Iesus , should neuer come to bee of the blessed Communion of Christ ▪ so that such is the reno●e of their factious society , that no maruaile if they set the Sonne against the father , the subiect against the Prince , when they haue made Iesus to be at vtter defiance and enmitie with Christ . Iesuiticall doctrine is such a Dye as will not easily giue place to any other colour , otherwise , then as Sathan , who can change himselfe into an Angell of light , in appearance onely . The reason why so few , or rather neuer any , specially English Iesuites , renounce their diabolicall professions , to imbrace the Truth , is beecause they cannot enter into that Profession , but with a kind of reluctancy at the first , ( before they be hardned , and their consciences seared , ) not onely against the light of their conscience but euen against the light of reason , and nature it selfe , ceasing to be reasonable men , to enter into a new order of Incarnate Deuills , whose order is to put out of order the whole course of Nature , ouerturning the very foundations of all humaine societies , and all under the name of Iesus ; as if Iesus were no more a name to signify the 〈◊〉 of his people , but were as much as * Abaddon , or Apollion , in the Iesuites sense ; so that a Iesuite being one , whose faith and profession is an habituall and vowed wilfull Rebellion against God and Christ , against the very light of Nature , and of his owne conscience , becomes thereby so inuincibly obiurate , that 〈◊〉 〈◊〉 were to iudge whether Satan or he were likelier to renounce their religion , sauing onely , that the one is a Deuill , the other a Man , or in mans shape at least . For we know , Christ hath said , that t he sinne against the Holy Ghost shall neuer be pardoned . And the reason is giuen by Diuines , because it can neuer be repented of , no more then that of the Deuill , whose sinne was that against the Holy Ghost , when he first forsooke the truth , to betake himselfe to that order , wherein for his Antiquity , and pregnancie , hee merited , long before the 〈◊〉 and last Saint Ignatius , to be the Grand-Father and Founder of this new society . Leaue we these therefore , as Christ did the wilfull blind Pharises , to perish together , of whom he said , Let them alone they be blind leaders of the blind , and if the blind leade the blinde , they shall both fall into the Pit ; and let me speake vnto men , to English men , to wise men , such as haue not so farre vowed themselues captiues for Babylon in their blind obedience , as to disauow their common sence and reason . Tell me if there be euer be among you all , so farre besotted and infatuated with Iesuiticall Illusions , that treason or rebellion against your Soueraine Prince should be so meritorious , as to merit some better Kingdome then this of England ? yet can your common sense & reason be so farre transported as to think you shall be in happier case vnder the Spanish yoake , then vnder the gouernmnet of your owne natiue King ? What nations or kingdomes so miserable as those vnder the Spaniards insolent & intollerable tiranny ? To say nothing of the West-Indies , whose wretched slauery hath been the subiect of large volumes , setting out the matchlesse examples of spanish cruelties ; enough to cause euen those barbarous heathen to abhorre heauen it selfe , if it were ( as the iugling Friers & Iesuits falsly informed them ) the reward of Spaniards , with whom they would be loath to goe thither , vpon any tearmes : to speake as little of our neighbour Netherlands , once vnder the Spaniard , but whose saluage and treacherous crueltie grew so intollerable , that theu shooke him quite besides the saddle ; enough to proue him vnexpert in the Art of good Horse-manship , which consists rather 〈…〉 and moderating of the 〈◊〉 , then in the rough and ouer imperious vsage of the Rod and Spurre : to passe by also those goodly Countries in Italy , as of Naples , Millain and the rest , how groane they vnder that Iberian yoake ? how the people once conquerours of the world now made slaues , their Nobility debased , their ancient Gentrie defaced , and all trampled vnder the Spaniards proud foote ? Go no farther then Spaine it selfe : Aske that company , that came lately out of Spaine , and tooke a full view of the Spanish Regiment ; they can tell you how vnworthy it is to become so much as a Paterne for the Noble State of England to follow . How base and wretched is the whole Commonaltie of that Nation , though Natiues ! What slaues vnder a Tyrant , rather then Subiects vnder a King ? There no lawes are in force , but such as establish an absolute tyranny . There , euery monyed man may not bee permitted to purchase lands , no , nor to buy himselfe good 〈◊〉 but according to his stinted pittance , a pound of Beefe or so . There the common 〈◊〉 ( for all their great Masters 〈…〉 of so many mynes ) are glad of copper coyne , instead of siluer ( for who goes worse shod then the shoomakers wife ? ) and if he chance to get any siluer , purchased with his double commodities , he must be sure to pay the King and the Priest in the purest coyne ; for if he offer them the base , the King 〈◊〉 〈◊〉 , the Priest can finde no hands to recieue it , turning away his face , as though he cared not for money , and such an offence is not absolued , nor expiated , without ●●ere siluer . As for his base coyne , that he may lay out to haue as base commodities for it , not halfe so good penny-woorths , as our poore haue at the Chandeler for their farthings . For as neere as they can , the seller shapes his price according to the stuffe , or mettall , which the buyer bringeth : Their taxes are intollerable . Take but one instance : the common meritorious Curtisans : that trade for three pence a turne , must pay one penny of it to the King , and another to the Pope , and haue but the third penny to herselfe ; though it be too much , vnlesse she deserued it better . To say nothing of the miserable captiuity of the Spaniards , who sitting at dinner , or so , if the Priests bell doe but tinkle at the doore , his Dame , be she neuer so buxome or debonaire , louely or dainty , away she must to priuate shrifte , while the good-man must be glad to bite vpon the sower hearbes of cholericke jealousie , leauing his dainty ( Kates perforce alas ! ) to the Priest , to feede upon . O poore Spaniards ! yea some of them , informed by our English then their Guests , how free we were in England from such bondage , deepely sighed ( as far as they durst ) saying , England was happy , and enjoyed Heauen , while themselues were tormented in Hell and Purgatory . And tell me now O yee English Romain Catholickes , do yee enuy the happinesse of the Spanish yoake ? Is it so sweete , trow you , to exchange for it your English liberty ? Yet , though you affect it neuer so much , though Iesuiticall eloquence neuer so fairely guilt ouer with a brainsick ambition of becomming great Magnificoes : yet soft a while ; you must not looke 〈◊〉 to goe cheeke by iowle with senior Spaniole , to bee vsed ●●●●gether so favourably , as your Don is : For he is a Natiue of Spaine : you Aliens , he is , for all his Masters yoake , poore and true to his King , so poore , that he cannot chuse but bee true ; for yee seldome or neuer heare of rebellion , or treason in Spaine by a Spaniard . Why ? because the poore shakes are kept so cold , that they want courage & strength to sting : but in England it is otherwise . As king Henry 4 , of England a wise Prince , who full well knew the humour of the English ( they are a * graue authors words ) in his admonition to his Sonne , at his death , said , of English men , so long as the haue wealth and riches , so long shalt thou h●ue obeysance : but when they be poore , then are they ready to make insurrections at euery motion . For as Alfred of Beuerly sang of England in his Poem . Libera gens , cui libera mens , & libera lingua , Sed lingua melior , libera 〈◊〉 〈◊〉 . A Nation free , whose minde , whose tongue if free : But hand then tongue will better , freer be . And what liberty doe not euen you yourselues here inioy ? wherein are you restrained , vnlesse a little in that wherein it were happy for you , that ye had not the least communion at all , I meane your Romish Religion ? But of that Anon. But say , any should renounce the best natiue properties of English men , which is fidelitie and loyaltie to their Prince and Country ; and retaine the worst , to wit , an itching affection after noueltie and change : Say , that the Iesuits with their Circean Cup , should so transforme our English , as Vlisses his men , into Hoggs , as when the hungry Wolfe or Fox should see me to present to their smell some gratefull cōmodity , they should inconsiderately with the snowt of sensuality cast open the doore of their owne sty , and so let in the rauenous Beasts to prey both vpon themselues , & the whole litter , turning their habitations into Dennes of such wild Beastes . In plaine tearmes , say , that if the subtile and cruell Spaniard were now with a great Nauy vpon our narrow Seas , seeking to arriue on our Coast , but could not 〈◊〉 we kept our Sinque-Ports and Forts well guarded , yea specially , so long as we were all fast knit in vnity among our selues , like true English-men ; but that the Popes Catholick sons should be perswaded , for the obtaining , 〈◊〉 least of the liberty of their consciences if not to plunge themselues into a further thraldome ) to rise vp for the Catholick King ▪ by which meanes he might haply 〈◊〉 footing in England ( what thinke you then should become of you ? Grandees all of you would be . Yea Grand deuills , and such as your new master of Spaine would neuer account worthy to be trusted , so much as to digge in his siluer Mynes in the West-Indies , who so vnnaturally would not stick to betray your deare natiue Country . Nay would he not spare that labour and cost to carry you so farre to bee his slaues ( though , as Mendoza answered Henry 3 of France , that if his Master had conquered England in 88. the English should haue had the fauour to be transported to digge in his Indian Mines ) and by the way s●w you vp close in the old Romaine Culleus , a leather sack , ( the ancient reward of 〈◊〉 ) casting you into the Sea , as vnworthy to touch any Element , that would vnnaturally betray that sweet Country , wherein you first receiued your Being , and breath ? The Spaniard 〈◊〉 his lesson ad vnguem , Amo proditionem , odi Proditorem ; I loue the Treason , but hate the Traytor . Or say , that necessity may inforce him for the present to allow you to breath still in England , to be his Drudges and Vassals ( as it was with 〈◊〉 at the Captiuity in Babilon ) to till the ground for him , to carry him in prouision for the warres in his conquest of the rest of Christendome , and to feed his hungry pround Spaniards , sucking the sweet of your sw●●t continually ▪ yet 〈◊〉 whither you will account this a condign recompense for such a foule treason ; yea consider also , what yee haue now purchased in comparison of that , which yee were before , when yee liued like free English men , euery man vnder his owne Vine and vnder his owne Figtree . But why do I so much as suppose or imagine the least probabilitie of the comming to passe of any such prodigious 〈◊〉 ? God forbid I assure my selfe , none of you will euer 〈◊〉 such vnnatural Miscreants , to betray your natiue Country to the Spaniard ; neither if any would be so mad , will our good God ever forsake this his inheritance , wherein he hath so many thousands of his faithfull and vowed seruants , who haue not bowed the knee to B●●l , or kissed 〈◊〉 〈◊〉 . And you cannot but know so much ( as little acquaintance as is allowed 〈◊〉 to haue with the Scriptures ) that so long as but one 〈◊〉 was in wicked Sodome , euen the power of the Omnipotent himselfe was suspended from taking reuenge vpon it , till Lot was safely provided fir ; and if but one righteous had beene found in the Citie , God had spared it for their sakes . Therefore neuer let any Romish or Spanish hopes feed themselues with such a vaine conceit of Englands Conquest , vnlesse the conniuence at your innumerable 〈◊〉 Idols may indanger 〈…〉 place your chiefe confidence 〈…〉 , more zealous then wise , and 〈…〉 alleadge the Catholicke cause , and the libertie of conscience , as preponderating all other mischiefes , the freedome of Religion , and of the soule being to be preferred before the thraldome of the body , yea and the betraying of your earthly Country not to be forborne , for the meriting of an heauenly : this indeed may seeme a waighty point , and therefore not vnworthy altogether in this place of our deepest considerations , for the discussing of such a difficulty . To begin then at the head-spring of this our discourse , it is no newes vnto you , that the Pope of late hath sent his Bull or Brieue into England , recommended to all his Catholicke sonnes of England , wherein he chargeth you by no meanes to take the Oath of Allegeance or fidelity to your King , but rather that you should account him for your Enemy ; the summe is that you should bee armed with the spirit of rebellion against your King and Country , when occasion of the Catholicks cause should serue to show your valour in the open field , as ye may all more plainely see in this brief● vnfolding of the Brieue . How ? to charge subiects to disauow their fidelity to their Prince ? by what authority ? who hath such power ouer men , to dispense , to dissolue , to absolue from the bonds of duty and obedience , which naturall subiects owe to their King ? By what lawe or example ? God in his word hath taught the contrary . But Christ Vicar hath this power : but Christ practised the contrary . But the Apostolicke successour of Peter may doe it : but Peter & Paul both , preached , practised the contrary : so all the Patriarckes and Prophets : Yet Christs Vicar , Peters successor , are titles not lightly to be regarded ; to which is added also , Head of the Church , Oracle of the world , to whom is committed all power in heauen and earth , who cannot erre , to whom all must be subiect vnder paine of damnation , and much more then I can tell : Huge titles , enough to intoxicate and infatuate silly and simple soules , yea and to dazzle the eyes euen of the acutest wits with their glorious luster , where they are attended or entertained but with credulity . But if there be any truth at all in these things , concerning the Pope , whence ( in the name of God ) hath he these titles ? From what ground of truth ? He dare plead , from Scripture . From Scripture ? Hold you there , we desire no better euidence , or vmpire in this cause : you will graunt then , that the Scripture is of authority in it selfe to challenge our faith to rest vpon it , as a most sure rule . Yes , but with condition ( as you are taught ) if it haue authority from the Church : From what Church ? What Church ? Of Rome : From whose mouth ? who must pronounce the verdict ? The Pope forsooth : if so then the Popes power is not built primarily vpon the Scriptures but vpon himselfe , and so he is Iudge in his owne cause . The Pope belike lendeth authority to the Scriptures , and they againe repay him with his owne minted coyne , by confirming his supremacy . This is pretty . Iust as Boniface confirmed Phocas in his vsurped Empire , and Phocas reciprocally settled him in his Papall supremacy . Or as the * Pope makes Saints , who by that meanes receiuing a power and merit , are by their Canonization qualified to become intercessors for their Canonizer , his Holinesse . What a coniuration-circle is here ? but pitch we vpon the center . If the Pope giue the authority to the Scriptures , prescribing and limiting them their sence : whence then hath the Pope this authority ? From Christ as his Vicar . How proues he that ? From Scripture . But what authority hath the Scripture for this , till first it receiue it from the Popes brest ? Come , come ; let such popish jugglings impose vpon fooles ; and such turn-sicke windings cause the braines of young children to runne round , and to conceit that the whole earth runnes round , when it standeth still vnmoued . But let men be guided by reason , vnderstanding iudgement . He that denyeth principles , is to be detested , not disputed with . It is a Principle in Divinity that the Scripture is , and euer hath beene the rule of Faith. Yes , say your Pontificians , a Partiall rule but not Totall , the vnwritten word is to be added . What is that ? Apostolicke traditions . Apostolicke ? That sounds well . Well ; let not Apostolicke Traditions crosse Apostolicke writings , and haue with you . But otherwise looke not that your penny of Traditions should passe for current siluer with vs , for waight and purenesse , as the Scriptures , in point of rule of Faith , for all the Pope stampeth them with the Image and Superscription of Apostolicke . Abrahams wells are now digged so deepe , so large , as not all your Philistian rubbidge can stop them vp , not Apostolicke , not all Romes holy Reliques , or peeces of Christs Crosse & the rest . But neither is Apostlicke Tradition enough to make vp the other moity of the partiall rule parallell to Scripture , by Pontifician confession ; for neither will those serue the Popes turne . What then ? How shall the rule of Faith bee eeked out to the intire perfection to please the Pope , in case his Holinesse would come within the compasse of any rule ? Yes : there is ( forsooth ) the liuely Oracle or voyce of the Church , which being of an vnlimited latitude , doth consummate the rule of Faith ; and the Popes brest is the fountaine , whence these waters of Romes sanctuary flow . But the truth is ( if there were any truth in it ) this rule is such , as will not indure copartnership with Scriptures and Traditions , for all they be Apostolicke , but is the sole and supreme Rule whereby those must be squared & whereto they must be conformed . Nor is this Rule of the Popes brest certaine , but sometimes it giues one sence of Scripture , & sometimes another , according as the changeable & various condition of the Church requiteth . This is a Mystery which perhaps many of you the Popes Catholicke sonnes will hardly belieue , specially such as are indued with any iudgement & enjoy the priuiledge to haue the free vse of your reason without papall restraint ; but if any doubt of it , we haue sufficient authentick records for it , the best that Rome can afford . But come , doe but straine courtesie a little with your Ghostly Father , and let vs enter in a little priuate sad conference , and let right reason be the Moderatour . Tell me ( as Paul asked Agrippa ) Belieuest thou the Scriptures of the Prophets and Apostles ? I know you belieue . Surely if yee doe , you may answere with Agrippa , Almost thou perswadest mee to become an Orthodoxe Christian , and true Catholicke . And rest but vpon the Scriptures , and I will say , Thou art not farre from the Kingdome of God. But to rest vpon the voyce of the Pope , and not vpon the expresse words of Scripture , what is it , but to suffer him to plucke out both your eyes , that so he may the more easily lead you blindfold into hell ? Or what were this , but to make the Pope your God , aboue God and Christ , and so to adore him , who thus aduanceth himselfe aboue all that is called God ? Fye for shame , as God hath giuen you reason , vnderstanding and iudgement , so in the name of God vse it to his glory , that gaue it , and suffer no man to cheate you of it , least you proue more sottish then those heathen , who worshipped the creature in stead of the Creator , who is blessed for euer . But you are perswaded of the Popes inerrability , as being Christs Vicar , Peters successor , as hauing continued in the See of Rome euer since the Apostles times , so as not any Bishops See in the world hath done the like . What then ? all Bishops and Ministers of the Word may be said to be Christs Vicars , and Successors of the Apostles , while they execute their Ministry , as Christ and the Apostles did . But neuer any man was Christs sole Vicar ouer his Church . This prerogatiue is peculiar to the Holy Ghost , that Other Comforter , who onely cannot erre , leading Gods people into all truth . As for Peters Vicarship , he had it but in common with his fellowe - Disciples , Wee passe by those places of Scripture , which Pontificians haue miserably peruerted to this purpose . Doe but looke in my answer to this Bull or Brieue . And for lineall vniterrupted succession of the Bp. of Rome from the Apostles times : what is this to the purpose , to proue the Popes Vicarship or his Successors-ship ? Certainely it makes wondrous much to fulfill all those Prophecies in Scripture , concerning Antichrst , whose Seat is Rome . For may not the same Church of Rome ( specially if we measure it by the place where it is fixed ) in so long a tract of time , come exceedingly to differ from that it was once , in the more pure and primitue age of it ? Doth not experience teach you , that the soundest , and solidest Oake in time growes rotten , hollow , a nest for Owles , and such like night-birds , vnusefull for building , and at last , good for nothing but the fire ? And yet the while , it is called by the name of such an Oake still . The Church of Rome at first was sound and Apostolicall , while it kept the Apostolicke Faith : but might not time make it rotten , and yet be called Apostolicke still ? Bethel ( as much as the house of God ) so called at first by Iacob who erected there an Altar for Gods pure worship , yet retained that name still in Ieroboams time , euen when it was wholly polluted with the Idolatry of one of his golden Calues erected there . Ancient goodly Chanels haue beene in time so choaked vp with mud and grauell , that the maine streame hath beene diuerted and driuen another way , and yet haue retained the name of the old chanell still . Yea that goodly Cittie Ierusalem , in Christs time , when it crucified Christ was called the Holy Cittie ; and for all that God hath made that now a cursed heap , and the Country about it a desolation , neuer to be repaired : yet your Pontificians especially call it the Holy Land still ; which notwithstanding is neuer a whit the holyer , though by the Popes subtile instigation , so many thousands of soules haue perished about the pretended quarrell , out of a blind zeale of recoucring it againe ; which whither regained , or no , the Pope was sure not to loose by the bargain ; for if he had regained it , it might haue brought the greater income to his coffers by the trade of superstitious Pilgrims at least ; althoug hee hath some footing there with the Turke : but he was sure during the quarrell , to inlarge his Papall Dominions at home in Christendome , which he did : but this by the way . You see then , that continuance of antiquity in name and title , may notwithstanding stand with altering the propertie and true nature of the thing . Did not the Prophet say of Ierusalem , How is the faithfull Cittie become an harlot ? It was full of iudgement , righteousnesse lodged in it ; but now murtherers , &c. And may it not proue so with Rome , for all you still call it the Apostolicall See ? And what will you say then ? What if Apostolicall , in title bee turned into Apostaticall , in truth ? What if Tues Petrus , &c. and tibi dabo claues , &c. and Orani pro te Petre , &c. and , Omnis mihi potestas data &c. & Ecce duo gladij hîc : satest : all proue , by the Popes peruertings , to make vp the Mystery of iniquity ; and by fastening all to Rome , proue her the Mistres , and Mother of whooredomes . For let me tell you , you cannot finde me out the exact and true naturall Mystery of iniquity indeed , but vnder the vaile of such titles , borrowed from Scripture . None can be Antichrist , but he must call himselfe the Vicar of Christ , the Successor of Peter , the onely one vpon earth , that cannot erre , and the like ; translating the whole power of Christ vnto himselfe . To bring in the Turke for a Corriuall with the Pope for the title of Antichrist , is to dreame waking , and to bewray extreme ignorance in those two great Mysteries the one of Godlinesse the other of iniquity . For all the Turks Alcoran cannot make one compound of the Mystery of iniquity whereby to deceiue with strong illusion , if it were possible , the very elect , For take but a breefe suruey of the Mystery of iniquity . This Mystery began to take roote in the Apostles time , as Saint Paul speaketh , but was letted to grow , by the Romaine Empire ( as the learndest Fathers haue interpreted , and experience hath made it euident ) and by manifold Persecutions for the space of aboue 300. yeares . Then Constantine the great , like Noahs Doue after the Deluge bringing an Oliue branch of peace ; and after a sad winter a mild spring , and sommer to the Church , setting a Coronet vpon the head of Syluester the 1. Bp. of Rome , then the imperiall City , at what time there was a voice heard from Heauen , Hodie venenum effusum est in ecclesiam , This day is poyson powred into the Church : from this time forward began the Root of this Mysterie to sprowt and spring , bud forth and blossome aboue ground , howsoeuer nipt by sundry frosts , as an ouerforward shoot in the spring . For Rome , by vertue of being the prime Imperiall City , and the Bp. of Rome , by vertue of his new Crowne , began from henceforward to stickle for the supremacy ouer all other Churches . Yet , at the first , his best Plea was , a counterfet and foisted Decree of the Nicen-Councel , by which hee would claime the Presidency of the African Councell , whereof Saint Augustine was . But the whole Councell cryed it downe , hauing openly conuinced the Bp. of Rome of forgery . For as yet , the Bp. of Rome had not learned , how he might deriue this streame of Supermacy to Rome from the fountaine of Scriptures . But still the Mystery fastened the roote euery day more & more , and got ground , vntill Boniface 3. about the yeare 606. by earnest suit and importunity , as their owne Platina recordeth , obtained of the Parricide , Phocas , that the City of Rome should be the head , and Mother city ouer all other . But what was this to the Papall Supremacy ? yes : for vpon the Headship of Rome , the Pope now founds his owne Headship ouer the Church , & all Church men ; that he might proue himselfe to be that man of sinne , that Son of Perdition , who exalts himselfe ( marke it well ) aboue all that is called God , sitting in , vpon , or ouer the Temple of God. For Phocas his meaning was not ; when hee granted the preheminence to Rome before other cities , whose emulous corriuall Constantinople her younger sister had bene , Phocas now stinting the strife ; that therefore the Bp. of Rome should haue that absolute souerainty ouer all , as euen Boniface then began to arregate to himselfe , who of Bp. of Rome ( a title which he had had with other Patriarches in common , only hauing precedency of place , in regard of the prime Imperiall city ) now is turned Pope of Rome , challenging the soueraine authority of sole Father of the Church , with his * Volumus & Iubemus , we will and commaund ; which Motto this first Pope of Rome brought in with an innouation of the ancient custome of the Church , of assuming the power of election and inuestiture of Bishops into his owne hand ; whereupon his Papall word was , Volumus & Iubemus . So that thus this Boniface became the first stemme or eminent branch growing from the root of the Mystery of iniquity . Here began Antichrist to display himselfe , whose immediate forerunner ( as Gregory Bp. of Rome but a little before called him ) was Iohn of Constantinople , who taking vpon him that blasphemous name of vniuersall Bp. ( as Gregory termes it ) was therefore the forerunner . A most true Prophecy ; Now Boniface , Gregories next successor but one , is the Antichrist , whose forerunner was Iohn . All you that are versed in the storles of the Church , know all this to be true . This branch henceforward spreads further and further , and mounts higher and higher , till Hildebrand , Pope Gregory 7. who added another maine branch to the former , to wit , domination ouer Kings and Princes , which the Pope had striuen for before ( the Mistery of iniquity still working , but Rome was not built in one day ) but could not obtaine full possession of it , till this Hildebrand , who begins Iupiterlike to thunder out his excommunications against the Emperour . This Hildebrand sate about 1000. yeares from the destruction of Ierusalem , fulfilling the prophecy , of letting loosse the Deuill after 1000. yeates ; for * he was a Coniurer , got the Popedome by Satans meanes , exercised the vsurped power of Satan ouer the Kingdomes of the world , & brought in that * doctrine of Deuils , in forbidding marriage to Priests . He began to peruert the Scripture to his wicked purposes , as the Deuill did to Christ , which ( saith Bruno in vrspergensis is a most grosse kind of Idolatry . From this time forward , this tree of the Mystery of iniquity did thriue and prosper notoriously , hauing the two numerous Orders of Saint Dominick , and Saint Francis to water it , instituted by Pope Innocent 3. at the Counsell of Lateran , vpon his Dreame , that the Lateran , was like to fall , but that in came Dominick , and supported it with his shoulders ; wherevpon the next morning the Pope granted him his sute , which he was then in hot pursuit off , for the erecttion and institution of his black Order . This Innocent 3. was the first that decreed the Breaden God in his Transubstantiation , to be belieued , and adored of all , about the yeare 1215. And in the yeare 1300. began Pope Boniface 8. to institute and celebrate Romes first Iubilee , marching forth the first day in his pontificalibus , wearing , no longer the single , but the tripple Crowne ; and the next day in his Imperiall Robes , with two Swords carried before him , with Exe duo gladij hîc , Behold here are two Swords , the Spirituall and temporall . Thus grew on still step by step this Mystery of iniquity , hauing many helpes to forward it , as first , the Emperours Court remoued to Constantinople , and 〈◊〉 that which 〈◊〉 the Antichrist was taken out of the way , as 2 Thess . 2. the losse of the Emperours footing in Italy in Augustulus : the quarrell about Images , deuised at first by Gregory onely for Lay-mens bookes , yet wherein now all Romaine-Catholicks , Lay , and learned , are proved such profound Proficients , as by their often and over-studious diligent pooring therein , they haue learned such Divinity in them , as to adore them for theyr Gods : the rising vp of Maomet in the East : the translation of the Empire into the West : the long pretended - holy warres for recovery ( forsooth ) of the holy Land , the Pope setting Christian Princes to goe fight for the Shadow , the while hee got the Substance : the rabble of Friers of all sorts : the Schoole Rabbies : and profound ignorance all along , all religion being confined to an vnknowne tongue , that men might know it ( that knew nothing ) to be the language and religion of Babel , by the confused sound , and little sense hee could find in it . And yet all this while was not Antichrist come to his full pitch , stature and strength , vntill the Councell of Trent , in which the Church of Rome sheweth her selfe to bee quite apostatized and fallen away from Christ , ceassing to bee any longer a true Church , as having solemnly renounced and accursed the sauing faith of Christ , without which is no salvation , no communion with him . During which Council , also was first founded that diabolicall Order of the Iesuites , the most actiue instruments of Antichrist ▪ and in a manner the only and last supporters of the Babylonian tottering Tower. But this by the way . In the Councill of Trent ( I say ) is the whole Mystery of iniquity fully accomplished , and the Pope now declared that Man of sinne , that Antichrist , prophecyed of in the Scriptures . I can but name these things vnto you at this present : nor doe I say more , then I am able more abundantly to demonstrate , if occasion serued . For comparing the Pope exactly to the description of Antichrist in the Scripture , wee finde him in all points answerable , and that in a full measure , so that it is not possible for a man to imagine , wherein Antichrist can goe higher , then the Pope hath done . A scantling where of wee may ▪ take in this Papall Breeue or Bull , wherein throughout , hee showes himselfe that Antichrist . And if the Pope bee that Antichrist , as most demonstratiuely hee is , which I dare vndertake to maintaine against all the Iesuites in England : then consider , ô yee Romaine-Catholickes , in what a fearefull condition you all stand , that adhere to the Pope , as your Head. Certainely such are no other , then the limmes of Antichrist , the members of the Beast , the children of that Father , who is the sonne of perdition , who with all his , goe into perdition . This is a hard saying , you will say , but it is too true . Nor do I alone say , that in the Church of Rome is no saluation to bee found ; Aske the Councell of Trent ( which is the onely rule of Romish faith ) that will tell you . To giue you one instance for many ; one of her Canons is : Si quis dixerit , fidem iustificantem nihil aliud esse , quàm fiduciam diuinae misericordiae , peccata remittentis propter Christum , vel eam fiduciam solam esse , qua iustificamur : anathema sit . That is : If any shall say , that iustifying faith is nothing else ; but a confidence in Gods mercy , remitting sinnes for Christs sake ; or , that confidence to bee onely that , whereby wee are iustified : let him bee accursed . What is then Romes iustifying faith ? Heare another Canon : which telleth you , that the faith of Rome may subsist , being seperate from grace , and yet bee a true faith , though it bee a dead faith . And this is no other faith , but that which is in the very Deuills , as Saint Iames sayth . For , as they confesse , they may with this their faith goe into hell , and there bee punished with the Devils . As for the iustifying and saving faith , they not onely accurse it , but him also , that shall say , * that none is truly iustifyed , but hee that beleeueth that he is iustifyed . Thus they haue quite excluded and exiled out of their Church , with Anathema , the saving & instifying faith , without which there is no salvation , no communion with Christ . Whence I conclude with this Argument . That Church which denieth , yea accurseth the sauing faith of Iesus Christ , vnto instification , allowing onely such a faith , which can neuer saue a man , but is a graceles faith , seperable from grace , and which a man may carry with him into hell ; that is an Apostatized Church , vtterly fallen away from Christ , wherein no saluation is to bee found , or hoped for . But the Church of Rome denyeth , yea accurseth the sauing faith of Iesus Christ , vnto iustification , allowing only such a faith , as can neuer saue a man , but is a gracelesse faith , seperate from grace , and which a man may carry with him into hell . Therefore the Church of Rome is an apostatized Church , vtterly fallen away from Christ , wherein no saluation is to be found , or hoped for . Both the propositions are proved out of the Councell of Trents owne Canons already cited . If any answer , that the Church of Rome denyeth not the true faith ; forasmuch as the faith , which shee alloweth , she sayth is true , though dead ; I rejoyne , and say , that this is a Paralogisme . Romes dead faith is indeed for the kind of it , a true dead faith , or a true faith of devils , as one may be said to be a true lyar . But I proue , that this faith of Rome is meerely different in kind from the true sauing faith of Christ , thus . That faith , which Christ commendeth for the onely true sauing faith , doth so iustifie a man , that he shal neuer come into condemnation , but passe from death vnto life . But the only faith which the Church of Rome alloweth , doth not so saue or iustifie a man , but that he way with it go into condemnation , and not passe from death vnto life . Therefore the saith of the Church of Rome , is not that faith , which Christ commendeth for the only true sauing faith . And consequently , the Church of Rome denying the true sauing faith of Christ , whereby to be justified , is vtterly voyd of all hope of saluation , and so hath quite abandoned Iesus Christ . Now for the Proposition , it is proved by Christ himselfe Ioh. 5. 24. The Minor is confessed by the Councell of Trent itselfe , as hath beene proved . Take one argument more . That Church which cleaueth to Antichrist as her Head whome shee receiueth all her spirituall life , hath no saluation to be found or hoped for in it . But the Church of Rome cleaueth to Antichrist , as her Head from whom shee draweth all her spirituall life . Therefore the Church of Rome hath no saluation to be found , or hoped for in it . The Proposition is granted of all . For Antichrist and all his members are damned , and goe into perditition , as the Apostle sheweth , 2 Thess . 2. Reuel . 14. 8 , 9 , 10 , 11. 〈◊〉 . But for the Assumption , that the Church of Rome eleuenth to Antichrist , as her Head , from whom shee draweth all her spirituall life : This is plainly proued , yea professed and avowed even by the Pope himselfe , and by his Papall Decrees . First , the Pope is the Head of the Church of Rome . Secondly , he is not simply a subordinate and Ministeriall Head , but the absolute , soveraine , supreme Head , whom ( as Pope Nicolas 3. in his Euangelicall and irrefragable Decree , in Sexti , de Electione , cap. 17. tit . 6. lib. 1. doth peremptorily tell vs ) the Lord would haue to bee intitled into the fellowship of the indiuiduall vnity , that the structure of the eternall Temple built by God , might by an admirable gift of the grace of God , consist in the firmnesse of blessed Peter , and his Successor ; that from him , as from a certaine Head he might diffuse his gifts , as into all his body . The like Decree hath Pope Boniface in his Commune Extrauga●●●● 1. de Maior . & obed . c. vnam sanctam , making Peter and the Pope , one and the same Head with Christ lest otherwise , sayth the Pope , the Church should bee at a Monster with two Heads . Thirdly , it cannot bee denied , but that Antichrist is that Man of Sinne , described by the Apostle , 2 Thess . 2. who exalteth himselfe aboue all that is called God , who sitteth in , vpon , for , or ouer the Temple of God , shewing himselfe that hee is God. Fourthly , the Pope himselfe preveth , that he is that man of 〈◊〉 ; for hee exalteth himselfe aboue all that is called God , namely aboue all Kings and Princes , and Powers of the world , who 〈◊〉 called Gods Psal . 82. 6. I haue sayd , Yee are Gods. That he that exalteth himselfe , witnesse this present Breeue or Bull. 〈◊〉 though Pope Boniface 3. with importunate 〈◊〉 〈◊〉 wicked Tyrant and Murtherer Phocas , that Rome should be the Head City over all , so that this supremacy might claime its foundation from humaine Constitution Imperiall : yet the Popes Personall supremacy over Emperours and Kings came in by the By , by his owne meete vsurpation , which though it might seeme to bee grounded vpon the same foundation of the Cities Supremacy , yet it was never the intent of Phocas the Founder , that the Bishop of Rome should haue a personall or reall Supremacy over the Emperour , as we haue shewed . This learne of the Beast grew out afterward in Hildebrand , Pope Gregorie . 7. who himselfe being a Conjurer , and getting the Popedome by the Deuils meanes , hee now began to exercise the Dragons vsurped power over Emperours , Kings , and Kingdomes of the world , as the Dragon sayd to Christ , All this power , and glory of the Kingdomes of the world , is deliuered to mee , and to whomsoeuer I will , I giue it ; which very speech Pope Hadrian 4. vsed to the Emperour Fredericke . Thus doth the Pope exalt himselfe aboue all that is called God. To so little purpose is it to shift it off , by saying , hee hath this power deliuered to him , and therefore , hee doth not exalt himselfe . For so sayd the Devill , All this power is giuen mee ; and yet was hee not a most shamelesse vsurper ? But more of this in the Answere to the Breeue . Againe , doth not the Pope sitt in , or vpon , or for , or ouer the Temple of God ? For all these the Greeke phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth . And what other Temple of God doth the Pope allow , but the Church of Rome , whereof himselfe is the Head , the summe , and only Oracle ? Insomuch as hee sheweth himselfe to bee God , by assuming to himselfe the whole vnlimited power of God , as if hee were the same with God and Christ , as being assumpted into the individuall vnity with Christ ; as Pope Nicolas decreed . O all yee learned Papists , that doe adhere to such a Head , even to that man of sinne , Antichrist , which while you doe , what remaineth for you , but according to the holy Ghost ; owne doome , even damnation and perdition both of soule and body for evermore ▪ In the name of Iesus Christ therefore open your eyes , put off that Egyptian vaile , which this Man of sinne hath cast over you , that you should not set the truth ▪ shake off those Babylonian chaines , wherewith you are so miserably captived by Antichrist , and quit your selues like men . Hearken diligently to the voyce of Christ in his word , who from heaven cryeth vnto you , saying , Come out of Babylon , my people , that yee be not partakers of her sinnes , and that yee receiue not of her plagues , Reuel : 18. 4. This Babylon is the Church of Rome , so plainly described in the 17 chapter , that the most learned Iesuites themselues know not how to shift it off . This Babylon ( chap. 18. 2. ) is fallen : An Angell cryeth mightily , Babylon the great is fallen , is fallen , and is become the habitation of Deuils , and the bold of euery foule spirit , and a cage of euery vncleane bird ; &c. Is fallen , is fallen ? What is the meaning of this fall , twice repeated ? Some fearefull and strange fall sure ; even an vrtet apostacy and falling a way from the faith of Christ . She shall one day fall externally , but in the meane time , shee is vtterly fallen internally , and become the habitation of Deuils , &c. where the Devil now domineereth in that Antichrist in his full pride , and rebellion against Christ . Let not these my words seeme tart to your more tender palate . I dare say , you abhorre Antichrist , whosoever , and wheresoever he is . And doe but open your eyes , and you cannot but plainely discerne even the Pope to be the selfesame . So that we need not further quarrell Rome about other points , as the rubbidge of her infinite idolatries , and doctrins of Devils , whereof that Tower of Babylon is built vp ; when as the very foundation of it is rotten , and the whole body altogether Antichristian , from top to toe ▪ when as from the Crowne of the Head to the sole of the foote , there is no whole part : yea , when as the Maine Head of that body is Antichrist , and the faith of that Church , apostacy . No more is to be said . I will conclude therefore , not with a disswasiue from that damnable practise of disavowing loyaltie to your King ; for I suppose , no true Englishman wil be either so vnnaturally and degenerously impious , yea or so vnreasonably sottish , as to be ready to betray their sweete natiue country to Rome and Spayne : but in the name of Iesus Christ be exhorted , to abandon and , abhorre such a Father as the Pope , being that Antichrist , and so that lawlesse one , who leading with himselfe Millions of soules into hell to be tormented with the great Deuil , yee none must presume to blame him for it ; as it is in his owne Decretalls ; hee , who is the author and abettor of conspiracies and treasons , of treacheries and rebellions , as in this Breeue hee professeth ; he , who is that sonne of perdition , and that head , whose members must necessarily perish , being damned , for not receiving the loue of the truth , but belieuing lyes , as 2 Thess . 2. and fly with speed unto Iesus Christ , high you into the bosome of the Church of England your Mother , who reacheth vnto you the pure milke-flowing brests of salvation in the Word and Sacramens . As for those , that wittingly and wilfully adhere to the Pope as their Head , they shut themselues out of the Kingdome of God , and of Christ . Nor let any English-Roman-Catholicke plead ignorance , while they shut their eyes at the bright Sun before them . The poor people in Spaine , that are shut vp from the light , may , if any , finde some excuse : but not so in England . He that loueth not the Lord Iesus Christ , let him be Anathema Maranatha . Now the Lord open all your hearts , eares , & eyes , that hearing you may see , & belieue in Iesus Christ to your eternall saluation . Amen . Your truely loving Country-man , H. B. Errata . Pag. 31. line 21. for describe , read ascribe . p. 40. l. 2. for Powers , r. Pioners . p. 46. l. 6. r. proceed . p. 48. l. 18. r. ordine ad spititualia . p. 49. in the margent correct the numbers . pag. 52. l. 26. blot out men . pag. 53. l. 19. r. Lateran . p. 56. l. 3. for saith , r. such . pag. 61. l. 6. r. triumphs . l. 23. r. Tortus . l. 30. r. hic . l. 35. r. certae spei . p. 63. l. 1. r. iudgement . p. 70. l. 12. r. it so putrifyed . pag. 71. l. 25. for concerning . r. couering . pag. 72. l. 16. r. fish . FINIS . Notes, typically marginal, from the original text Notes for div A69022-e590 Chron. 16. 9. Prov. 6. * As a little before the Powder-plott , the Iesuites published a booke intituled , The seuen spark● , and it inciting the Romish Catholicks to pray for the good succes of the Catholicke enterprise . Iames 5. 2 Kings 19. 2 Chron. 15. Notes for div A69022-e3910 Cassianus lib. 5. cap. 31. Dialog . lib. 2. cap. 1. * Molossus , is a Mastiue dogg . * Esai . 58. 10 , 11. * The Hiena , a most subtile Beast , like a Wolfe , with a Mane like a horse , which by nightcommeth to the simple Shepherds Tents , where counterfeiting mans voyce , & by listening learning the Shepherds name calls him forth , & so deuoures him Pliny . A right Embleme of the Pope . See Reu. 9. 8. Zeph. 2. 1. Notes for div A69022-e5140 Reuel . 17. 5. Reuel . 13. 17. Math. 3. v. 9. * See Platina Annot. in Bonif . 3. * French history . See Tortura Torti . pag. 281 ▪ Conspectis illis semel , fundauit se statim Catisbeus , atque super illis omnes intentiones suas exedificauit ibid. Anima sequitur temperaturam cortoris , vt corpus aeris . Pag. 303. Vincentius Lyrinensis . Iohn 8. v. 43. Dan. 4. v. 30. 2 Thess . 2. * S●xti de electione cap. 17. lib. 1. vt vero circa regimen . &c. * Though Ga●net himselfe confessed vnder his hand to a priuate friend , lamenting his wretched estate that not now for religion , but for treason , he must dye as a theife or malefactor . Tortura Torti . pag. 289. * Tesseram , It signifieth also a token of Lead , ( like that affixed to the Popes Bull ) giuen to such poore as are to receiue the dole . But this suites not so wel with the Popes sense here , vnlesse she meane his Leaden Tessera tyed to his Bull ; for else he should make heauens Diadems not a matter of Dole , to be receiued of fauour for a leaden token , but of debt as purchased with golden merits . * From your Church treasure no doubt , so well stored with workes of supererogation in this kind , such as Gods law neuer commanded , but contrarily hath expresly forbidden . Reu. 8. 10. 11. * By this Tessera or Bill of exchange , is clossely involued Romes merit ex condigno : for as the Bill of exchange is reckoned of equall value with the summe , or debt to be receiued , or by the proportion of condignitie , or equall worth on both sides : So Romes merit of condignitie is such , as whereby they claime heauen as due debt , their merits being condigne , or of equall worth to it , as the price is to the purchase as the Pope here expresseth . Gloss , Ordin . Council . Trid. sess . 6. cap. 15. & can . 28. * Triplici nodo pag. 34. * Culleus , a leather sacke , wherein the Parricide was sowed close vp and cast into the sea , as vnworthy to touch any of the elements , that sought to destroy him , by whom he receiued his being : so he deserues not to breath in the ayre , that seeks to take away the breath of our nostrils , the Annointed of the Lord. Lam. 4. v. 20. Reuel . 9. * Like the Cardinals round red hatts , giuen them to ride abroad in pompe , to put them in mind to shed bloud for the defence of their Romane Catholique faith . See Paeralcipomena to Vrspergensis , his Chronicon . * Like the Cardinals round red hatts , giuen them to ride abroad in pompe , to put them in mind to shed bloud for the defence of their Romane Catholique faith . See Paeralcipomena to Vrspergensis , his Chronicon . See for his Monuments in Rich. 2. See for his Monuments in K. Edw. 4. p. 366. * 1 Cor. 4. v. 10 * The Trout . Vt iugulent homines surgunt denocte l●trones : Vt teipsum seruos , non expergisceris ? See Morrisons Trauels in the suruay of Rome . * The valley of Hell , to which place a direct way leadeth frō the Popes Pallace , neere vnto it . Se Dr. Carieton Bp of Chichester his thankfull remembrance of Gods mercie worthy to be put in better practise . Aug. Bonifacio viro militari Epist . 50. Aug. * Sum p. 3. q. 25. 4. e. * Likely Crosses for poore Christ crucified . * Likely Crosses for poore Christ crucified . * Dominica in Passione Domini in hymno Aquin. ibid. Sed contra est . * Part. 2 tit . de benedictione nouae crucis . Dr. Sheldon in his suruey of the miracles of Antichrist . Heb. 1. Psal . 2. * Hist . Concil . Tr●d Latin. editio . pag. 9. * A house in the Black Fryers in London , where the Papists were assembled to heare a popish Sermon , by Gods iust iudgment wonderful in our eyes , fell downe sodainly vpon them , and slew many scores of them . Papa est lex animata in terris Gloss . lib. 1. tit . 14. & iura omnia in pectore censetur habere . * See Fox his Mon. pag. 243. This was the Pope Innocent , that first ordained , that his Cardinals should weare red hats , when they rode abroad , not only for conspicuousnes , but to put them in minde to bee ready , to shed blood for the safety of their Roman Catholike faith and christians . Synodus Lugdunensis . Nic. Clemangis . * Baronius . * Causa . 23. q. 8. Tributum in Gratian. Paulo V. vice Deo. 5. V. 5. L. 5. V. 5. V. 100. C. 500. D. Luke 12. v. 14. De Concil . author . l. 2. cap. 17. Extrauag . com . vnam sanctam . Sexti de electione ca. 17. fundamenta . Luke 4. v. 6. Hadrian . Epist . apud Auentin . lib. 6. 506. See also Fox his Mon. pag. 184. As Ier. 1. 10. Platina . See Fox his Mon. p. 221. 1. Thes . 2. Tortura Torti pag. 328. Tortura Torti pag 106. Origen . in Mat. 24. Tract . 27. Vn. Sanct. Decret . Greg. de Transla . Epist . ca. 3. gloss . Distinct . 40. si Papa . In Gratian . Tortura Torti , pag. 287. * Or at Rome , the Pope , and his Cardinals . See Platina in Coelestine 5. & Bonif. 8. Onuph . in Marcell . 2. See Fren. hist . in Charles 7. Extrauag . Com●n San. Non nimis esse sed satis . Reuel . 18. 7. Reu. 17. 18. Crantz . in Saxon . l. 8. cap. 6. Bellar. de Pontif. Rom. l. 3. c. 15. Reu. 18. 7. Hieron . ad Alga● in qu. 11. b Grrgories own words cited . Yea , saith Platina , importuned Phocas for it , Magna con●entione . Auentin . l. 6. * Onuphr . Annot. in vita Bonif. 3. Platina . * Helmold . in histor . Scla . c. 81. * See Bellar. de Pont. Rom. l. 1. c. 20. Seneca in Medea . Notes for div A69022-e25540 * Reuel . 9. 11. * Remaines of wise speeches pag. 210. Ibid. in Epigr. * See Cicarillas in vita Sixti 5. where this Pope hauing canonized the Anchorite Didacus for a Saint makes his solemne prayer to God to be so fauourable to his humility as ( saith he ) by the pious prayers of thy Saint Didacus , wee may merit to be exalted to eternall glory in hea●en . Contra neg●ntem Principia , non est disputandum . 2 Thess . 2. 2 Thess . 2. * See plantin● . * Bead Benno Cardinalis , of his life . Also Abbas vrspergensis . * 1 Tim. 4. Concil . Trent . Sess . 6. Can. 12. ibid. Can. 28. Iames. 3. * Can. 14. 
A17299	----	The Christians bulvvarke, against Satans battery. Or, The doctrine of iustification so plainely and pithily layd out in the severall maine branches of it as the fruits thereof may be to the faithfull, as so many preservatives against the poysonous heresies and prevailing iniquities of these last times. By H.B. pastor of S. Mathevvs Friday-street. Truth's triumph over Trent Burton, Henry, 1578-1648. 1632 Approx. 909 KB of XML-encoded text transcribed from 195 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A17299 STC 4140 ESTC S119545 99854752 99854752 20195 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17299) Transcribed from: (Early English Books Online ; image set 20195) Images scanned from microfilm: (Early English books, 1475-1640 ; 1196:23) The Christians bulvvarke, against Satans battery. Or, The doctrine of iustification so plainely and pithily layd out in the severall maine branches of it as the fruits thereof may be to the faithfull, as so many preservatives against the poysonous heresies and prevailing iniquities of these last times. By H.B. pastor of S. Mathevvs Friday-street. Truth's triumph over Trent Burton, Henry, 1578-1648. [16], 373, [1] p. [By R. Young] for Henry Taunton, and are to be sold at his shop in Saint Dunstans Church-yard, Printed at London : 1632. H.B. = Henry Burton. Printer's name from STC. Another issue, with cancel title page, of STC 4156: Truth's triumph over Trent. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Justification -- Early works to 1800. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Rina Kor Sampled and proofread 2004-07 Rina Kor Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE CHRISTIANS BVLWARKE , AGAINST SATANS BATTERY . OR , The Doctrine of IVSTIFICATION , So plainely and pithily layd out in the severall maine branches of it , as the fruits thereof may be to the Faithfull , as so many Preservatives against the poysonous Heresies and prevailing Iniquities of these last times . By H. B. Pastor of S. MATHEVVS Friday-Street . ROM . 5. 1. Being iustified by Faith , we have Peace with God , through our Lord IESUS CHRIST ; by whom we have now received the Attonement . Vers. II. Printed at London , for HENRY TAVNTON , and are to be sold at his Shop in Saint Dunstans Church-yard . 1632. To the High and Excellent , who inhabiteth Eternity , IESVS CHRIST , the Lord our Righteousnesse , the faithfull witnesse , the first begotten of the dead , the Prince of the Kings of the earth , who hath loued vs , and washed vs in his owne bloud , and hath made vs Kings and Priests vnto God , and his Father : Glory , Dominion , Blessing , Honour , Power , for ▪ euermore . Amen . MOst High and Holy Lord Iesus , to whom should a sinfull wretch , and worthlesse abiect presume to approach , but to thee his gracious Sauiour , and mercifull Redeemer ? Vouchsafe , then , O Sun of righteousnes , to stretch thy healing wings ouer my fainting and feeble soule , now prostrate at thy beautifull and blessed feet , and so bathe & wash me in the fountain of thy precious bloud , as that I may be presented spotlesse before thy Fathers Throne , clad in the robes of thy perfect righteousnesse . Thou art that faithfull witnesse to confirme , yea that souer●igne King , and supreme Iudge , to maintaine the cause of thine eternall truth against all Antichristian aduersaries . Vouchsafe therefore to patronize this poore labour , which the weakest & vnworthiest of all thy seruants , is bold here to consecrate to thy Name . It is but that small fruit and rivulet , which hath sprung from thee the liuing Roote , and Fountaine of all grace ; so as by iust right it is thine . Let thy power protect the worke and workman from all iniury of time ; and thy grace blesse the worke , both to the confirming of thy people in the sauing truth , and to the conuincing of the gain-sayer . Thou seest , O Lord , the presumption of Antichrist , and of his seduced seducing Apostles . Thou beholdest these Apostatizing luke-warme times , how many looke backe to Egypt , to Babylon . Thou numbrest and weighest Antichristian Aduocates , and Baals Pleaders , and Babylons Reconcilers , as if they would in despight of thee and thy blessed Word , re-erect Babels Tower within the borders of thy Sion . O Lord , are not thine eyes vpon the truth ? And do not thine eyes runne to and fro throughout the whole earth , to shew thy selfe strong in the behalfe of them , whose heart is perfect towards thee ? Art not thou He , that in former times hast saued vs from our enemies , & hast put them to confusion , that hate vs ? But now , Lord , ( if we may dispute with thee , and seeing thy seruant , who is but dust and ashes , hath begun to speake to my Lord ) wherefore hast thou cast thy people off , and goest not forth with our Armies ? Wherefore doest thou make vs to turne our backe from the enemy , that they which hate vs , spoile our goods ? Wherfore doest thou make vs a reproach vnto our neighbours , a scorne and derision to them that are round about vs ? Or can wee plead for our selues , as once thy people by the mouth of thy seruant Dauid , did , Though all this be come vpon vs , yet haue we not forgotten thee , nor behaued ourselues falsly in thy Couenant ? Or can wee say , Our heart is not turned backe , nor our steps declined from thy way ? Or , That wee haue not forgotten the Name of our God , nor stretched out our hand to a strange God ? Alas , O Lord , our confusion is still before vs , our iniquities are with vs , they testifie against vs ; so that how can wee hold vp our heads before thee , or stand before our enemies ? And yet , O Lord , all our smart and shame cannot teach vs to beleeue thy Prophets , who haue often told vs , The Lord is with you , while ye be with him ; and if yee seeke him , he will be found of you : but if yee forsake him , hee will forsake you . And wherein are we conuinced of our forsaking of thee , O Lord , but by beholding with lamentable experience , how thou seemest now of long time to haue forsaken vs ? For else , if thou Lord wert with vs , how should so many calamities and disasters fall vpon vs , and vpon thy people round about vs ? How should England , formerly a terrour to her neighbours , become now their scorne and derision ? The truth is , O Lord , we must needs confesse to our great shame , that with the Church of Ephesus , wee haue declined from our first loue . O teach vs to remember from whence we are fallen , and to repent , and do the first works , lest thou come against vs quickly , and remoue our Candlesticke out of his place , except we repent . And hast thou not at least a few things against vs , that the woman Iezebel , which calleth her selfe a Prophetesse , is suffered to teach , and to seduce thy seruants to commit fornication with Idols ? For this , thou hast couered thy selfe with a cloud , that our prayer should not passe through ▪ For this , thou hast made vs as the refuse in the midst of the people . For this , all our enemies haue opened their mouth against vs ; yea , thy fierce windes haue fought against vs , wasted and wracked our forces . Yet doe not , O Lord , cast vs off for euer . Thy people put their mouth in the dust , if so be there may be hope . O teach vs to search and trie our waies , and turne again to thee our God. O pleade for vs to thy Father , when in thy name wee lift vp our heart with our hands to God in the heauens . And lest our praiers be turned into sin , O strengthen our hearts and hands from the highest to the lowest , to cast out from among vs our Idol-sins , and sinfull Idols , the abominations , and prouocations of thy iealousie . O blesse thy seruant , our gracious Soueraigne , King CHARLES , double vpon his royall person the spirit of vpright Dauid , and of zealous Iosiah , to purge and repaire thy Temple , that vpon himselfe his Crown may long flourish , his righteous Scepter may cherish and support thy people , his victorious Sword may suppress and vanquish thine and his enemies . Showre down thy grace into the heart of his royall Queene , that shee comming to partake with him in the onely and blessed means of saluation , thy Word & Sacraments , may become also a ioyfull & fruitful nurcing Mother to thine Israel . Multiply the Spirit of wisdome & counsel vpon his Maiesties Honorable Counsellers , that taking all their counsel at thee & thy word , all their consultations and resolutions may prosper , and procure peace and prosperity to these Kingdomes , and thy Churches therein and abroad . Double the Spirit of zeale and piety vpon all the Ministers of thy Word and Sacraments , especially , vpon the reuerend Arch-Bishops & Bishops , that standing in the place of Pillars in thy Temple , of the salt of the earth , of the light of the world , they may strongly support thy true Religion , season and lighten those places , which are dark and vnsauory , and all for want of faithfull Ministers : thus shall they highly magnifie their office , and discharge their stewardship , by prouiding and sending painfull labourers into euery corner of thy field . Inspire and inflame them , Lord , with that zeale of thine own , wherewith thou didst purge thy Temple from profane merchandize : that so they may with the whip-cords of sound Doctrine , and wholesome Discipline , chase out of thy Church all Heresie and Idolatry . Why should the world , O Lord , complaine and cry , Where is the spirit of those ancient Bishops and Martyrs , and learned Champions of thy truth , as of Cranmer , Ridley , Latimer , Hooper , Bucer , Peter Martyr , Iewel , and other faithfull witnesses , whose eyther bloud hath beene the seed , or preaching and writing the watering of this thy noble Vineyard ? O keepe farre from vs the spirit of cowardise , and lukewarmnesse , of ambition , and loue of the world , lest these infeebling and infatuating our soules , wee should proue a generation of peruerse and foolish children , pulling downe what our religious fore-fathers with such care and paines , mature iudgement , and sound knowledge in the truth , haue built . Stirre vp , O Lord , the noble hearts of the two honourable Chancellors of our Vniuersities , that with the ayde of soueraigne authority , they may zealously set themselues to preserue those Fountaines and Nurceries from the mudde of Heresie , and the bitter root of Impiety . Infuse the spirit of courage , zeale , vprightnesse , and hatred of couetousnesse , in aboundance vpon all the reuerend Iudges and Iustices of the Land , that they may duely execute the Lawes by freeing the poor innocent from the potent oppressor , by cutting downe sinne , and cutting off the traiterous ring-leaders to Idolatry . Thus thy Church being purged , Iustice executed , Religion maintained , sinne reformed , our Couenant with thee renewed , our vowes of better obedience and thankfulnesse performed , and we through thy merits reconciled to thy Father of mercies : thou the great Captaine and Lord of Hosts , mayst againe take thy peoples part , turne the edge of thy Sword against thine enemies , and fill our mouthes with a new song of praise & thanksgiuing to thee , which sittest vpon the Throne , with the Father and the Holy Ghost , God blessed for euer . Amen . The Preface to the Reader . CHristian Reader , loe here the two great mysteries laid open ; the one of Godlinesse , the summe whereof is Christ , beleeued on in the World : the other of Iniquity , the head whereof is Antichrist , beleeued on of the World. Two Mysteries incompatible , as light and darknesse . They are the two bounders , disterminating Ierusalem from Babylon . This Mysterie of iniquity , I meane , the Romish doctrine of Iustification , is the head-doctrine , or source , whence all their meritorious satisfactions doe flow . And Bellarmine , with other Pontificians , confesseth , Iustification to bee the maine Cardo or hinge , whereon hangeth the whole body of controuersies betweene them and the Pretestants . Nor was it for nothing , that the Councell of Trent so improued all their skill and strength , to oppose and oppresse the true Catholicke doctrine of Iustification , as whereby the Papall magnificence and the gaine of the Romish Craftsmen for their Diana , was endangered . So that this their Abortiue was a hatching for seuen moneths ; so long was this Babylonish Ramme , wherewith they would force heauen gates , a hammering in the Trent-forge : so as the History noteth , that the most expert in the Church affirmed , That if all the Councels , assembled from the Apostles times to that , were summed vp together , they could not make vp so many Articles as the Trent-Fathers had amassed together , in this one sixt Session of that Synod , the best part whereof also they were beholden to Aristotle for . And no maruaile they were so puzzled , for they were to encounter sundry difficulties : as first , the euidence of Scriptures : secondly , the concent of ancient Fathers : thirdly , the powerfull preaching and writings of Luther . fourthly , the dissent of their Schoolemen ; and fiftly , the diuision of the Councell it selfe , some being Thomists , some Scotists , some Dominicans , some Franciscans . To satisfie and reconcile all which , was more than an Herculean labour . But what could be difficult to the Papall Omnipotencie ; who could send his holy Ghost post from Rome to Trent in a Cloake-bagge , which loosed all knots , and decided all doubts ? Nor had the Pope wanting in that Councell the most pregnant wits in the Pontifician world , besides a numerous multitude of new titular Bishops ( as titular for learning as liuing ) to lay on load of down right voyces , to conclude and ratifie whatsoeuer the Pope with his Cardinals in their Conclaue at Rome , and his dextrous instruments in the Councell , had with no lesse sweat than artifice , contriued . For the first maine obstacle , the euidence of Scripture , they are faine to collogue , and speake it faire , and borrow from it certaine broad Phylacteries , wouen with Scripture phrases , wherewith the Babylonish Whore partly decks her shamelesse forehead , and partly adornes the cobwebbe Robe of her counterfeit selfe-Iustification : as Coelestis Pater : Iesus Christ , the Sun of righteousnesse , the author and finisher of our faith : The Father of mercies , and God of all consolation , sent his sonne to redeeme Iewes and Gentiles , and that all might receiue adoption of sonnes : Him hath God sent forth to be a propitiation for our sinnes in his bloud : for this Redemption we ought to giue thanks . And ch . 7. The Meritorious cause of our Iustification is our Lord Iesus Christ &c. O holy Councell ! Will any suspect the Serpent to lurke vnder such flowers of Paradise ? Or that they goe about to betray Christ with Hayle Master ? But in this their profound hypocrisie lyeth the whole Mysterie of Iniquity ; Si tamen hypocrisis dici debet , quae iam latere prae abundantia non valet , & prae impudentiâ non quaerit ; as Bernard saith of Romes Clergy in his time . If that may be called hypocrisie , which neither for the abundancy of it can , nor for the impudencie of it cares to conceale it selfe . Thus by egregious hypocrisie Arrius deluded the Councell of Nice , confessing Christ to be God of God , yet denyed his consubstantiality with the Father . Thus the second Councell of Nice , summoned to decree the erection and veneration of Images , makes a goodly Preface , giuing thankes to God that they were deliuered from Idols . Thus Augustine confesseth how he was seduced by the Manichaean hypocrisie . Thus dealeth the Trent Councell . And besides her hypocrisie , her impudencie displayes it selfe , while in this Councell , Rome alters the Rule of Faith , addes her Traditions , Decretals and Canons , as a party and equall rule with Scripture , guelds the Scriptures of their masculine authoritie and genuine sense , closing vp all in the Cabinet of the Popes breast , where lodgeth his Infallibilitie . And thus the sacred Scriptures , which , till that Idolatrous Councell of Trent , were held the sole and entire Catholicke Canon and rule of Faith , must now draw in the Popes yoake with his sophisticate Traditions . Now , the pure gold and siluer of Gods word must goe no longer for currant , vnlesse it be stamped in the Popes owne Mynt , and subiect also to be abased or inhansed at his pleasure . Now , the waters of life are of no force , vnlesse distilled through the Popes Limbeck ; nor those riuers of Paradise medicinable , if they flow not from the sacred Minerals of the Romish Mountaines . Thus in effect the Romish Amazon cuts off the right pap of Scripture , which yeelds the sincere milke , reseruing only the left to suckle her Paplings withall , as that Lupa did Romes founder Romulus ; or , at least , the right Pap is so patched to that stepmothers breast , as it yeelds no other milke , but such as relisheth of the corrupt complexion of the Popes infallibility . Thus the first Rubbe is remoued , the Scriptures , which are made cock-sure for the Pope . 2 For Luther , they could easily hisse him out for an arch heretick , and blast and brand with Anathema those euident truths by him deliuered . So that hard it was to iudge , whether fared worse , Luther for the truths sake , or the truth for Luthers . 3 For the consent of ancient Fathers , the most they stand vpon is S. Augustine , who indeed writ more of this diuine mysterie , than all the rest put together . But the Councell could easily euade him , saying ( as Catarinus about Predestination ) that S. Aug. his opinion therin was nouel , neuer heard of before his time : or , that S. Aug. was drawn to speake many things awry , through heat of disputation against the Pelagians : or ( as Vega ) Non necesse est &c , It is not necessary to beleeue all S. Aug. his arguments to be demonstratiue , or altogether to stand in force . Thus all the Fathers corne , though growing from the field of Scriptures , proues but chaffe , comming once to be sifted in the mysticall , if not a Satanicall fanne of this actiue Councell . 4. & 5. For the dissenting Schoolemen , and those Dominicans and Franciscans in this Councell , whereof Vega and Soto were the two Standard-bearers , and bore a great sway therein , it behooued the Councell to keepe good quarter with them , and to vse all their witts , eyther to reconcile them , or with some pretty equiuocations to please all parties . For this purpose , Marcellus , Priest , intituled of the holy Crosse , President of the Councell , Cardinall and Apostolicall Legate à latere , whose wits were as versatilous , as his titles magnificent and various : after much sweat spent in chopping and changing , peecing and payring , after an hundred Congregations , wherein these matters were canuased Pro & Con : at length licked the Decrees and Canons to that forme , that each side was pleased , and Marcellus applauded on all hands ; when each Sect might from the same Delphick Oracle pick out his owne meaning . Thus came these Trent Decrees to be like a curious Picture , which euery one in the Roome imagineth to looke directly vpon him . Or like an indented Table-Picture vpon a Wall , wherein the one side of the Roome may behold the face of a man , the other , of a woman , and they in the midst , of an Owle . Thus Soto and Vega , who in the time of this Session , writ each a Volume of this Subiect , though in some smaller points different in their opinions , which they grounded vpon the Decrees , and dedicated to the Councell , were both well pleased ; yet no otherwise reconciled , but , as Herod and Pilate , Brethren in euill , to crucifie Christ. The writing of which two Champions of Trent I haue mostly all along this Treatise , confuted . Thus , as S. Ambrose saith , Fucum faciunt , qui non audent explicare , quod sentiunt censoriè , They do but iuggle , that dare not set downe in plaine termes , what they captiously conceiue . And as Hierome against the Pelagian Hereticks : Sola haec haeresis , quae publicè erubescit loqui , quod scripto docere non metuit : This only is heresie , which blusheth to speake that publickly , that it feares not to teach secretly . But , as there hee saith , Ecclesiae victoria est , vos apertè dicere , quod sentitis ; sententias vestras prodidisse , superasse est : It is the Churches victory for you to speake plainly , as you think ; to detect your opinions , is to confute them . But we haue assayed to pull off Romes vizard , and to make the Whore naked . Her figge-leaue-righteousnesse will not salue her sinne , or hide her shame . Only I cannot but lament , to see many of my brethren , the sonnes of my mother in show , to stand vp to plead for Baal . Is it the symptome of this our age , wherein there is so much learning and so little sound knowledge in the Mysterie of Christ , or wherein the Spirit of the world is so predominant , that men are so transported with an vnnaturall zeale and loue to Babylon ? But Wisedome is iustified of her children . And now I begin to conceiue the reason , why the Iesuites pennes are of late so silent : surely because they see ours so poynant in one anothers sides , while our Mother-Church bleeds for it . But those that be the true Ministers of Christ , will say with S. Paul , Wee cannot speake any thing against the truth , but for the truth . Now I could heartily wish , that my brethren of the Ministry would imploy the greater part of their paines in preaching and pressing this maine Doctrine of Iustification : It would be a maine Bulwarke to batter Babels Tower , whereby she would scale heauen with her merits . And for Antichrist , I wonder to see such a deepe silence of him . Doth the Councell of Laterans Decree dare vs , not to mention Antichrists comming ? Otherwise to presse Iesuites with the point of Antichrist , would easily stop their mouthes , while they would put vs to show the vninterrupted lineall pedigree of the Professors of our Religion from the Apostles , all along downeward to Luther . Alas , this is but a poore shift to gaine time , and to cause vs to put vp our weapons against them . We can easily descry the pearles of our Religion , strawed all along in the bottome of those muddy streames of Popery . We can discouer the starres , which haue giuen light in all ages of the Church , notwithstanding all Romes mysts , labouring to eclipse them . And although iniury of time had consumed with fire our particular euidences , yet we finde them registred in the Court-rowles of Scripture , which no fire , nor moth shall consume . But not to detaine you too long in the Porch of this larger edifice ; know Christian Reader , that this poore Worke hath lien by me licensed for the Presse a pretty space . It was borrowed from the interrupted succisiue houres of my Court-attendance . If it displease many , I passe not so much , if it may profite some ; and therein shall I prayse God. This is the fruit of all my labour : I seeke no reward , so I may shun reproofe . What can be said in opposition to this truth , or any other by me deliuered , in speciall against the Synagogue of Rome ; I shall be ready to maintaine if occasion require , in ampler maner , if I may haue alike liberty with my Antagonists . I say no more for the present , but commend you to God , and to the word of his grace , which is able to build you vp , and to giue you an inheritance among all them which are sanctified . Thine in Christ , H. B. TRVTHS TRIVMPH Ouer TRENT . CHAP. I. Of mans workes done before grace , or of preparation in man vnto Iustification , commonly called the merit of Congruitie . The Romish Faith. THE title of the fift Chapter of the sixt Session of the Councell of Trent , is Of the necessitie of preparation to Iustification in men of ripe age ; where they say , That by their free-will , stirred vp and helped by grace , they are disposed to conuert themselues to their Iustification , by free assenting and cooperating with the same grace . The ground of which disposition to Iustification , is freewill ; which cooperating with grace , produceth fixe seuerall workes of preparation , laid downe by the Councell here , and reckoned vp by Vega , one of the Councels chiefe champions . First , an Historicall faith conceiued by hearing , beleeuing the truth of Gods promises to a sinner in generall : Secondly , a feare of Gods iustice , arising from the apprehension of their sinnes ; whence they arise ( thirdly ) to a hope , by conuerting themselues to the consideration of Gods mercy , trusting that God , for Christs sake , will be fauourable vnto them ; whom they then begin ( fourthly ) to loue , as the fountaine of all righteousnesse : and therefore are moued by a hatred and detestation against sinne , that is ( fiftly ) by that * Penance which they are to doe before Baptisme , while ( sixtly ) they resolue to receiue Baptisme , to begin a new life , and to keepe the Commandements of God. And Can. 1. If any man shall say that a man may be iustified before God by his owne workes , which are done either by the power of mans nature , or by the doctrine of the Law , without diuine grace by Iesus Christ , let him be accursed . CHAP. II. Wherein the doctrine of Romish preparation is examined . IT being the maine drift of this Councell , to establish a righteousnesse inherent in a mans selfe ; and not finding how to dimme the bright sun-shine of truth against this doctrine , but by an artificiall shadow of the second beames of grace , medled and mingled with blinde , or at the best , bleare-eyed nature : therefore the iudicious Reader may obserue , how while this Councell would seeme in part to ascribe the worke of Iustification to Gods grace , it doth in deed , and in the maine , attribute it to mans nature ; as may appeare in laying the first stone of this Babylonish building , Of the necessitie of preparation to Iustification . The whole frame of which preparation , composed according to the modell of their Schoole-diuinitie , as Cabriel Biel , one of their chiefe Sententiaries , who liued about fifty yeares before this Councell , hath laid it downe , as , That the Act of the will , presupposeth the Act of the vnderstanding ; and the Act of faith goes formost to apprehend the abomination of sinne , and the wages of it : hence a feare of Gods wrath , and of hell fire , hence a dislike and detestation of sinne . And this ( saith he ) is a disposition of Congruity , neither immediate nor sufficient , but very remote . Then faith turnes it selfe to the consideration of Gods mercy , and resolueth that God is ready to remit sinne , through the infusion of charity , to those that are sufficiently prepared and disposed . Vpon that consideration followeth the act of hope , whereby a man begins to couet after God , as the soueraigne good ; and from this act of hope , he riseth to loue God aboue all things , euen out of pure naturals . From this loue issueth another dislike and detestation of sinne ; not for feare of damnation , but for God , finally , aboue all things beloued : And all these acts are followed with a purpose of amendment . And so at length this comes to be a sufficient merit of Congruity , being the immediate and finall disposition to the infusion of grace . And this is such a preparation , as doth necessarily , as by a chaine of so many infolded linkes , draw after it the infusion of grace , whereby a man is iustified . Thus wee see , by what perplexed pathes they would leade men towards their iustification . But note here , what a power they giue to this preparation , as euen to necessitate and inforce the infusion of grace : because , saith Biel , to a man that doth as much as lyes in him , God hath determined infallibly to giue grace . And Aquinas saith , it is a merit of Congruity , that when a man doth wellvse his vertue , God , according to his super-excellent vertue , should worke more excellently in him : Videtur Congruum , saith he : It seemes Congruous , and agreeable to reason , that a man operating according to his vertue , God should recompence him according to the excellencie of his vertue . Yea , such is the force of this merit of Congruity , that according to Thomas , it will merit not onely grace for a mans selfe , but also for another man : for because ( saith he ) a man in the state of grace doth fulfill the will of God , it is Congruous , or fitting , that according to the proportion of friendship , God should fulfill mans will in the saluation of another man. Such is the nature of their doctrine of Congruitie , of which sort are their workes of preparation , disposing and fitting a man for grace . And this is the sense and summe of the Trent doctrine , touching preparation . Now to cut off this Goliahs head , we neede no other than his owne sword . First , concerning the title it selfe , of the necessity of preparation in the Adulti , or men growne , as we call them ; note here the vanity of this doctrine , how therein they confound themselues . For I would aske them , whom they meane by their Adulti , or men of yeares ? Those within their owne Church , such as are baptized ? or Heathens and Pagans , without the pale of the Church , such as are not yet baptized , as Turkes , Iewes , or Indians ? Surely they mention those Adulti that are not yet baptized . But it must needs be , that they include their owne Adulti : for else what vse is there in their Church of this doctrine of preparation , which they so highly aduance & commend , vnlesse it be among the barbarous Indians ? But their Adulti haue already ( according to their doctrine ) receiued the grace of Iustification in their Baptisme , conferring grace , as they say , ex opere operato : which grace being once by any mortall sin afterwards lost , there can be no more merit of Congruitie , to merit a reparation of grace , as it is in the preparation vnto grace , as Thomas teacheth . But leaue we the title , and let vs come to the thing . Popish preparation vnto grace , hangs vpon two speciall hinges : First , free-will ; secondly , that this free-will is moued by grace , which their Schoole-men call the first grace , implyed in this * Councell . A free-will they must haue , though they confesse it to be weake and feeble . And such a free-will wee easily grant them ; as loth to incurre their Anathema , for saying that free-will is altogether lost , and extinguished by Adams fall . The praise which Vega , their Interpreter , giues to Richardus learned saying ( as he cals it ) of free-will , wee also ( with its proper limitation ) admit of . a When thou hearest ( saith he ) that free-will is a captiue , vnderstand nothing else , but that it is weake , and depriued of the vertue of its natiue power . Being thus weake then , how should it dispose it selfe to receiue grace ? No , saith the Councell , ( as also their Schoole-men ) Free-will being weake , it must be stirred vp , moued , and helped by grace , and then it disposeth it selfe freely to receiue the grace of iustification . So free-will , as the God Baal , being asleepe , must bee awakened , and stirred vp by Gods grace . Well , but what grace of God is this , I pray you , that thus moueth mans free-will , as the waight , that sets the wheele a going ? Surely I can learne no more from the Councels own mouth , ( who knowes full well how to temper her words ) but that this mouing grace of God is some sound in the eare , whereby Popish faith is conceiued . Or else , when God toucheth mans heart by the illumination of the Holy Ghost , according to that of Gabriel Biel , who saith , that the will in the acts of it , doth presuppose the acts of the vnderstanding : and the vnderstanding wee know , must be informed by hearing , or by speciall illumination . But in generall , this grace they call the first grace , or a grace that is freely giuen , differing from the second grace , which they call a grace that makes a man gracious and acceptable . They say , this first grace is freely giuen , because no merit goes before it : neither is this any sauing grace , because ( as they confesse ) all men are alike capable of it , and many receiue it , that neuer come to saluation . This is that grace , which Arminius cals his sufficient grace . But Aquinas saith plainly , that this first grace is not the grace of the Holy Ghost ; for to the grace of the Holy Ghost , hee attributeth the merit of Condignity : but to that grace , whereby the will disposeth it selfe , the merit only of Congruitie . But this first grace being once receiued , and entertained by free-wil , cooperating with it , a man disposeth & prepareth himselfe to merit the second grace by way of Congruity . And yet Aquinas , speaking of this grace , saith , Deus non dat gratiam nisi dignis , &c. God giues not grace but to the worthy ; yet ( saith hee ) not so , as being first worthy , but because hee by grace makes them worthy . O miserable perplexity ! If God giue grace to none but to the worthy , then they were worthy before hee gaue them grace ; but if they were not worthy before he gaue them grace , how doth he giue grace to none but to the worthie ? But whatsoeuer this first grace is , wherby the will is first moued , Aquinas tels vs what it is not ; namely , that it is not the grace of the Holy Ghost : for the merit that proceedeth of the grace of the Holy Ghost , is of Condignity ; but the merit that proceedeth from free-will , moued by the first grace , is onely the merit of Congruity , farre inferiour to that of Condignitie . But that we may not lose our selues in this Maze , let Vega and Soto tell vs the Counsels minde in this point , as being themselues most prinie to it . Onely the worst is , wee finde them two of opposite opinions , in this point of merit by Congruitie . Vega admitteth merit of Congruity after the first grace , disposing a man to the grace of iustification . But it is pretty to note the vafrous and subtile elusion and euasion that he findeth against the streame of Fathers , and especially of St. Augustine in this point : For whereas they ( as himselfe confesseth ) shut out all kind of merit from iustification , teaching that it is freely giuen to all : Vega turnes the Cat in the pan , and saith , Loquuntur de gratia iustificationis , &c. They speake ( saith he ) of the grace of iustification , as it comprehends all the gifts of God belonging to our iustification ; whereof , in that proposition a little before , hee makes the first grace to be one . And so take iustification as it comprehends the first grace in it , it excludes all merit ; because no merit goes before the first grace , as the most of them teach : but taking the grace of iustification alone by it selfe , which is the gratia gratum faciens , the grace that makes a man accepted , it may bee questioned ( saith he ) whether that may not fall vnder the merit at least of Congruitie . Whereupon hee inferreth his fourth proposition , which is , That faith and other good workes , whereby wee are disposed vnto the second grace , by which wee are formally iustified , and made acceptable to God , doe by Congruitie merit such grace , and our iustification . Yea Vega ibid. saith , Alia sunt merita ex congruo , quae in peccatoribus reperiuntur , quae nullo praemi● digna sunt , quia fiunt ab hominibus Deo ingratis & exo●is : sed tamen eiusmodi ex se sunt , vt Congruum sit , & diuinam bonitatem condeceat , ea ex liberalitate & benignitate sua acceptare , vt trahat peccatores ad suam gratiam : Of another sort are those merits of Congruitie found in sinners , which are worthy of no reward , as being done by men not liked nor beloued of God : but yet of themselues they are such , that it is Congruous and meete , and beseeming the diuine goodnesse , out of his liberalitie and bountie to accept them , that hee may draw sinners to his grace . But Soto on the other side , shutteth out all manner of merit of Congruity , going before iustification . Pergimus pro ingenio nostro constituere , &c. Wee proceede ( saith Soto ) according to our capacitie to define , that before iustification , which is wrought by that grace that makes a man accepted , there is in mans workes no merit , either of Condignitie or of Congruitie . But a little after , hee makes a full amends for it , saying , Cum autem quis , &c. When a man begins once to be in the state of grace , ( to wit of iustification ) then may hee merit both for himselfe by Condignitie , and for others by Congruitie . Other merit of Congruity , going before the grace of iustification , Soto confesseth he findes no foundation of any , vnlesse that of St. Augustine , alleadged by Thomas ; Fides meretur iustificationem ; that faith meriteth iustification . But Soto would haue this put among St. Augustines retractations : whereas by Merit in that place , is meant , not either any Congruity or Condignity , ( termes vnknowne to the ancient Fathers in any such sense ) but onely the meanes or instrument to procure or acquire grace . And as Soto himselfe a little after , acknowledgeth St. Augustines meaning , expressed by himselfe , by the word Impetrare iustificationem : That whereas he saith , Faith doth merit iustification , his meaning is , faith obtaineth iustification , sine aliqua ratione meriti ; without any respect of merit . Here let mee insert by the way , a worthy annotation of George Cassander , vpon the word Mereri , or Merit , in his second Scholia vpon his Ecclesiasticke hymnes , printed at Paris 1616 ▪ for in other later impressions , haply you shall finde this Scholia is quite purged out by the Index Expurgatorius , composed by the commandement of the Catholike King , Philip the second , and by the aduice also of the Duke of Albany ; the copy whereof was printed at Strasburgh . The words of the Index are these : Scholium incipiens , Vocabulum merendi apud veteres , &c. deleatur totum . The Scholium of George Cassander , beginning thus , &c. Let it be wholly cancelled ▪ But being notwithstanding preserued from this Purgatory fire , let vs note it . Vocabulum merendi apud veteres Ecclesiasticos Scriptores , ferè idem valet , quod consequi , seu aptum idoneumque fieri ad consequendum . Id , quodinter caetera , vel ex vno Cypriani loco apparet . Nam quod Paultu inquit , 1. Tim. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod vulgò dicitur , Misericordiam consecutus sum : vel vt Erasmus veriit , Misericordiam adeptus sum : id Cyprianus ad Iubaianum legit , Misericordiam merui . Et multa loca sunt in Ecclesiasticis officijs , & precibus , vbi hoc vocabulum hoc intellectu accipi debeat . Quae vocis notio si retineatur , multa quae duriùs dici videntur , mitiora & commodiora apparebunt . The word Merit ( saith Cassander ) among ancient Ecclesiasticall Writers , doth commonly import as much , as to attaine , or to be made apt and fit to attaine , or obtaine . That , which among others , doth appeare out of one place of Cyprian . For that which Paul saith , 1. Tim. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the vulgar latine rendreth , But I obtained mercie : or as Erasmus rendreth it , I got or receiued mercie . The same doth Cyprian to Iubaianus reade , I merited mercie . And many other places ( saith hee ) there are in the Ecclesiasticall offices and prayers , where this word ( Merit ) ought to bee taken in this sense . Which sense of the word , if it bee retained , many things which seeme to be spoken harshly , will appear more gentle and accommodate . Thus Cassander . But this ( among sundry other sayings of Cassander ) being condemned by the Index to bee purged out of his workes , doth plainly shew what opinion the Pontificians haue of Merit , aduancing it to a sense of a higher straine , than the ancient Fathers of the Church were euer acquainted withall . Or let the Pontificians themselues interpret vnto vs the meaning of this word Merit , vsed by St. Augustine , speaking of the sinne of our first Parents , Foelix culpa , quae tale● meruit Redemptorem . Will they say , that Adams sinne merited , either by Congruity or by Condignity , Christ the Redeemer ? And againe , where hee saith , Nemo de sui peccati dimissione desperet , quando illi veniam meruerunt , qui occiderunt Christum : Let none despaire of the pardon of his sinne , when as they merited pardon which killed Christ. Will they therefore say , that they which murthered Christ , merited pardon , either Congruously or Condignly ? Or what meant Gregory , firnamed the Great , Bishop of Rome , when he vsed the word Merit to Sauls persecuting the Church of Christ , saying * Illi dictum est , Quid me persequeris ? Iste verò audire meruit , Dimissum est tibi peccatum tuum ; To him it was said , Why do est thou persecute me ? But he merited to heare , Thy sinne is forgiuen thee . What merit was this trow we ? And the same Gregory speaking of the theefe vpon the Crosse , saith , Latro cruentis manibus audire meruit , &c. The theefe with his bloudy hands merited to heare , This day shalt thou be with me in Paradise . What merit was in his bloudy hands ? But thus we see the meaning of the word Merit in these purer and ancient times , vsed for to obtaine , or such like . But to returne whence we digressed ; we see Vega and Soto , two grand Captaines in the Trent Councell , one directly opposite to the other in the matter of merit of Congruity . But the Councell , through the dexterity of * Sancti Crucij , hath so composed the decrees , and namely this of preparation , as that by profound equiuocations , euen flat contradictions are reconciled . But the conclusion is , that merit of Congruitie is ratified by the Councell , in the necessity of preparatorie workes to iustification ; but inuolued in such generall termes , that Soto and his side holding the contrary , may not take offence at it , but be made to beleeue , that the Councell is for them . In so much as Soto in his three bookes de Natura & Gratia , which he writes as a Commentary of this Session of the Councell , sets downe all the Decrees and Canons of the same , as the ground and text of his Commentary . Take one notable instance of their egregious equiuocation , in the first Canon of this Session before alleadged . If any man shall say , that a man may bee iustified before God by his owne workes , which are done either by the power of mans nature , or by the doctrine of the law , without diuine grace by Iesus Christ , let him be accursed . Note here what variety of senses this Canon is full charged withall . Would Vega and his side haue their merit of Congruity decreed ? Here is a Canon leueld against all those that shall say , that a man by his own works may be iustified before God , without the grace of God ; implying , that by , and with the grace of God assisting a man , he may be iustified before God by his owne works , done by the power of nature ( as his free-will ) or by the doctrine of the law . Yea but thus Soto may feare , that the Anathema , the deadly bullet of this Canon , will hit himselfe , for denying all merit of Congruity , done by the power of nature , assisted by grace , going before iustification . Then let Soto but view ouer the Canon againe , & hee shall see it turned and leuelled against the Pelagians , who taught , that a man by his owne workes , done by the power of nature , may be iustified before God , without diuine grace by Iesus Christ. Or against the vnbeleeuing Iewes , who thought to be iustified before God by the obseruation of Moses law , sauing onely that the Councell hath cautelously and correctedly expressed this , vnder the name of the letter of Moses law , Chapt. 1. as here , vnder the name of the doctrine of the law , lest ( as the History of the Trent-Councell hath well obserued ) if it had passed ( as at the first draught ) in these words , per legem Mosis , by Moses law ; then exception might haue beene taken in the behalfe of Circumcision , to which some ascribing remission of sinnes , this Canon or that Decree might haue been a preiudice to their opinion . Thus all parties , euen the contrary factions of that Councell , were well satisfied , while one side conceiued the Decree made expresly for them ; and the other side , that it made not against them . The Decrees being not vnlike an artificiall indented picturetable , which to him that lookes full vpon it , presents one kinde of forme or face ; to him that stands on the one side , another forme ; and to him on the other side , a third . Or like a plaine picture , which hanging on the wall , although the posture of the face be set one way , yet it seemes to cast equall aspect vpon euery one in the roome . Thus is verified that of Guido Clemens , Priest and Cardinall of St. Potentiana , who saith , that in the Church of Rome there is quaedam radix duplicitatis , simplicitati columbae contraria ; a certaine roote of doublenesse , which is contrary to the doues simpliciti● . To conclude this point of Popish preparation ; it is so farre from fitting and disposing a man to receiue the grace of iustification ( grace of iustification being rightly vnderstood ) as it is a maine impediment and stumbling blocke in the way vnto it . For whereas this preparation of theirs aduanceth mans free-will , and other naturall powers to the attainment of grace ; what doth this else but puffe a man vp with a conceit of himselfe , that he is in a better state than indeed he is , as hauing something left in him , which being helped by some motion of common ( or I wot not what ) grace , is able to leade him to the full possession of grace , and so of glory ? Gregory saith well , Hee that knowes not his disease , how doth he seek to the Physitian ? for the greater the fault is , being the sooner acknowledged , it is the more speedily amended ; but the lesser sinne , while it is deemed to be as it were none at all , is so much the worse , and more securely kept in vre . If Saint Paul , speaking in the person of a regenerate man , as exercised with the combate betweene the flesh and the spirit a , complaines , that in him , that is , in his flesh dwels no good thing : then what good thing can there be in any vnregenerate man to dispose him to any grace , whose b imaginations of his heart are onely euill continually ? They are euill , and onely euill ; and that continually onely euill . If corrupt Nature haue yet any thing left to brag off , if any free-will to this grace whereof we speake ; where is that conuicting power of the Law , that makes sinne out of measure sinfull ? That casts a man downe in the sense of his misery , causing him to cry out , c Wretched man that I am , who shall deliuer me from this bodie of death ? How shall a man come to Christ , wearie and laden , that he may be refreshed ? How comes the vngodly to be iustified , if hee bring any merit to dispose him thereunto ? How shall the Law then be our Schoolmaster to bring vs to Christ , who came not to call the righteous , but sinners to repentance ? Wee need none other testimony to conuince this Pontifician puffe-doctrine of preparatory workes , to bee at the least Cousin-germaine to that of the Pelagians , than the Councell of Trent it selfe . The Pelagians held , that some men vsing the reason of their owne will , haue or doe liue in this world without any sinne . To this agreeth that Canon of Trent , If any shall say , that all workes done before iustification , howsoeuer they bee done , are truely sinnes , and deserue the hatred of God ; let him be accursed . Compare now the Pelagian and Pontifician doctrine together , and one egge is not liker another . a All workes done before iustification are not truely sinnes , say the Trent-Fathers ; therefore the workes of the Pelagian heretickes done before , or without iustification , whatsoeuer , or howsoeuer done , are no sinnes , as they taught . Shall St. Austine be vmpire in this case ? b Pelagianorum sententia est , sine vllo peccato , aliquos homines tam ratione propriae voluntatis vtentes , in hoc saeculo vixisse vel viuere . Optandum est vt fiat , conandum est vt fiat , supplicandum est vt fiat , non tamen quasi factum fuerit , confidendum est . Qui seipsum talem putat , ipse se decipit , & veritas in eo non est ; non ob aliud , nisi quia falsum putat . It is the opinion of the Pelagians , that some men by vsing the reason of their owne will , haue , and doe liue in this world without sinne . It were to be wished so , it were to be laboured for , it is to be prayed for , yet not to be beleeued , as if it were so . He that thinkes himselfe such a one , deceiueth himselfe , and the truth is not in him ; for no other cause , but because he deemeth falsely . And in another place hee saith , Si Gentilis ( inquis ) nudum operuit , nunquid quia non est ex fide , peccatum est ? Prorsus in quantum non est ex fide , peccatum est ; non quia per scipsum factum , quod est nudum operire , peccatum est : sod in tali opere non in Domino gloriari , solus impius negat esse peccatum . Nam quamuis bona , malè tamen facit ; ideo negare non potes eum peccare , qui malè quodlibet facit . Fructus bonos non facit arbor mala : An dicis hominem infidelem arborem bonam ? If a Heathen ( saist thou ) shall couer the naked , is it therefore a sin , because it is not of faith ? Certainly , in as much as it is not of faith , it is sinne ; not in regard of the worke it selfe , which is to clothe the naked , is it a sin : but in such a worke , not to glory in the Lord , only the wicked man denieth this to be a sin : For although he doth good , yet he doth it ill ; therefore thou canst not deny that he sinneth , that doth any thing ill . An euill tree doth not beare good fruit : Do est thou callan vnfaithfull man a good tree ? Note here , St. Augustine condemnes all workes for sinnes , that are not done in the state of grace , but in the state of nature and infidelity . Therefore St. Augustine is anathematized of the Church of Rome , for saying that all workes done before iustification , are indeede sinns . But whereas the Pontificians may obiect , that St. Augustine condemnes onely such workes , as are done without faith , and not those Pontifician workes of preparation , wherof faith ( as they affirme ) is the roote : I answer , St. Augustine speaketh honestly , without equiuocation : for hauing to do with the Pelagians , those enemies of the grace of God , hee opposeth the state of grace against the state of nature : shewing that whatsoeuer a man doth in the state of nature before he be in the state of grace , it is sin : stiling euen the best workes of these heathen moralists , but splendida peccata , glittering sinnes . Now whatsoeuer is done before iustification , is done in the state of nature , & consequently it is sinne , in St. Augustines sense , because it is the bad fruit of a bad tree . As for that first grace , whereby the Papists teach a man is stirred vp to prepare himselfe for iustification , it doth not set a man , ipso facto , in the state of grace , hee is for all that faith of his , a meere naturall man still . And therefore that faith , which they speake of , going before iustification , is not freed from the imputation of sin , whereas that sauing faith , whereof St. Augustine speaketh , is that which doth actually not dispose vnto , but possesse a man of , the state of grace , which is the verie state of iustification , as we shall see in the due place hereafter . Therefore Popish preparation vnto iustification , is nothing else but meere Pelagianisme : both Pelagians and Pontificians ioyntly holding , that all workes done without , or before iustification , are no sins . CHAP. III. The Catholicke faith touching preparation to iustification . THe Romish faith concerning such preparatorie workes to iustification , the Catholicke faith of Christs Church doth renounce and disclaime , as hereticall and antichristian , for these reasons . First , because the holy Scriptures teach no such thing , but the cleane contrarie . The Scriptures teach no merit of Congruitie : they teach not , that free will being stirred vp , and helped by I wot not what first grace , a man is thereby disposed to receiue iustification ; but the flat contrary : Ioh. 1. 12. As many as receiue Christ , and such are they as beleeue in him , are made the Sonnes of God. But doth not this grace come by some disposition in mans nature , as by his free will assisted , and so cooperating with the grace of God , for the attaining of iustification ? No such thing . For verse 13 Christ teacheth that those Sonnes of God are borne not of blood , nor of the will of the flesh , nor of the will of man , but of God. Where note a direct opposition betweene Gods grace , and mans will in the worke of Regeneration , or Iustification ; mans will being by a negatiue , vtterly excluded from any copartnership with God : Not of the will of man , but of God. So Titus 3. 5. Not by workes of righteousnesse which we haue done , but according to his mercie he saued vs , &c. Where all humane workes going before Iustification , all merits of congruitie , are excluded from disposing a man to receiue iustification : for not by the workes of righteousnesse which wee haue done , but according to his mercie , bee saueth vs. And Rom. 4. 5. To him that worketh not , but beleeueth on him that iustifieth the vngodly , his Faith is counted for righteousnesse . Note , God iustifieth the vngodly , therefore not the righteous , not the meritorious by Congruitie ; vnlesse vngodlinesse and sinne can merit iustification at Gods hand : as St. Augustine said of Adams sinne , Foelix culpa , quae talem meruit Redemptorem , It was a happie sinne , that merited such a Redeemer . Whereas , besides some places of Scripture , which they peruert to their purpose , they obiect the examples of the Eunuch , Acts 8. and of Cornelius , Acts 10. by which they would proue their workes of Congruitie , as Vega alledgeth them . Vega may remember what he said in another place before , where hee produceth St. Augustines authoritie , to proue that these two were true beleeuers , before the Apostles came and preached vnto them : which , also Vega himselfe subscribeth vnto , confessing that these two had grace and faith before ; sauing onely the difference is in the acception of grace and faith : wherein the Pontifician egregiously equiuocateth , the true nature whereof wee shall hereafter discouer . But say , that neither the Eunuch nor Cornelius , before they were instructed by the Apostles , had the grace of iustification : doth it therefore follow , that those workes of theirs did by Congruity merit iustification at Gods hands ? or that they were thereby prepared to iustification ? Why did not then Esau's teares merit the blessing ex congruo ? or why did not Ahab's repentance merit by Congruity , not onely a repriuall of punishment , but an absolute pardon of his sinne ? for they did quantum in se fuit , as much as in them lay : Or else , according to Romes doctrine , God must be vniust , or at least wanting in his natiue goodnesse . For further cleering of this point , come we to the ancient Fathers , to whom also this doctrine of merit of Congruity and of Condignity was altogether vnknowne . This Vega himselfe is forced to confesse , where making this obiection ; Why did the Fathers ( saith hee ) no where vse this distinction of merit of Congruity and Condignity ? to which he answereth ; If all things , which neuer were in vse among the Fathers , are to be condemned , we shall be forced to condemne many things which all * Catholickes now receiue . And the Philosopher should haue said in vaine , Scientiaes fieri per additamenta , that Sciences are brought to passe by addition . But he addeth , Neither are we to grant , that this distinction of merit of Congruity and Condignity was altogether vnknowne to the Fathers . They acknowledged the things , although they vsed not the termes ( saith Vega ) seeing they diuersly vsed the word of Merit , as either strictly or largely ; whereof we shall speake more largely hereafter . In the meane time , let vs see what workes of preparation the ancient Fathers taught or inioyned , as necessarie to dispose a man to iustification by way of merit , taken in the largest sense , as Vega at least would haue it . But before we come to set downe the ancient doctrine of the Church concerning this point , I must premonish the Reader , seriously to note this one thing in the Fathers , That when they speake of grace and faith , whereby a man is iustified , they meane nothing else but sauing grace , and iustifying faith , not now preparing a man vnto , but actually placing and possessing him in the state of iustification and saluation . They meane nothing lesse , than any such first grace , preparatory , and euen common to wicked men , which neuer come to partake of the second grace , as the Romanists doe teach . The Fathers admit of no such meane betweene sauing grace and faith , and betweene sauing faith and iustification ; betweene any first & second grace , as differing in kinde , but vnderstand one sauing effectuall grace . Indeede St. Augustine speaketh of a first and second grace ; but by the first he meaneth that of iustification , by the second that of sanctification : differing no more , but as the roote and the branch , the tree and the fruit : Or St. Augustine acknowledgeth no other first grace , but that which is giuen to the elect in this life , saying , Coronat in nobis Deus dona misericordiae suae ; sed si in ea gratia , quam primam accepimus , perseueranter ambulemus . God crowneth the gifts of his mercie in vs ; but if in that first grace , which we haue receiued , we walke with perseuerance . Ambrose saith , He that dare preach that the grace of God is giuen according to mens merits , preacheth against the Catholike faith . Therefore this doctrine of merit of congruity was no Catholicke doctrine in Saint Ambrose his dayes , nor doth he meane any other grace , but that of iustification . All the preparation this holy man alloweth , is , where he saith , Duce Deo , venitur ad Deum ; by God leading vs , we come vnto God. And St. Chrysostome : So soone as a man beleeues , hee is iustified . And St. Augustine : Praedestinatio est praeparatio gratiae ; Predestination is the preparation to grace , to wit , of iustification . And further , he explaines himselfe thus : Inter gratiam & praedestinationem , &c. Betweene grace and predestination this is the onely difference , that predestination is the preparation of grace , and grace is the gift or donation of predestination : Or as a little after , Grace is the effect of predestination . But will the Pontifician say , Mans free-will is not for all this excluded from being an ingredient , at least in preparation ? Augustine in the same place snuts free-will quite out of doores , yea from setting one foot vpon the threshold , or entry , to iustification . Ideo ex fide v● secundum gratiam firma sit promissio omni semini : non de nostrae voluntatis potestate , sed de sua praedestinatione promisit . Promisit enim , quod ipse facturus erat , non quod homines ; quia et si faciant homines bona quae pertinent ad colendum Deum , ipse facit , vt illi faciant , quae praecipit : non illi faciunt , vt ipse faciat quod promisit . Alioquin vt Dei promissa compleantur , non in Dei , sed in hominum est potestate , & quod à Domino promissum est , ab ipsis redditur Abrahae . Non autem sic credidit Abraham , sed credidit danc gloriam Deo , quoniam quae promisit , potens etiam & facere ; non ait , praedicere ; non ait praescire : nam & aliena facta potest praedicere , atque praescire ; sed ait , potens etiam & facere : ac per hoc , facta non aliena , sed sua . That is : It is therefore of faith , that according to grace the promise might be sure to all the seede : he promised not out of any respect to the power of our will , but of his predestination . For he promised , not that which men , but which himselfe was about to doe ; because though men doe those good things , which belong to Gods worship , hee causeth them to doe those things , which hee hath commanded : they doe not caus● him to doe that which hee promised . Else that the promises of God should bee performed , it is not in the power of God , but of men ; and that which the Lord hath promised , is by them performed to Abraham . But Abraham did not so beleeue God , but hee beleeued giuing glory to God , because what he had promised , he was able also to doe ; he saith not , to fore-tell ; he saith not , to fore-know : for hee is able to fore-tell , and fore-know other mens workes ; but hee saith , hee is able to doe : meaning hereby , not others workes , but his owne . So this holy man. For otherwise , saith he , a little after : Per hoc , vt promissa sua Deus possit implere , non etiam in Dei , sed in hominis potestate : hereby it should come to passe , that it rested not in Gods power to bee able to fulfill his promises , but in mans power . St. Augustine therefore admits of no mixture of mans free-will concurring with Gods grace , in preparing him to receiue the promise of God touching iustification , as being built vpon the eternall decre● of Gods predestation , as an effect springing from the cause . And ( Epist. 107. Vital . ) The will is prepared of the Lord , saith he . How ? Quia praeuenit hominis voluntatem bonam , nec cam cuiusquam inuenit in corde , sed facit : For God preuents the good will of man , nor doth hee finde thie good will in anie mans heart , but makes it se. And the same Father in his exposition of the Epistle to the Galathians vpon these words , Induerunt Christum , They haue put on Christ : saith thus , Filii fiunt participatione sapientiae , id praeparante atque praestante Mediatoris fide ; quam fidei gratiam nunc indumentum vocat ▪ Vt Christum induti sint , qui in eum crediderunt : They are made sonnes by the participation of wisedome , which is prepared and performed by faith in the Mediator ; which grace of faith , he now calleth a putting on . So that they haue Christ put on them , which haue beleeued in him . Faith then so prepares , as it also performes the worke of iustification : whereas Popish faith may , as they say , prepare , and yet faile to performe . And writing to Simplicianus , he comes directly to the point : Quaeritur , vtrum vel fides mereatur hominis iustificationem , an verò nec fidei merita praecedant misericordiam Dei , sed & sides ipsa inter dona gratiae numeretur : Misericors Deus vocat , nullis hoc vel fidei meritis largiens , quia merita fidei sequuntur vocationem potius , quam praecedunt , It is demanded , whether faith doe merit mans iustification , or else neither the merits of faith do go before the mercie of God , but euen faith it selfe is reckoned among the gifts of grace : The mercifull God calleth , bestowing this grace , no not vpon any merits of faith , because the merits of faith rather follow vocation , than goe before it . And againe in another place , Ante fidem non debentur homini nisi mala pro malis ; retribuit autem Deus indebitam gratiam , bona pro malis : Before faith nothing is due to a man but euill for euill ; but God doth reward a man with vndeserued grace , to wit , good for euill . Where hee speakes of sauing faith iustifying , not of common faith preparing . And in his one hundred and fifth Epistle to Sixtus his fellow Priest , Restat vt gratuitum Dei donum esse fateamur , si gratiam veram , idest , sine meritis , cogitamus : Wee are to confesse that to bee a free gift of God , if we consider the true grace , that is , without merits . Now the true grace , is that whereby a man is iustified and saued : but this grace is a free gift without merits : therefore no merits goe before the grace of iustification . And Bernard sweetely , Non est , quò gratia intret , vbi iam meritum occupauit . Et , deest gratia , quicquid meritis deputas : Grace hath not where to enter , where merit hath already taken up the roome . And , you detract from grace , whatso●uer you attribute to merits . And againe , Ergo iam plena confessio gratiae ipsius gratiae plenitudinem signat in anima confitentis : Now then a plenary acknowledgement of grace , is a signe of the fulnesse of grace it selfe in the soule of him that thus confesseth it . And thus consequently out of the Fathers wee conclude , as the Catholicke doctrine of the Church in those primitiue times , That there is in man no worke of preparation , whereby to merit by congruitie the grace of iustification , which is the freegift of God , without our merits . And St. Augustine plainely discouers vnto vs the puddle whence this doctrine of merit of congruitie first issued : namely from Pelagius , Qui cos remunerandos dicit , qui bene vtuntur libero arbitrio , & ideo mereri Domini grattam , debitum cius reddi fatetur : who saith , they are to bee rewarded , which vse well their free will , and thereby merit the grace of God , which he confesseth to be renared as due to their free will. This accordeth with Romish Schoole diuinitie , teaching , That homini operanti secundum suam virtutem , videtur congruum , vt Deus recompenset secundum excellentiam suae virtutis : To a man working according to his naturall power and vertue , it seemeth meet , that God render a recompence according to the excellencie of his vertue . Therefore the Catholicke Church of Christ , where of the Church of England is a member , reiecteth this Pontifician preparation to iustification , as a doctrine repugnant to the holy Scriptures , and to the Writings of the Catholicke Doctors and Fathers in the Primitiue Church . This doctrine of Rome tending also ( howsoeuer they would dissemblingly disclaime it in words ) to a flat derogation from the glorie of Gods grace , while it would make man an equall sharer with God in the atchieuement of so great a worke : for though they seeme to ascribe the glory to God because ( say they ) he stirreth vp the will , whereby it beginneth to prepare and dispose it selfe to grace ; yet this is nothing else but a mocking of God. As deuout Bernard speaking of this diuine stirring vp of free will , saith , Nefas est Deo quod minus , nobis quod excellentius sit , attribuere , It is iniquitie to attribute to God that which is lesse , and to our selues that which is the more excellent . Now to stirre vp , what is it else , but as it were to awaken one from sleepe ? The will is asleepe , and God must awaken it , before it can do any thing that is good : and being thus awakened , it sets itselfe a working . As Sampson awakened by Dalilah , shewed his great strength ; the glorie of which action , is it to be ascribed to Dalilah for awakening and stirring him vp , or to Sampson , who being asleep , wanted nothing but stirring vp , to giue him occasion to exercise his strength ? Mans will therefore beeing but stirred vp of God , and Sampson-like doing workes of wonder , euen aboue humane strength , and naturall force , as to prepare and dispose it selfe for that great worke of iustification , how shall it not bee honoured much aboue God , by how much mans worke herein is greater than Gods worke ? The Church of Rome is very nice and strait laced , in setting out the manner of Gods mouing of mans will in the first grace , as they call it : as fearing lest more glorie might bee giuen to God , than to man ; for they ascribe no more to God , but a certaine stirring vp , and helping of the will , whereby it should freely dispose it selfe to iustification . Whereas Bernard speakes home , and like a downe-right honest man in this point , Facit Deus voluntarios , quatenus dum de mala , mutat voluntatem in bonam : God makes men willing , while of euill he changeth the will into good . So it is one thing to stirre vp , and helpe ; another , to change the nature of a thing from euill to good . St. Ambrose : Voluntas nihil habet in suis viribus , nisi periculi facilitatem : The will hath no power at all , but a propension to perill . And St. Chrysostome , Omnes homines antequam peccemus , liberum quidem habemus arbitrium , si volumus sequi voluntatem Diaboli , an non . Quod si semel peccantes obligauerimus nos operibus eius , iam nostra virtute euadere non possumus . Sed ficut Nauis , fracto gubernaculo , illuc ducitur , vbi tempestas voluerit : sic & homo diuinae gratiae auxilio perdito per peccatum , agit , quod non vult ipse , sed quod Diabolus vult ; & nisi Deus valida manu misericordi● soluerit eum , vsque ad mortem in peccatorum suorum vinculis perman●bit : All men ( saith he ) before sinne , haue free will , to follow the Diuels will , or not . When once by sinne wee haue capituated our selues to his workes , wee cannot now by our owne power free our selues . But as a Ship , the Rudder being broken , is carried whither the tempest will : so man hauing by sinne lost the helpe of diuine grace , doth not that which himselfe willeth , but which the Diuell willeth ; and vnlesse God with a strong hand of mercie loose him , hee shall abide in the bonds of his sinnes euen vnto death . So then this strong hand is more than a bare stirring vp . St. Augustine here seemeth to allude to that in the Gospell : where our Sauiour resembleth the state of sinfull man to a house , kept and possessed by a strong man , when the will is wholly captiuated by Sathan , and cannot be freed , but by the power of Christ , a stronger than that strong man. But the Councell of Trent wants the ingenuitie to acknowledge the mightie power of God in freeing mans captiue-wil from the tyrannie of the strong Diuell . Also St. Chrysostome in the prosecution of that his former Treatise , compareth mans will before sinne , to wit , in the state of innocencie , to a free-people or state , in whose power and election it is to chuse what King they wil ; but hauing once elected such a one for their King , it is not now in their power , vpon any dislike to depose him againe , although he tyrannize ouer them neuer so much : none can free them from this grieuous bondage , but only God. So , it being once in the power of mans will , in the free state of innocencie , to choose a King , God or the Diuell ; hauing once by the consent of sinne made choyce of the Prince of darkenesse , who tyrant-like ruleth in the children of disobedience , taking them captiue at his will ; it appertaines only to the mightie power , and infinite goodnesse of God to set free these miserable Captiues out of that Tyrants more than Egyptian bondage . A worke no lesse , if not infinitely more , miraculous , than the deliuerance of those Israelites through the middest of that Red Sea : Howsoeuer the Trent Fathers mince the matter , and obscure the power of Gods mighty worke in mans conuersion , parting the glorie of it betweene mans nature , and Gods grace , as wee haue heard : Like the Whoore that would haue the child diuided , between her selfe , and the true Mother . But that the glorie of Gods powerfull grace in mans conuersion may not lye thus smoothered vnder the dampe of earthy and deepe hypocrisie , let vs see a little what this free-will of man is in the state of corruption . Vega highly commends that saying of Richardus , as we noted before ; Doctè Richardus ( inquit ) Cum audis liberum arbitrium esse captiuum , nihil aliud intellige , quam infirmum , & natiua virtutis potestate priuatum : Learnedly said Richardus , saith he : When thou hearest that free-will is a captiue , vnderstand it no otherwise , than that it is weak , & depriued of the vertue of its natiue power . I wote well these Pontifician spirits would gladly bring mans free-will into credit , by filing and smoothing that rougher language , which the Fathers haue left vpon it . And I dare be bold herein to gratifie the Trent-Councell : Let free-will in mans corrupt heart be , not captiue , but only weake , not dead , but depriued onely of its primitiue and natiue vertue ; nay let it be aduanced to as high a pitch of perfection , as possible a sinnefull man can reach vnto ; I enuie it not . But at the best , when all is done , is it euer the neerer to grace or iustification ? If nature haue any faculty at all this way , surely it is to be found in those men that most excell in the gifts of nature , as in the Philosophers , the learned , the disputers of the world . Wherefore then doe not these receiue the Gospell with all readinesse and freedome of will ? Nay , are they not rather the further off from Christ , by how much nature seemes more excellent and perfect in them ? Saint Paul makes a challenge ( 1. Cor. 1. 20. ) Where is the wise ? Where is the Scribe ? Where is the disputer of this world ? Hath not God made the wisedome of this world foolishnesse ? and vers . 21. he concludeth flatly , that seeing the world by wisedome knew not God in the wisedome of God , it pleased God by the foolishnesse of preaching to saue them that beleeue . And vers . 26. Not many wise men after the flesh are called , &c. And our Sauiour ( Mat. 11. 25. ) I thanke thee O Father , Lord of heauen and earth , that thou hast hid these things from the wise , and men of vnderstanding , and hast reuealed them vnto babes . And therefore hence we may conclude , That the more our nature presumeth of its owne perfection , any way in disposing it selfe to grace , the more blinde it is , and further off from grace ; though the Councell of Trent accurseth those that shall condemne natures disposing of it selfe to grace , Can. 7. Nay , bring me an Angell in his pure naturals , innocent as Adam in his first creation , his will most free , vntainted , vncaptiued ; yet what relation is there betweene him and the word incarnate ? This is a high and hidden mysterie , which neither Adam in his purest naturals , no nor Angell , but by speciall reuelation ( Ephes. 3. 10. ) could by their naturall knowledge attaine vnto . As the Lord said to Peter , Flesh and bloud hath not reuealed this vnto thee . What free-will then can there be in vs by nature towards that thing , which our naturall vnderstanding is altogether ignorant of ? The naturall man receiueth not the things of the Spirit of God , for they are foolishnesse vnto him , neither can hee know them , because they are spiritually discerned . Now that which the vnderstanding apprehends not , the will desires not : Ignoti nulla cupido . Thomas Aquinas saith well and truly : Hoc est ex institutione diuinae prouidentiae , vt nihil agat vltra suam virtutem . Vita autem aeterna est quoddam bonum excedens proportionem naturae creatae , quia etiam excedit cognitionem & desiderium eius . secundum illud . 1. Cor. 2. 9. Oculus non vidit , &c. This is of the appointment of Gods prouidence , that nothing should worke beyond its proper vertue . But eternall life is a certaine good , exceeding the proportion of created nature , because it also exceedeth the knowledge and desire of it . according to that , 1. Cor. 2. 9. Eye hath not seene , nor eare heard , neither haue entred into the heart of man , the things which God hath prepared for them that loue him ; for God hath reuealed them vnto vs by his spirit , &c. And so Thomas concludeth , that not euen Adam in his perfection could merit eternall life , without a supernaturall grace . And the same Aquinas ; Ea quae sunt fidei , excedunt rationem humanam : those things which are of faith , exceede humane reason . And a little after : Homo assentiendo his , quae sunt fidei , eleuatur supra naturam suam , &c. A man by assenting to those things which are of faith , is eleuated aboue his nature : & therefore it is necessary that faith be infused into him by a supernaturall gift of God. Yea , say the Pontificians , We ascribe the first motion of free-will to the worke of a preuenting grace . But by their owne confession , this work of grace is no other , but to moue & stirre vp , & as it were , to awaken the will. Indeede , if the Trent-Fathers would not hypocritically halt in this point , but speake ingenuously and plainly , and say , That God by his spirit , through the preaching of the word , doth illuminate the blinde vnderstanding of the naturall man ( as he did the heart of Lydia ) to see the mysterie of Christ , and so the will is inflamed to desire , and long after saluation : then wee , and all Catholicke beleeuers , would in this point giue them the right hand of fellowship . This is indeede the right and true preparation vnto the grace of iustification , if not rather the true grace it selfe already begun in our hearts . For this is life eternall , that they know thee , to bee the onely true God , and whom thou hast sent , Christ Iesus . And as the Prophet Esay speaketh . By his knowledge , shall my righteous seruant iustifie ma●ie ; for he shall beare their iniquities : which implyeth , that holy knowledge and illumination is the first worke of grace and iustification , knowledge there being taken for sauing faith ; faith being that to the soule , which the eye is to the bodie : as the Lord applyeth it , Iohn 3. 14. 15. Or if these Romane-Catholicke Doctors would but vse the same language , that the ancient Fathers of the Church haue vsed concerning free-will , they should herein shew themselues honest men . Saint Augustine confesseth plainly , that man by abusing his free-will , hath lost both himselfe and it . And by this reckoning , more is required than a bare mouing , helping , or stirring vp of the will , as if it were onely lame , when it is quite lost . That therefore in the Prophet must here take place : I will take from them their stonie heart , and giue them a heart of flesh . The heart in mans conuersion must be new made and moulded againe . But they will obiect , that free-will by mans fall is not altogether lost , according to that of St. Augustine : Peccate Ad● liberum arbitrium de hominum natura perisse non dicimus ; Wee doe not say , saith hee , that by the sinne of Adam mans nature is depriued of free-will , or that free-will is perished . But note what St. Augustine there addeth ; Sed ad peccandum valere in hominibus , subditis Diabolo : ad bene autem pieque viuendum non valere ; nisi ipsa voluntas hominis Dei gratia fuerit liberata , & ad omne bonum actionis , sermonis , cogitationis adiuta : But wee say ( saith he ) that free-will in men subiect to Satan , preuaileth to the committing of sinne : but to good and godly liuing it is of no force , vnlesse mans will be freed by Gods grace , and assisted vnto euery good worke , and word , and thought . And in his book de gratia & libero arbitrio , ca. 17. he saith : He worketh first that we may will , who when we do wil doth perfect vs by cooperating : that therfore we may wil , he works without vs ; but whe we are willing , & seruile , that we may perform , he cooperates with vs. And c. 16. vpon Phil. 2. Deus est qui operatur in vobis , &c. Certum est nos facere , cum facimus , sed ille facit vt faciamus , praebendo vires efficacissimas voluntati . And Epist. 107 to Vitalis Carthaginen . vpon that of the Apostle , Phil. 2. God worketh in vs , euen to will : he saith ; Vera Dei gratia praevenit hominis voluntatem bonam , nec eam cuiusquaminuenit in corde , sed facit : The true grace of God preuenteth mans good will , neither findes he it in any mans heart , but makes it good . Whereupon , in his second booke against Iulian the Pelagian , hee calleth it , Seruum arbitrium ; saying : Hic vultis hominem perfici , atque vtiuam Dei dono , & non libero , vel potius seruo propriae voluntatis arbitrio ; You would haue a man perfected , and I would it were by the gift of God , and not by the free , or rather seruile arbitrement of his owne will. Thus according to St. Augustine , mans liberum arbitrium is by Adams fall , turned into seruum arbitrium , seruing onely to sinne ; and to turne it to good , it must not onely bee moued , stirred , or helped , but freed by Gods grace : which is a worke of power , in disarming the strong man. And what this grace is , hath beene shewed afore , to wit , Gods sauing grace ; The true grace of God , saith Augustine , not a common grace . Deuout Bernard vnderstands by free-will , a meere will in man without respect to the obiect , good or euill , Velle inest nobis ex libero arbitrio , non etiam posse quod volumus . Non dico , velle bonum , aut velle malum : sed tantum velle ; To will is in vs proceeding from free-will , but not to performe what we will. I say not , to will good , or to will euill , but onely to will. And againe ; Corruit homo de posse non peccare , in non posse non peccare , amissa ex toto complaciti libertate : Man fell from a possibility not to sinne , to an impossibility of not sinning , hauing altogether lost the liberty of delight ▪ Per propriam quippe voluntatem ser●●● peccati factus , meritò perdidit libertatem confilij : for by his owne proper will being made the seruant of sinne , hee hath deseruedly lost the liberty of his election or counsell . Now how shall all this be repaired againe ? The same Bernard resolueth it : Velle homini vt esset , creans gratia fecit ; vt proficiat , saluans gratia facit : vt deficiat , ipsum se deijcit : That man should haue a will , is from creating grace ; that this will should profit , is from sauing grace : that it should decay , i● of its owne voluntary defection . It is therefore a worke , not of common grace , as they vnderstand by the first grace , whereby they say the will is moued : but of effectuall sauing grace , to restore the will of man , and fit it for Christ. Habet igitur homo necessariam Dei virtutem , & Dei sapientiam Christum , qui ex eo quod sapientia est , verum ei sapere re-infundat , in restaurationem liberi consilij : & ex eo quod virtus est , plenum posse restituat in reparationem liberi complaciti ; Man therefore hath the necessarie vertue of God , and wisedome of God , which is Christ , who as hee is wisedome , doth re-infuse wisedome to know the truth , to the restauration of the freedome of election ; and as he is vertue , doth restore a full power to the reparation of the freedome of delight and happinesse : which ( saith he ) is begun here in grace , and consummate hereafter in glory . And again concerning free-will , he saith ; Nemo putet ideo dictum liberum arbitrium , quod aequa inter bonum aut malum potestate aus facultate versetur , cum cadere per se quidem potuerit , non autem resurgere , nisi per Domini spiritum . Ergo si à Domini spiritu , iam non à libero arbitrio . Let no man thinke , that free-will is therefore so called , as hauing an equall and indifferent power or faculty betweene good and euill , seeing it could fall by it selfe , but not ●ise againe but by the spirit of the Lord. And if it bee by the spirit of the Lord , it is not now of free-will . And St. Augustine tells vs plainly what that grace is , whereby the will is freed ; to wit : Gratia Dei per Iesum Christum Domin●m nostrum , in qua nos su● , non nostra iustitia instos facit , &c. That grace , whereby the will is freed , is the grace of God by Iesus Christ our Lord , wherein hee maketh vs iust by his owne , not by our righteousnesse , &c. But , saith the carnall minde , If man haue not free-will to accept grace offered , what cause hath God to complaine , or to condemne man for that , which is not in his power to performe ? I might answer with the Apostle ; O vaine man , who art thou that repliest against God ? But I answer againe , Though man haue no will of himselfe to receiue grace offered ; yet he hath a will to reiect grace offered , for which he is iustly condemned . So that mans corrupt will is sufficient to conuict him , though no way able to conuert him , after that manner which Pontificians teach . And thus God needeth not mans carnall wit , to pleade for the equity of his iustice ; sith God doth not simply condemne men for that , which by nature they are inuincibly vnable to performe , as by the vertue of free-will to receiue grace offered ; but for that , which is in their power and will to doe : namely , when they not only not willingly receiue , but wilfully and contemptuously reiect and put from them , the grace of God offered them in the Gospel . And iustly doe all such obiecters come within the compasse of Iobs censure , Iob 13. 7. Will yee speake wickedly for God , and talke deceitfully for him ? &c. As Saint Hierome ; Concede Deo potentiam sui , nequaquam te indiget defensore : Let God be Master of himselfe , he needes not thee to pleade for him . Now by the former testimonies , as by a cloud of witnesses , the Church of Rome is sufficiently conuicted of grosse absurditie , and of grieuous impiety in her doctrine of preparation to iustification : wherein her Gordian knot of manifold errours ( while the Romish Harlot would haue the liuing childe diuided betweene her and the true Mother , Gods grace ) is cut asunder , and dissolued by the sharpe sword of Salomons wisedome . First , because the worke of preparation , is rather the worke of iustification it selfe , and that so soone as the vnderstanding is inlightened , and the will inflamed to apprehend Christ by faith . Secondly , because that grace of God , whereby the will of man is prepared to iustification ( as they say ) is no common grace , receiued as well by the reprobate , as the elect : but the sauing and iustifying grace of God , which whosoeuer receiueth , is more truly said to bee already actually iustified , than disposed and prepared thereunto . Thirdly , because the work of Gods grace in mouing the vnderstanding , and the will to embrace Christ , is no weake and common worke , but a worke of power , in loosing the workes of the Diuell , that strong man. Fourthly , because mans will doth not cooperate with Gods grace , as a co-agent and fellow-worker , in the first act of mans conuersion ; but Gods grace is the Agent , and mans will is the Patient ; that effectually calleth , and wee effectuously come ; that strongly drawes vs , and we , by the vertue thereof , sweetly , not compulsarily , freely , not frowardly , and not now passiuely , but actiuely , do runne after Christ : as St. Augustine saith , The will to beleeue , God worketh in man , and in all his mercie preuenteth vs. And againe , If we be drawn to Christ , then we beleeue vnwillingly . But none can beleeue , vnlesse he be wiiling : for he is drawne to Christ , to whom it is giuen to beleeue in Christ. He is the mightie Agent in conuerting vs : and wee thereby become meeke Patients in being conuerted . Turne thou me , saith chastised Ephraim , and I shall bee turned : Thou art the Lord my God. Surely after that I was turned , I repented , and after that I was instructed , I smote vpon my thigh , &c. And it is a thing not vnworthy the obseruation , that euen in their vulgar Latine Translation ( which they preferre before all others , yea before the originals themselues ) wheresoeuer any is exhorted to conuersion to God , the Verbe is alwaies put in the passiue signification , as Conuertere , or Conuertimini , Be thou Conuerted , or be ye Conuerted : and neuer in the actiue , Conuerte te , or Conuertite vos , Conuert thou , or Conuert you your selues : which might sufficiently conuince all Pontificians , that the worke of our conuersion , is not a matter of cooperation , shared betweene mans will and Gods grace , but passiue in vs , and actiue in God. Hee conuerteth by his grace , and wee are thereby willingly conuerted . Contrary to the Trent Doctrine , saying , That a man is disposed by grace to conuert himselfe . Fiftly , because the whole glorie of our conuersion to Christ , is to bee ascribed to Gods grace alone , not as the Trent Fathers professe in a few Hypocriticall words , while they deny it in the maine dint of their doctrine : but in sinceritie and truth , without equiuocation of any merit of congruitie in vs , preparing and disposing vs to be capable of iustification . Finally , because they ranke faith among those other workes of preparation , as if it had no other hand in the worke of iustification , but onely as a disposing cause . So as a man may haue faith before he come to be iustified , yea and such a faith also , as a man may haue it , and yet neuer attaine to iustification . Contrary to St. Augustine , Iustificatio ex fide incipit , Iustification beginnes at faith : as hereafter more fully . For these causes the Catholicke faith abhorreth the Romane-Catholicke-doctrine , touching their preparation to iustification . But say some ( who may claime kindred either with Pelagians or Pontificians ) although the merit of congruitie bee not admitted as an inducement to iustification , yet there are some workes required of vs , as matter of preparation to faith in Christ , which though it bee not meritorious , yet it is acceptable to God. For example , Repentance is a worke necessarily proceeding , and so preparing a man to faith in Christ : which Repentance being in vs , before faith in Christ , it is notwithstanding acceptable to God. Indeede I deny not but the Pontifician forge can affoord vs such scoria enough . But what Repentance is this ? A true Repentance , say they . It had neede , if it bee acceptable to God. Wherein consists it ? It is ( say they ) a sorrow for sinne past , and a purpose of amendment for the time to come . But is this sufficient to true Repentance ? Yes ( say they ) Ahab , and the Nineuites repented : and was not their Repentance true , sith God accepted it , and thereupon reuoked , or at least reiourned the sentence denounced ? Indeede Ahabs Repentance was a true hypocriticall Repentance : so the Nineuites Repentance was a true carnall Repentance , as the faith of diuels is said to be a true faith , which the Pontificians challenge for their onely true faith . Is this true faith therefore acceptable to God ? But was the Repentance of Ahab and of the Nineuites acceptable to God , because God for the present forbore to punish them ? It followes not , because God forbare them , that therefore their Repentance was acceptable to him . For how can the action bee acceptable , when the person is not ? But their persons were not acceptable to God. For Ahab was a damned Idolater , and a most wretched wicked person , who had sold himselfe to the diuell : and the Nineuites were heathenish infidels , out of Christ. But till wee be in Christ , our persons are not accepted of God : for in him only God is well pleased . And before faith in Christ , wee are not in Christ ; therefore before faith in Christ , no action of ours is acceptable to God , yea no way acceptable : not onely as these would haue it , not acceptable to saluation ( as such obiecters themselues confesse ) but not acceptable towards it , as these affirm . For while we are out of Christ , all our actions are abominable before God , much lesse acceptable to him . And so much the more abominable they bee , and so much the lesse acceptable , by how much the more wee esteeme them acceptable , or endeauour to please God by them . As God himselfe saith , Matth. 3 , 17. This is my beloued Sonne , in whom I am well pleased . With whom is God well pleased in his Beloued ? The Apostle applyeth it , Ephes. 1. 6 : To the praise of the glorie of his grace , wherein hee hath made vs accepted in the Beloued . Therefore no acceptation with God , but of those that are actually in the Beloued , to wit , in his sonne Iesus Christ. Nor doe wee feare ●rents Canon here , thundring out her Anathema to any that shall say , that all workes done before grace are sinnes ; or , that the more a man endeauoureth to please God , before faith in Christ , the more deepely he endangereth himselfe to Gods high displeasure : for we affirme this again and againe , That all workes done before faith in Christ , the more wee thinke therein to please God , the more damnable they be , because herein we set vp an Idoll of our handy-work , in stead of Christ , whereby to please God. Much lesse ( as some haue dared to vent , that before sauing faith in Christ , there may be , and afore begun in a mans heart ( by the meanes of preparatory graces , as repentance , and the like ) the worke of sanctification , of regeneration , of cleansing of the heart , &c. Than which doctrine , what can bee more derogatory to Christ ? And what more contrary to the Scriptures ; which say , If any man be in Christ , he is a new creature ? therefore out of Christ , no new creature ; no not inchoatiue in the least degree . For if regeneration , or sanctification , or newnesse of life , or cleansing of the heart , may be begun without Christ , what hinders , that it may not bee also perfected without Christ ? Nay , if regeneration bee but begun , then there is a childe of God at least newly conceiued , if not newly borne and brought forth . Such conception , is a false conception of winde ; not of Gods spirit , but of mans spirit : so that if such proue all abortiues and dead borne , it is no maruaile . But the sons of God we cannot be , till we be in Christ ; which is , till we beleeue in Christ : as Gal. 3. 26. Ye are all the children of God by faith in Iesus Christ ; therefore before this faith in Iesus Christ , we are not the children of God , no not so much as the Embrio in the first conception . But the new creature must bee in Christ Iesus , as the Apostle saith , Gal. 6. 15. So when Christ himselfe speakes of regeneration to Nicodemus , Ioh. 3. instructing him therein how it is begun in a man , hee tels him in the continuation of his speech , that this appertaines to those that beleeue in the son of man , vers . 15. and vers . 16. For a man to be regenerate , or made the son of God by adoption , he must be in the son of God by beleeuing in him . Where Christ also opposing faith to vnbeliefe , saith ; those are condemned already , that beleeue not , hauing no part in the regeneration : therefore before faith in Christ , no regeneration at all , no cleansing , no sanctification , but all condemnation . Againe , Christ is made vnto vs sanctification , 1. Cor. 1. 30. vnto vs , in him . Of him are ye in Christ Iesus : therefore while out of Christ , no sanctification . So the adoption of children is by Iesus Christ , Ioh. 1. 5. therefore no sons , no regeneration , but in Iesus Christ. Likewise , Ioh. 15. 2. Euery branch in me that beareth not fruit , he taketh away . So vers . 4. As the branch cannot beare fruit of it selfe , except it abide in the vine : no more can ye , except ye abide in mee : ●or without me yee can doe nothing . Therefore while a man is out of Christ , vntill by faith he be ingrafted into Christ , the true Vine , from whom hee receiueth the liuely sappe of a new life , hee can doe nothing ; nothing that is good , nothing that is acceptable to God ; no worke of new obedience or sanctification . But some may say , Regeneration is wrought by the Spirit of God in vs ; and so may be before faith in Christ : and consequently , before we come to be actually in Christ. To which I answer : True it is , that the Holy Ghost is the immediate efficient cause of our regeneration . But how doth he worke regeneration in vs ? namely , by working in vs faith in Christ , which faith is the very immediate instrument , whereby the Holy Ghost doth regenerate , sanctifie , and cleanse vs : sith the Holy Ghost by this faith ingrafteth and vniteth vs into Christ , in whom we are regenerate , and made the sonnes of God. Now that faith is the instrument of our regeneration and sanctification , it is euident , Acts 15. 9. & 26. 18. So that the very first and prime act of Gods sanctifying spirit in vs , is to worke faith in vs ; by which faith in Christ , as by a noble instrument , the Holy Ghost vniting vsto Christ , as members to the head , doth regenerate vs , and so makes vs the adopted sons of God. And before faith in Christ , we cannot say , wee haue Gods sanctifying spirit in vs ; I say , in regard of prioritie of time : For this sanctifying spirit , in the same moment that he sanctifies vs , he workes faith in Christ in vs , by which he regenerates and sanctifies vs. But they re-ioyne by a distinction ; and say , that this repentance which prepares the way to faith , and layes the foundation of regeneration , is not acceptable to saluation : but only to fit & prepare vs thereunto , and to make vs the more capable of it . In this distinction they do much please themselues ; but they confound themselues in their distinction : For they affirme againe , that this precedent repentance of theirs , is regeneration , and sanctification , and newnesse of life inchoatiue , begun at least in part . A bold assertion . Is it regeneration begun and in part ? and being acceptable , is it not acceptable to saluation ? Is not regeneration a worke of our saluation ? And though regeneration should be begun in this repentance , in neuer so small a degree , a worke it is of our saluation , if it bee true regeneration . Logicians know , that Magis & minus non variant speciem . A man in the first conception is a man , though imperfect , and inchoatiue . But they reply again , That they do not say , this preuious repentance is acceptable to saluation of it self ; but as it hath relation to faith cōming after , whereby it becomes acceptable . A pretty shift . And yet they say again , That repentance goeth before faith , not in the precedency of time , but in nature only , & in the order of causes . Now if this repētance go before faith in the order of causes , then repentance must cause saith ; & so this absurdity wil follow , That the effect must giue a form & being , at least a well being , vnto the cause ; if so be faith , the effect & consequent of repētance , as they say , make the same acceptable . But how doe they proue , that this their repentance goes before faith in Christ in nature , and in the order of causes ? They proue it out of Matth. 21. 32. where Christ taxing the infidelity of the Pharisees , wherein they came behinde the very Publicans , faith ; Iohn came to you in the way of righteousnesse , and ye beleeued him not : but the Publicans and the Harlots beleeued him ; and ye when ye had seen it ; repented not afterward , that ye might beleeue him . Hence they conclude , That repentance must goe before faith , as the cause of it ; alledging Christs words thus : Ye repented not , that ye might beleeue ; But leauing out him ; That ye might beleeue Him , to wit , Iohn Baptist , as it is in the text ; which implieth what kinde of faith Christ there meaneth , to wit , an assent to the truth of Iohns doctrine : The place thereby comes to bee preuerted . For , Credere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ei , is the faith of assent : but Credere in cum , that is , in Christum , is the iustifying faith . So that by that place alledged , if repentance goeth before faith in the order of causes , then certainly that repentance is the cause of no other faith , but the faith of assent , there spoken of ; which is not all one faith with the iustifying faith . But they which affirme thus , yet confess , that repentance doth not go before the faith of assent , which they terme also the Euangelical faith ; but that its an effect & consequent therof . And here by the way I might take iust occasion , to shew the absurdity of those , that distinguish betweene Euangelicall faith , and the faith of Christ ; as if Euangelicall faith were onely a generall assent to the truth of the Gospell ; whereas a generall assent , and Euangelicall faith , are as different as this and the faith of Christ are all one : for Euangelicall faith looketh vpon the Gospell , not onely as a true history , but as the mysterie of God in Christ ; it embraceth it as the Gospell , preaching Christ the Sauiour , yea preaching Christ to euery beleeuer of this Gospell in particular . As Luk. 2. 10. 11. The Angels said to the Shepheards , ●eare not , for behold , I bring You good tidings of great ioy , that shall be to all people ; For vnto You is born this day in the City of Dauid a Sauiour , which is Christ the Lord. Note , here is the Gospel preached ; to who ? I bring You good tidings . And what is the tidings ? To you is borne this day a Sauiour , which is Christ the Lord. Here we haue an exact summe of the Gospell , which is Christ the Sauiour borne to vs. Now to beleeue this Gospell , is an Euangelicall faith : but such , as cannot diuide betweene the Gospell & Christ , and such also , as must needes apprehend and applie Christ , by beleeuing in him . For , To You is borne this day a Sauiour , which is Christ the Lord. To You : this is a necessary relatiue , part of the Gospell ; for Euangelium , or good tidings , imply not onely the party sending , but also the party or parties to whom it is sent . So that the faith of the Gospell , must so beleeue the truth of the Gospell , as that it leaue out no part of it . But one part of it is , that this Gospell is sent to You ; that is , to all beleeuers . For as much as the Gospell containeth the couenant of grace betweene God and vs : God and man being the parties interessed in this Couenant , mutually in Christ the Mediator . Therefore the Euangelicall faith , is not a bare generall assent to the truth of the Gospell , but a particular affiance in Christ , the summe of the Gospell : and so it apprehendeth and applieth this good tidings , which is to beleeue the Gospell indeed . For that generall faith which they call an assent , when it goes no further , it makes no difference betweene the Gospell and the Law , and other parts of the word of God : but beleeueth them all indifferently , as a true history , when it is called an historicall faith . But when faith comes to put a difference , pitching vpon the speciall obiect , the Gospell ; and 〈◊〉 this faith becomes an Euangelical faith : then it is so the faith of the Gospell , as it is also necessarily the speciall faith of Christ , whom it apprehendeth & layeth hold vpon : vnlesse a man can so diuide between Christ & the Gospel , as the Gospel may be Gospel without Christ ; or so diuide the Gospell from it self , as that we may beleeue it to be good tidings , & not to vs in particular : Whereas the beliefe of the Gospell consists , in the apprehending , and certain applying of the good tidings therof vnto vs ; To You is born this day a Sauiour : to You is this word of saluation sent . This is the Gospell ; and this is to beleeue the Gospell , by applying it to vs , to whom it is sent . If we do not beleeue it sent to vs , we do not beleeue the Gospell ; for it is so far a Gospell or good tidings to vs , as we beleeue it to be sent to vs in particular . Nor is this faith of the Gospell , a certain or rather vncertaine swimming in the brain , that perhaps , or probably , or possibly , God may be merciful vnto vs in Christ : A doctrine bred of the spawne of Trent . This is a wandring imagination , hatched in mans braine , hauing no ground of truth , or agreement with the faith of the Gospell . Thus we see , if Euangelicall faith be none other but the faith of Christ , and in Christ , as we haue sufficiently proued : then it followeth that the distinction betweene Euangelicall faith , and faith in Christ , being vnsound and groundlesse , the whole doctrine of the precedency of repentance before faith in Christ , as a necessary and acceptable preparatiue thereunto , doth euen mole sua , of it selfe fall to the ground . For the authors of such a doctrine must needes confesse , if they will be guided by reason , that there is no repentance but faith must goe before it , for to cause it ; as either Legall faith must go before it to cause Legall repentance , or Euangelical faith must go before to cause Euangelicall repentance ▪ Now if there be no Euangelicall faith to goe before , and cause Euangelicall repentance , but the faith of Christ ; then in vaine is any repentance deuised , to goe before and cause faith in Christ. This Eagle-eyed faith of Christ hath no sooner glanced vpon the Sun of Righteousnesse , but instantly by the force thereof , a dreery cloud being raised , causeth a gracious , but sad shower of repentance , to descend from those windowes and floud-gates of the now heauenly Soule , to refresh the poore sinner , now hungring and thirsting after the liuing waters . They say also , that the faith , to wit , Euangelicall faith , which is the cause of their Repentance , going before , and causing the faith of Christ , is a generall assent , or a generall faith of the truth of the Gospell . But how can this generall assent beget in mee a particular Repentance , vnlesse with this assent I haue also a particular affiance in the promise of the Gospell of Christ , applying it to my self ? The Gospell saith , To you is borne a Sauiour , Christ the Lord. I beleeue this to be true . But how shall this beliefe moue me to Repentance , vnlesse I beleeue that this Sauiour is borne to me in particular ? Ahab had not so easily repented , if Gods iudgements being layd neuer so close to him , hee had not beleeued the truth of them in particular towards himselfe . So the Nineuites . For particular Repentance in euery man must arise from a particular apprehension and application of the Word of God towards himselfe . As for their reasons forcing Repentance to goe before Faith in Christ , they are very poor and beggarly ; as that otherwise , it leades me to presumption . A very friuolous and false surmise . For sauing Faith doth no sooner lay hold on Christ with the one hand , but withall it layeth the other hand vpon the sinner , the subiect wherein it is arraigning him at Gods Tribunall , iudging , condemning him for that sinner , whom Christ came to saue . Faith doth no sooner looke on Christ with the right eye , but it presently reflects on the sinner with the left eye . The reason is , because it is impossible I should beleeue Christ , to be my Sauiour , but withall I must beleeue and acknowledge my selfe to bee the sinner ; which I cannot truely do , but it will necessarily breed in mee that Repentance to saluation , not to bee repented of . For , a Sauiour and a wretched sinner are relatiues , which not euen the thought of man can diuide , or sunder one from another . And so here their reason , why such Repentance must needes goe before faith , is found faultie ; which is ( say they ) because if Repentance went not before faith in Christ , then faith in Christ would proue to be presumption . Therefore we haue shewed , that in true faith in Chrst there is alwaies true Repentance , as the prime and immediate fruite of Faith. So that rather the nouell doctrine of such men is a high pride and presumption , carrying others also to the top of the same pinacle , by perswading them , that they haue true Repentance before faith in Christ , by which they are ( at least ) in part regenerate , sanctified and cleansed , Obiect . But is there no preparation vnto the receiuing of grace and iustification ? Is not ( at the least ) the hearing of the Word a worke of preparation to grace ? Answ. True it is , that faith , sauing and iustifying faith , commeth by hearing , and hearing by the word of God. Rom. 10. 17. So that the hearing of the Word of God is the ordinarie meanes to beget sauing Faith and Grace in vs. Obiect . But hearing of the Word is in our owne power , and hearing of the Word is a preparation vnto Grace ; therefore it is in our owne power to prepare our selues vnto grace . Answ. To heare is in our owne power : but hearing of the Word is not simply a preparatiue vnto grace , but rather an externall meanes thereunto . For vnlesse God do giue aspeciall blessing to the outward meanes of hearing the Word , in opening our hearts , as he did the heart of Lydia , wee heare the word but as a sound , or as a strange historie , or parable , and as a deepe mysterie hidden from vs. The Iewes did heare Christs Oracles , and see his Miracles , yet for all that were they no better than deafe and blinde men . God must open the heart to vnderstand , and to apprehend by Faith the mysterie of Christ preached , else Paul may plant , and Apollos water in vaine . Obiect . To what purpose then is it for any to come to heare the Word of God , if thereby he be not the better fitted and disposed to receiue grace ? Answ. Although God be the only author and actor of working grace in vs , yet for as much as he doth this by the Ministerie of his Word , which he hath appointed as the ordinarie meanes to beget faith and all other sauing graces in vs , therefore it is our part and duty to attend vpon , and vse the means , waiting for Gods blessing vpon it . So that all the worke of preparation to grace on our part is without vs , not within vs , namely , the hearing of the Word preached , and Gods speciall blessing vpon it . Obiect . But it is in our free will and choyce to heare the Word of God , or not to heare it : and therefore something is to be ascribed to free-will , in setting vs ( at least ) in the way to iustification . Answ. It is no otherwise in our free will and choyce before our conuersion , to heare Gods Word , than to heare any humane historie propounded vnto vs. For before our vnderstanding bee by faith illuminated to apprehend and apply Christ vnto our selues , and to know him to be our Sauiour in particular , we haue no will to heare the Word as the Word of God , which is able to saue our soules , but rather as the word of man. Obiect . But doth not a man vnderstand the Word preached , vnlesse first his vnderstanding be illuminated by Faith ? Answ. A naturall man may by hearing come to haue a generall vnderstanding of the Word of God , as a true historie ; but before he bee indued with sauing faith from God , his vnderstanding is not illuminated to know God in Christ to bee his Father , and Christ to bee his Redeemer ; which is the summe of the Gospell and the seale which wee set vpon the truth of God therein . Iohn 3 33. Obiect . But Iohn Baptist was sent to prepare the way of the Lord. Answ. The Ministerie of Iohn was to teach men to beleeue in Christ , pointing at him that was to come . So that by his Ministerie , men beleeuing and beeing baptized into Christ , they might thereby be said to bee prepared to a more plentifull measure of receiuing Christ , and his Spirit , as afterwards they did , hauing the first seeds of Faith already sowne in their hearts . Obiect . But another obiects : before true conuersion a man must renounce the first couenant , become humble , confesse his vnworthinesse , his hardnesse of heart , his naturall disabilitie towards his owne saluation ; hee must feare God , loue God , and the like , or else a man is incapable of , and indisposed to receiue the grace of conuersion . Answ. Indeed a fellow-minister of the Gospell was very earnest on a time in defending of this . He desired me to resolue him in it by writing , as being a matter of maine consequence , and a maine ground wherewith many other opinions , on foote in these daies , would stand or fall . Now I could haue wished to haue heard his reasons of that his obiection , but time at least permitted not . Therefore my answer shall be short , as also in respect of all that before said . First then , for a man to renounce the first couenant , to become humble , &c. I say , no man can doe it , till he be in Christ. My reason is , because till a man be in Christ , he is dead , blinde , proud , hard-hearted , without the feare of God , without the loue of God. Euery man is actually either the child of wrath , in the state of sinne , and death ; or the childe of God , in the state of grace and life . There is no terme betweene these two . There is no terme or medium betweene a man liuing and dead , but the very instant of his soules departing from the bodie , which is in the twinckling of an eye . No more terme or medium is there betweene a man dead in sinne , and liuing by grace , but the very instant of his conuersion . For euery man ( I say ) is eyther a dead man in the state of sinne , or a liuing man in the state of grace : a third terme cannot come betweene . Now while a man is in the state of sinne , he is dead . If dead , he vnderstands nothing that sauours of grace , nor hath hee any disposition or affection in him thereunto . While he is vnder the dominion of sinne , hee is nothing but meere enmitie and rebellion against God and his Grace ; as the Apostle saith , Rom. 8. The wisedome of the flesh , or , To be carnally minded , is enmity against God. This is the state of a man vnregenerate , vnconuerted . Beeing thus , hee is proud , senslesse of his hardnesse of heart , senslesse of any naturall disabilitie towards his owne saluation , without loue , without feare of God , as Rom. 3. He is not subiect to the Law of God , neither indeede can bee , Rom. 8. Hee is so farre from renouncing the first couenant of works , that before his conuersion , the more morall vertues ( which Saint Augustine cals but splendida peccata ) either the frame of his naturall and corporall constitution , or of his more liberall education hath adorned him with ; the more is hee apt to relye vpon the first couenant , trusting to bee saued by his good workes . But I say againe , that when I see in a man these things , that he renounceth the first couenant , that he is humble , that he confesseth his vnworthinesse , that hee complaineth of the hardnesse of his heart , that he renounceth himselfe , and his owne abilities towards his owne saluation , and the like : these are the signes and fruits of a true Conuert , say I. No , say you . The matter now standing betweene your No , and my Yea : who shall be the vmpire ? Nay , let vs decide it betweene vs by the rule of Gods word . Either make the tree good , and the fruit good , or else the tree euill , and the fruit euill : saith Christ. An euill tree cannot bring forth good fruit , & contra . Now a man before his effectuall conuersion , before he be in Christ , is an euill tree ; and therefore cannot bring forth any fruit of true grace or vertue . But if a man begin once to bring forth such fruits , shew me , if you can , any reason , why such a man is not already a true Conuert ? For ought you know , hauing these signes and symptomes of true conuersion , he is a true Conuert . Nay , that he is without question a true Conuert , I proue by two reasons . First , because till a man be a true Conuert , he cannot be truely humble ; he cannot truely renounce himselfe , his sins , confesse his vnworthinesse , feele the hardnesse of his heart , to complaine of it , and the like . Secondly , because all these things are common and proper to the regenerate man. Both these together I proue thus . 1. No dead man can performe the workes of a liuing man ; but these forementioned be the workes of a liuing man : therefore no dead man , therefore no man , before his conuersion , can performe such workes . But you will say , these things are not so the workes of a man conuerted , but that also , as morall workes , they may be performed of a morall or naturall man before his conuersion . To which I answer , that all these things are not of a morall , but of a spirituall nature , & are the proper gifts of the spirit of grace , which no naturall man hath , till he become spirituall ; which is by conuersion , when hee receiueth spirituall life . God giues grace to the humble , but first he giues grace to be humble . God giueth more grace , saith St. Iames : and what followeth ? He giues grace to the humble ; that is , more grace to him , whom first he hath made humble by grace . This humility comes only from Christ , to those that are in Christ. True humility , St. Augustines compares to the water of life and of grace , which floweth from the inward fountaine of the pure veine of truth . This is the water of confession of sinnes , this the water of humiliation of the heart , this the water of sauing life , of him that casts downe himselfe , that presumes nothing of himselfe , that proudly attributes nothing to his owne power . This water is in no Forreiners bookes ; not in the Epicures , not in the Stoickes , not in the Manichees , not in the Platonicks . Wheresoeuer other precepts of manners and discipline are found , yet this humility is not found . The way of this humility flowes from no where else , it comes from Christ , &c. So Augustine . This Humility is the Herbe-grace , and growes no where but in the garden of grace , euen the heart of the true Conuert . It growes not in the whole field of nature , though neuer so well tilled with the doctrine of Philosophy . And for hardnesse of heart , it is in euery impenitent man : but when once it comes to be felt , and to be mourned for , this is the proper effect of a man renued by grace , whose not onely vnderstanding is inlightened to see , but his will and affections touched with a godly sense and feeling of his spirituall miseries , which a dead man cannot doe . Now till a man be in Christ by faith , he is a dead man. Except ye eate the flesh of the sonne of man , and drink his bloud ; that is , Except ye beleeue in the son of man , ye haue no life in you . Ioh. 6. 53. And , saith the Apostle ; Now I liue , yet not I , but Christ liueth in mee ; and in that I now liue , I liue by the faith of the sonne of God , &c. Gal. 2. 20. Now a dead man knowes not that he is dead : but when he is restored to life , he then knowes that he was dead . So a man till hee be in Christ , that is , truely conuerted , he is dead , and knowes it not , much lesse can bewaile , or so much as see and feele his spirituall death ; but being in Christ , and so made aliue , he knowes then that he was a dead man , and feeling some reliques of spirituall mortality in him , as corruption of sinne , hardnesse of heart , and the like ; he is truely humbled for it , he heartily bewailes and confesseth it , and prayeth against it : which humility , which bewayling and confessing of his spirituall misery , is no lesse an infallible signe of a man restored from spirituall death to spirituall life by Christ , than the seuen times neezing of the widowes son , was a true token of his restitution from death to life againe . But as the clause comes in but obiter , so let it suffice , to haue touched it by the way . And this I haue said , I am sure will stand good , till any shall be able to proue , That a man doth spiritually liue , before he be in Christ , before he be a true Conuert . CHAP. IV. The Romish Doctrine of the Iustification of a sinner , what it is , and wherein it consisteth . NOw after all this adoe about preparation to iustification , which the more they magnifie , the further off they are from attaining vnto it : what is that iustification which the Romish Church stands vpon ? Let vs see if it bee worth all that labour and merit , whereby they must come by it . The foolish Virgins , while they went to bestow their paines and cost to prepare oyle for their empty Lampes , to meete the Bridegroome , lost all their paines and expence : for when they came , Heauen gate was shut against them . The Romish Virgins ( for such they would bee accounted ) wanting oyle in their Lampes ; to wit , the pure oyle-oliffe of grace , distilling from the true Oliffe Tree , Iesus Christ , while they goe about to prepare artificiall oyle made by humane inuention , they may iustly feare , to find the gate of righteousnesse and mercie barred vp against them . If they proue not rather like the men of Sodome , who pressing vpon righteous Lot , to surprise euen his Angel-guests , were strucke with blindnesse , that they could not finde the right doore , where they would haue entred . So these , seeking to enter the gate of the righteous , as if they would surprise Heauen , the lodging of Angels , by a strange and new inuented violence ; it will proue a matter of high admiration , if euer by their new way of preparation , choaked with so many mists of foggie errours , and blinde inuentions , they hit vpon the gate of iustification , and so come promiscuously to ioyne themselues to the sacred society of righteous Angels . But now let their iustification speake , and iustifie it selfe . The Councell of Trent in the seuenth Chapter saith thus : Hanc dispositionem seu praeparationem , iustificatio ipsa consequitur ; quae non est sola peccatorum remissio , sed & sanctificatio , & renouatio interioris hominis , per voluntariam susceptionem gratiae & donorum : Vnde homo ex iniusto , fit iustus , & ex inimico , amicus ; ve sit haeres , secundum spem vitae aeternae : After this disposition or preparation , doth follow iustification it selfe ; which is not onely the remission of sinnes , but also sanctification , and renouation of the inner man , by a voluntary receiuing of grace and of gifts : Whence a man of vniust , is made iust , and of an enemy , a friend ; that he may be an heire , according to the hope of eternall life . To which also agreeth the eleuenth Canon of this Session . Si quis dixerit , homines iustificari vel sola imputatione iustitiae Christi , vel sola peccatorum remissione , exclusa gratia & charitate , quae in cordibus eorum per Spiritum sanctum diffundatur , atque illis inhaereat ; aut etiam gratiam , qua iustificamur , esse tantum fauorem Dei : anathema sit : If any man shall say , that men are iustified either by the onely imputation of Christs righteousnesse , or by the onely remission of sins , excluding grace and charity , which is shed abroad in their hearts by the holy Ghost , and is inherent in them ; or else , that the grace whereby we are iustified , is onely the fauour of God : Let him be Anathema . In these words of the Councell , is infolded the very mysterie of iniquity ; For their iustification is composed partly of remission of sins , and partly , yea principally , of * sanctification ( as they call it ) and renouation of the inner man ; and to this is added mans free-will . And thus their vniust man is made iust . Note also how in the Canon , they name the imputation of Christs righteousnesse , as one of the ingredients , in this composition of iustification . But the plaine truth is , this imputation they quite shut out from hauing any thing to doe with their iustification ; as this very terme of imputation had no good entertainment in the a Councell . And note againe , how they denie the grace of iustification to be the onely fauour of God , reseruing a roome for mans merit : contrary to that of the Apostle , Rom. 3. 24. Being iustified freely by his grace , through the redemption that is in Christ Iesus . Now by the way , let vs see what the Pontificians meane by Imputation . For this purpose I will insert here a saying of Pighius ( though otherwise a Pontifician writer ) which Soto answereth , and laboureth to cleare from suspicion of heresie . Pighius hauing considered sundry places of Scripture , as in the Psalmes , and Iob , &c. that the Saints of God dare not bring their own inherent righteousnesse , to the strict triall of Gods iudgement : Ex his confecit Pighius , &c. ( saith Soto ) Pighius thence concludes , That our inherent righteousnesse , if it be strictly examined by the diuine rule , is not perfect ; but we are iustified rather by that righteousnesse of Christ imputed vnto vs. Which he exemplifieth : that as Iacob , hid vnder the habit of his elder brother , the true first-borne , receiued his fathers blessing ; so wee receiue glory vnder anothers person , to wit , Christ. Now how doth Soto , with all his subtilty , acquit his Pighius from being an hereticke in so saying ? Haes omnia ( saith hee ) all these things , by one word of equiuocation , are detorted to a finister sense . Who can euer doubt , but that we , the sons of Adam , which by our owne nature and ability can bring no merits or worthinesse into Gods presence , can pretend or couer our faults with the onely righteousnesse of Christ , in whose right we are sonnes and heires of the Kingdome ? But when wee say , Christs , the genetiue case , wee doe not meane the subiect of inherency ; that the sense should bee , The righteousnesse which is in Christ ( as the heretickes grossely erre ) but it is a note of the efficient cause ; that the sense should bee , The righteousnes , which is that of Christ , being accepted of God , nos influit , doth poure into vs : so Soto . Thus we see , by what a pretty neate distinction he would assoile his brother Pighius from being an herericke , although hee speake the same thing with vs. Only I pitie Soto his sottishnesse , that while hee would haue Pighius to meane by our righteousnesse , our naturall righteousnesse , which may not abide Gods strict tryall ; he remembers not vpon what instances Pighius inferred this his true Catholicke conclusion . For his instances , by Soto his owne allegation , were holy Iob , and holy Dauid , who disclaimed their owne righteousnesse . But I hope , Soto will not say , these were now naturall men , and vnregenerate . Now for the clearer vnfolding of this mysterie , let vs hear their great champions , what they , in their voluminous commentaries vpon this Session , meane by Iustification . Soto makes a threefold iustification : Prima genuinaque notio huius nominis ( inquit ) est acquisitio iustitiae ; nempe ex iniusto iustum fieri . The prime and proper notion of this word Iustification ( saith he ) is an acquisition of righteousnesse ; namely , of vniust to be made iust . As calefaction or heating , of cold to be made hot ; according to the Text of the Councell , which saith : Thus the vniust man is made iust . So they take Iustificare , to be as much as iustum facere , to make iust . Secunda , &c. the second notion , and next to this , is ( saith he ) that it signifieth an augmentation of righteousnesse . The first of these , he compareth to that originall righteousnesse that Adam once had ; which importeth a rectitude , or right ordering of the whole man : which he proues diuinely out of Aristotle , in the fift of his Ethicks . And the second hee proueth , Apoc. 22. 11. Qui iustus est , iustificetur adhuc : He that is iust , let him be iustified still . But in this , as in many more , their Latin Translation will not abide the touch of the originall : which saith , He that is righteous , let him be righteous still , or , let him doe righteousnesse still . The like place he bringeth out of Ecclesiasticus , but with the like felicitie , and successe . And he alledgeth that of St. Iames , You see , that a man is iustified by workes , and not by faith only . By which words , saith hee , hee had contradicted Paul , where he saith , Arbitramur hominem iustificari per fidem , & non ex operibus : Wee iudge , that a man is iustified by faith , and not of workes : vnlesse Paul had spoken of the former iustification , and Iames of the latter . Although ( saith he ) we will declare in his proper place , how our workes also doe concurre in iustification . Nisi quod Paulus loquitur de praecedentibus : Vnlesse that Paul speaketh of precedent workes : ( I suppose he meaneth workes going before iustification ) So hee . Where you see he speakes very perplexedly , yet so , as hee cannot dissemble his meaning . For the iudicious Reader may well perceiue , that hee would faine force that speech of the Apostle , Rom. 3. 28. Therefore we conclude , that a man is iustified by Faith , without the deeds of the Law : to be meant of that faith going before iustification , which they rancke among their preparatory workes , for that is their fides informis , their faith without charity , as yet vnformed , as they say ; sauing that herein he forgets himselfe : for the Apostle speakes of iustitification by faith , not of faith disposing or preparing a man to iustification . But of this more hereafter . In the third place ( saith he ) the name of iustification is further vsed , to signifie the absoluing of a guiltie person in iudgement , and pronouncing of him to bee quit . For which he alleageth , Prou. 17. 15. and Deut. 25. 1. But this ( saith he ) is not much different from the first acception of the word , but rather altogether of neere affinity to it Yet this third signification ( saith Soto ) is no where in Paul , nor in the Scripture , where any mention is made of our iustification by Christ. See this crafty shuffler , how hee can packe this close to the first kinde of acception of this word iustification , as if it were all one with it , or neere a-kinne vnto it : and yet he can say of this last , that it is not to be found in Paul , although he could finde the first to be in Paul , at least in his owne strained sense . But is not the word Iustifie ( as it is taken in the last sense , to wit , to absolue , or acquit as it were in iudgement ) vsed by Paul ? yea , and that also where mention is made of our iustification by Christ ? What meaneth then that which the Apostle saith , Rom. 8. 33. 34. Who shall lay any thing to the charge of Gods Elect ? It is God that iustifieth ; who is he that condemneth ? It is Christ that dyed : or rather that is risen againe , who is euen at the right hand of God , who also maketh intercession for vs. Note , the Apostle vseth here the termes of a iudiciall triall : Who shall lay any thing to the charge of Gods Elect ? who shall accuse them ? who shall bring in euidence against them ? It is God that iustifieth . And if God the Iudge do iustifie , who shall condemne ? Yea , but how shall God iustifie a sinner ? It is Christ that dyed : He dyed for our sinnes , Rom 4. 25. or rather which is risen againe : And , He rose againe for our iustification , Rom. 4. 25. &c. So you see here is iustifying taken for absoluing in iudgement : and it is in Paul ; and that where mention is made of our iustification by Christ. Therefore Soto bewrayes eyther grosse ignorance in denying , or egregious malice in dissembling such a cleare truth . And no maruell , if he cannot , or will not finde iustification vsed for absolution iudiciall , in Paul , or in the Scripture , where mention is made of our iustification by Christ. For indeed iustification in this sense is the condemnation and confusion of Popish iustification : as we shall see in the due place . Vega also , another Champion in this Councell , he speakes the same language of Babylon , and saith , there is a twofold iustification , as Doctors ( meaning the Schoole-men ) say : The first , and second . The first iustification , when a man of vniust is made iust . The second , when of iust a man becomes more iust . The first he defineth thus : The first iustification is a certaine supernaturall change , whereby a man of vniust is made iust . The second thus : It is a supernaturall change , whereby a man of iust is made more iust . And these also are either actiue or passiue : actiue in regard of God , working this iustification , first , and second , in vs : and passiue in regard of man himselfe , who is changed from bad to good , and from good to better . But for the actiue iustification , as it is wrought by God , and so proues derogatory from mans excellency , Vega sleights it , as rather obscuring , than clearing his definitions . But as for the third kinde of iustification , which is iudiciall , to be pronounced and accounted iust , before the Tribunall seate of iustice , Vega giues it no better entertainment , than his brother Soto , saying , That the Doctors intermit , and let passe this kinde of iustification , as impertinent to the purpose . And so it is indeede , very impertinent to their Pontifician purpose , and very incommodious ; as the wicked complaine , that the righteous man is not for their profit , sith contrary to their waies , Wisd. 2. 12. But for other distinctions of iustification , Vega is very liberall in summing them vp together : as , Iustitia Christiana , & Mosaica : politica , & oeconomica : legalis , moralis , particularis : actualis , habitualis : acquisita & insusa : inharens & imputata : externa & interna : fidei & operum : practica & theologica : pharisaica , sincera : philosophica , supernaturalis ; and so in infinitum . But enough of such blundring distinctions . So then the iustification of the Church of Rome is properly to make one iust , that was vniust , and to make one of iust , more iust . Yet here it will be worth our noting , to obserue the legierdemaine of the Councell of Trent , and the Pontificians , in their distinction of first and second righteousnesse or iustification . For the Scriptures speaking of a twofold iustification , one by faith , another by workes ; vpon which ground the ancient Fathers also do distinguish a two-fold righteousnesse , one in the sight of God , the other in the sight of men : the Pontificians also , that they may seeme to speake the same language , they haue their distinction too of a first and second righteousnesse ; yet so , as destroying the nature of the first iustification by faith , whereby we stand iust in Gods sight , they so qualifie the matter , as either they make nothing at all of their first righteousnesse , or they doe altogether confound it with their second righteousnesse inherent ; and so by their distinguishing , they make iustification and sanctification all one . But the learned Cardinall Contarenus , writing a little before the Councell of Trent , and was afterwards one of the Councell ; in his tract of iustification , speaking of these two iustifications , saith , That by the one , to wit , the imputation of Christs righteousnesse by faith , we are iustified before God : by the other , which is inherent , we are iustified before men . But Babylon confounds all together , iustification and sanctification . In the next place let vs consider , how they vnderstand this making iust . This iustification ( saith the Councell ) consists partly of remission of sinnes , partly of the imputation of Christs righteousnesse , and partly of sanctification and renouation of the inner man , and so of inherent righteousnesse . Now here lies the knot of the mysterie to be resolued ; first , it were well , if the Chuch of Rome did meane truely and sincerely , in naming remission of sins , and imputation of Christs righteousnesse , in the point of iustification . Secondly , if at the best , they did vnderstand them aright , yet to ioyne vnto them inherent righteousnesse of our owne , will be found no iust dealing . But to allow of no iustification at all , saue that which is inherent in vs , bewrayes deepe deceit , and double hypocrisie , in once naming remission of sins , and the imputation of Christs righteousnesse , which they vtterly shut out , from hauing any society with inherent righteousnesse , in the worke of iustification , as a little before we premonished . Now concerning the imputation of Christs righteousness , what do they understand by it ? The Councell it selfe tels vs , chap 7. where speaking of the formall cause of iustification , they call it the righteousnesse of God ; but how the righteousnesse of God imputed to vs ? nothing lesse : but that which is infused into vs. The words of the Councell are these : Vnica formalis causa ( put a iustificationis ) est iustitia Dei ; non qua ipse iustus est , sed qua nos iustos facit : qua videlicet ab eo donati , renouamur spiritu mentis nostrae , & non modo reputamur , sed verè iusti nominamur , & sumus , iustitiam in nobis recipientes , vnusquisque suam secundum mensuram , quam Spiritus sanctus partitur singulis , prout vult , & secundum propriam cuiusque dispositionem & cooperationem : Quanquam enim nemo posset esse iustus , nisi oui merita passionis Domini nostri Iesu Christi communicantur ; id tamen in hac impi● iustificatione fit , dum eiusdem sanctissimae passionis merito , per Spiritum sanctum charitas Dei diffunditur in cordibus eorum qui iustificantur , atque ipsis inhaeret , &c. The onely formall cause ( to wit , of iustification ) is the righteousnesse of God ; not that whereby himselfe is iust , but that whereby he makes vs iust : namely , wherewith he hauing endowed vs , wee are renewed in the spirit of our minde , and are not onely reputed , but nominated , and are really iust , receiuing righteousnesse in our selues , each according to his measure , which the holy Ghost diuideth to euery one , euen as he will , and according to euery mans disposition and cooperation : For although no man can be iust , but hee to whom the merits of the passion of our Lord and Sauiour Iesus Christ are communicated ; yet that is wrought in this iustification of a sinner , while by the merit of the same holy passion , the loue of God is by the holy Ghost shed abroad in the hearts of those who are iustified , and is inherent in them , &c. Thus a man may see , by the Councels expresse words , that though they name imputation , which they call the communication of Christs righteousnesse , as the formall cause of our iustification : yet they meane nothing else , but that Christ hath merited , that charity should be infused into our hearts , whereby we should be iustified : which in summe , is as much to say , as Christ became a Sauiour , by whose merit euery man might bee made his owne Sauiour ; and that by another kinde of righteousnesse , than that of Christ imputed . That this is the sense of the Councell , witnesse her chiefe Interpreters . For if they had not finely found out this witty sense of the imputation of Christs righteousnesse , it is much to be feared they had Anathemarized the very name of it , and throwne it into the fire of their Index expurgatorius , wheresoeuer they had found it . But this , and other cleare truths in Scripture , they can so dextrously handle , as they can easily euacuate them , by turning them to a most sinister sense ; and so are the lesse affraid to name them , and to seeme to auouch them . Otherwise , as the history of this Councell tels vs , the very name of imputation found very harsh intertainment among the most of their Schoole-doctors ; and Soto himselfe confesseth : Quod verbum mihi semper suspectum , in suspicionem detuli coram sancta Synodo ; which word ( saith he , to wit , Imputation ) I alwaies hauing suspected , brought it into suspicion before the holy Synod . And a little after , although he commend the Canons of Colen , accounting them as the buckler and bulwarke of faith ; yet ( saith he ) they , as happely more secure of the aduersaries , than safe , haue vsed that word of Imputation : where they say , That the chiefe head of iustification , is the remission and ablution of sinnes , by the imputation of the righteousnesse of Christ. But yet the Councell of Trent and Church of Rome , are not so barren of inuention , as not to bee able easily to reconcile this Catholicke word Imputation , to the Church of Rome , and to make it a Roman-Catholicke : For by the imputation of Christs righteousnesse , they haue learned to vnderstand , that Christ hath merited an infusion of grace into vs , whereby we are iustified . For , confessing the imputation of Christs righteousnesse , to be the formall cause of our iustification ; they would teach vs out of Philosophy , that Formalis causa est res illa vel qualitas , quae in est subiecto : that the formall cause , as Soto saith , is that thing or quality , which is inherent in the subiect : for the forme , saith he , is said in relation to the matter , to which it giues a being by inherency . Pari ergo modo , &c. As therefore the aire is not luminous or lightsome formally by the light that is in the Sun , but by the light it receiueth in it selfe from the Sunne ; Constantissimum est , &c. it is a most constant truth , That neither are wee formally iust , and accepted by the righteousnesse which is in Christ , but by that which himselfe hath conueyed into vs. Wee are ( saith hee ) made iust by Christs righteousnesse , as by the efficient cause ; but not as by the formall cause . But Vega peremptorily in his 7. book , and 22. chapt . intituled Of the impossibility of Christs righteousnesse , to be the formall cause of our iustification , concludeth thus in his first argument : Superfluum est , & ab omni philosophia alienum , ad hoc ipsum , ponere aliam aliquam iustitiam , videlicet , iustitiam imputatiuam Christi ; It is superfluous , and abhorring from all philosophy , to put any other righteousnesse , for a formall cause of our righteousnesse , as the imputatiue righteousnesse of Christ. Therefore according to Romane-Catholicke diuinity , which is most humane philosophy , the formall cause of a mans righteousnesse must be inherent in him , and his owne , and not the righteousnesse of Christ imputed to vs. But yet the same author , afterwards seemeth to shake imputation by the hand , and to be good friends with it , where he saith : Non est adeo inuisum nobis hoc vocabulum , vt credam nunquam nos posse hoc in proposito benè illo vti ; This word ( Imputation ) is not so odious vnto vs ; as that I thinke , wee may neuer vse it well to this purpose : Verè namque & sanè , ac latinè possumus dicere , ad satisfactionem & meritum , imputatam esse generi humano iustitiam Christi in passione sua , & iugiter imputari omnibus qui iustificantur , & satisfaciunt pro peccatis suis , & vitam aeternam suis bonis operibus merentur : For wee may truely , and soothly , and in * plaine termes say , that vnto satisfaction and merit , the righteousnesse of Christ in his passion is imputed to mankinde , and is continually imputed to all men that are iustified , and doe satisfie for their sins , and by their good works do merit eternall life . And much more to this purpose : And a little after hee saith ; Non transit iustitia Christi realiter ab illo in iustificatos : Christs righteousnesse doth not really passe from him into those that are iustified ; nor by it are we formally iustified . But imputation is of God , which ioynes the merits of Christ vnto vs , and makes them ours after a sort ; in as much as for his merits sake , hee giueth vs righteousnesse , whereby wee are righteous . Cum enim per iustitiam Christi , &c. For seeing by the righteousnesse of Christ , mankinde hath satisfied for their sinnes , and by it is reconciled to God ; and the gates of Paradise are thereby vnlocked , and all that are iustified , or satisfie , or merit at Gods hand , seeing by his merits they are iustified , and reconciled to God , and satisfie for themselues , and merit increase of grace and blessednesse : surely it cannot be denied , but that to mankinde , and all so iustified , Christs righteousnesse is , or may be imputed to satisfaction and merit . So Vega. I neede passe no other censure vpon this Romane-Catholicke doctrine , than that of Gregory : Deo maledicunt , cum se & ab illo accepisse vires intelligunt , sed tamen de eius muneribus propriam laudem quaerunt ; They blaspheme God , when they acknowledge they haue receiued strength from him , and yet from his gifts seeke their owne praise . And St. Augustine in his Soliloquies , saith sweetly : Vnde gloriabitur omnis caro ? Nunquid de malo ? Haec non est gloria , sed miseria : sed nunquid gloriabitur de bono ? nunquid de alieno ? Tuum , Domine , est bonum , tua est gloria . Qui enim de bono tuo gloriam sibi quaerit , & non tibi quaerit ; hic fur est & latro , & similis est diabolo , qui voluit furari gloriam tuam . Qui enim laudari vult de tuo dono , & non quaerit in illo gloriam tuam , sed suam : hic licet propter tuum donum laudatur ab hominibus , ● te tamen vituperatur , quia de dono tuo non tuam , sed suam gloriam quaesiuit . Qui autem ab hominibus laudatur vituperante te , non defendetur ab hominibus iudicante te , ne● liberabitur condemnante te : Whereof shall all flesh reioyce ? Of euill ? This is not glory , but misery . But shall hee glory of good ? What , of anothers good ? Thine , O Lord , is the good : thine is the glory . For he , who of thy good , seekes glory to himselfe , and not to thee ; hee is a theefe and a robber , and like the deuill , who would haue robbed thee of thy glory . For he that would be praised for thy gift , and doth not therein seeke thy glory , but his owne : this man , though for thy gift hee be praised of men , yet hee is dispraised of thee ; because of thy gift he sought not thine , but his owne glory . But hee that is praised of men , being disallowed of thee , shall not be defended of men , when hee shall be iudged of thee ; nor absolued , when condemned of thee . I haue been the more copious in citing these two authors , Vega and Soto , because both they were grand-Sticklers in the Councell , and vndertooke to write these things as Commentaries vpon this sixt Session of Iustification , as we haue sufficiently noted before . So that what the Councell hath couched in the Text in fewer words , these haue amplified and expressed more at large , to the end that no man might mistake the Councels minde and meaning , no not in the middest of her mistie and cloudy equiuocations . Thus they haue learned to doe with imputation ( the very name whereof had so startled the Councell for the time ) as men doe with the Serpent . The Serpent with her very aspect , at first affrights the beholder , but being taken , and her teeth pulled out , men are then not affraide to carry her in their bosomes : So the imputation of Christs righteousnesse was at the first sight terrible to the Church of Rome , assembled in the Councell of Trent , no lesse than the gastly Owle was to the Pope and his Cardinalls in the Councell of Lateran ( which appeared to them in steede of their holy Ghost ) but finding meanes to take Christ , the Antitype of that health-giuing brasen Serpent , and to pull out his teeth ( to wit the truth of the imputation of Christs righteousnesse , whereby sinne and death are bitten and stung to death ) lest it should bite and sting all their merits to death : they dare now freely and familiarly carry the Serpent in the bosome of their bookes , handling imputation at their pleasure , without any perill at all to Papall satisfaction . Bellarmine hath also learned to play with the word imputation : Homo iustificatus non egit imputatione alienae iustitiae , qua iniustitia propria & inhaerens tegatur : A man iustified needeth not the imputation of anothers righteousnesse , whereby his owne inherent vnrighteousnesse may be couered . And in the tenth Chapter of the same booke , Christus nostra iustitia , non quòd iusti simus ea iustitia , quae est in Christo nobis imputata : Christ is our righteousnesse , not that we are iust by the righteousnesse which is in Christ imputed vnto vs ; Sic igitur & nobis imputatur iustitia eius , quoad satisfactionem , quam pro nobis praestitit ; sed non propterea nos iusti , id est , mundi & immaculati haberi possumus , si verè in nobis peccatorum macula & sordes inhaereant : So therefore is Christs righteousnesse imputed to vs in regard of satisfaction , which he performed for vs ; but for all that we cannot bee holden for iust , to wit , cleane and immaculate , if the spots and staines of sinne by yet truely inherent in vs. So this is the generall voyce of the Councell of Trent , and the Church of Rome , to allow of no other imputation of Christs righteousnesse , but such , as by his merits wee haue an infusion of grace , whereby we merit and satisfie God in our iustification : And so they admit of no other formall cause of iustification , but an inherent righteousnesse in themselues , and out of Christ. Thus we haue seene what the Romane-Catholike faith is touching Iustification , and the formall cause of it . CHAP. V. The Catholike Faith concerning iustification ; and of the terme and forme of Iustification . NOw to know the true nature of Iustification , it much imports vs to consider in what sense this word Iustification is to be vsed and taken , in the iustification of a sinner . The Pontificians or Papists would restraine the sense of it to the etymologie of the Latine word Iustificare , as much , say they , as Iustum facere , from whence they would conclude their inherencie of selfe-iustification : wherein they doe as some Lawyers , that by the mistaking or misapplying of a word , can ouerthrow the whole right of a mans cause . Indeede St. Augustine saith , Quid est aliud iustificati , quàm iusti facti ? ab illo scilicet , qui iustificat impium , vt ex impio fiat iustus . Aut certè it a dictum est , iustificabuntur , ac si diceretur , Iusti habebuntur , iusti deputabuntur : What else is it to be iustified , but to be made iust ? namely of him who iustifieth the vngodly , that of impious he may be made righteous . Or surely it is so said , They shall be iustified , as if it were said , They shall bee accounted iust , they shall be reputed iust . So he . Thus we see , though St. Augustine , following the etymologie of the word , take iustificare , to iustifie or make iust : yet hee meaneth nothing else , but the accounting or reputing iust , and not the infusing of grace , whereby to be made iust . And Bernard also saith , Adde huc , vt credas , quod per ipsum tibi peccata donantur . Hoc est testimonium , quod perhibet in corde nostro Spiritus sanctus , dicens , Dimissa sunt tibi peccata . Sic enim arbitratur Apostolus , Gratis iustificari hominem per fidem : Adde to this , that thou beleeue , that by him thy sinnes are forgiuen thee . This is the testimonie , which the holy Ghost beareth in our heart , saying , Thy sinnes are forgiuen thee . For so the Apostle concludeth , That a man is iustified freely by faith . But let vs heare from the holy Ghosts own mouth in the Scriptures , he will leade vs into all truth . To iustifie , in Scripture , is vsually taken in a iudiciall sense , as beeing properly a iudiciall word , iustification beeing opposed to condemnation . The Hebrewes haue one word , which signifies to iustifie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and it is still applyed to such a iustification , as a man stands vpon in a iudiciall tryall : As Genesis 44. 16. Mah nits tadhac ? how shall wee iustifie our selues ? said Iudah to his brother Ioseph , in regard of the cup found in Beniamins sacke : which seemed now to be brought to aiudiciall Tryall . So 2. Sam. 15. 4. Absolon wisheth hee were Iudge of the Land , that hee might doe euery man iustice or iustifie him . Reade also for this purpose , Deut. 25. 1. Psal. 51. 4. 1 Kings 8. 32. Pro. 17. 15. Esay 5. 23. & 43. 26. Matth. 12. 37. 1. Cor. 4. 4. and many other places in Scripture to this purpose , doe plainely shew how this word Iustifie is properly taken ; namely to acquit or cleere , to pronounce or declare one iust , by the sentence of the Iudge . This sense of iustification the Church of Rome cannot endure , they smother , or at least smooth it ouer by slight of hand , as a matter of no moment . Whereas indeede there is nothing that will more directly leade vs to the true vnderstanding of the nature of iustification , than the consideration of this word , taken in a iudiciall sense , wherein the holy Ghost doth vse it , namely to acquit and absolue a man , and pronounce him iust by sentence of iudgement . This sheweth that the point of iustification of a sinner , is not so light a matter , as Papists and profane persons would make it . No : it is a Case to be tried at the barre of Gods iudgement-seate : in whose sight shall no man liuing bee iustified . Holy Iob , while hee pleaded with his opposite friends , hee wanted not matter for his iustification : but when once the Lord God summons him out of the whirle-winde before his throne , and bids him girde vp his loynes like a man ; Iob stands not now vpon his vprightnesse , but confesseth , I am vile , what shall I answer thee ? I will lay my hand vpon my mouth , &c. Iob 40. 4. and 42. 5. I haue heard of thee by the hearing of the eare , but now mine eye seeth thee . Wherefore I abhorre my selfe , and repent in dust and ashes . Yea , hee had said before , Chap. 9. 15. Whom , though I were righteous , yet would I not answer , but I would make supplication to my Iudge : for God is a righteous and seuere iudge ; and who may stand in his sight , when he is angry , when hee sits to iudge ? For the heauens are not cleane in his sight : how much more abominable and filthie is man , which drinketh iniquitie like water , Iob 15. 16. If therefore our iustification be such , as must proceede from Gods iudgement seate , and must be sentenced by Gods owne mouth , it neerely concernes euery Mothers Sonne to bee well aduised vpon what ground we stand , what euidence wee can bring to cleare ourselues , to satisfie our vnpartiall Consciences , to stop the mouth of the accusing Diuell , and to abide the fierietriall of that Iudge , who is euen a consuming fire , and will condemne euen the least sinne to the pit of hell . But that wee may not mistake the true acception of iustification , we are to consider iustification in a two-fold relation or respect : either as it hath relation to God , or to man , before whom also we are said to be iustified , but in a different , yea , opposite respect : whereof we shall haue occasion to speake hereafter . Here wee speake of Iustification in the first relation . Now this iustification of a sinner , in the sight of God , whereof wee speake , proceedeth from a iudiciall tryall . In this sense it is vsed by the holy Ghost , Rom. 8. 33 , 34. Who shall lay any thing to the charge of Gods elect ? It is God that iustifieth , who is he that condemneth ? It is Christ that dyed , yea rather that is risen againe , &c. This iustification the Lord Iesus doth oppose to condemnation , Iohn 5. 24. where speaking of iudgement , vers . 22. he inferreth : Verily , Verily , I say vnto you , Hee that heareth my word , and beleeueth on him that sent me , hath euerlasting life , and shall not come into condemnation ; but is passed from death vnto life . And like as Iesus Christ was condemned by a iudiciall proceeding , Pilate giuing sentence , though according to such euidence as was most vntrue in it selfe : so all those , for whom Christ was thus iudicially condemned , shall be iudicially iustified and acquitted . But this wil appear more clearly in setting down the formall cause of our iustification . To speake to the capacity of the simple , By formall cause , is meant that , which giues a being to iustification ; as forma dat esse : the forme of a thing giues being vnto it . That therefore which makes a man perfectly iust , is called the formall cause of his iustification . Now the Pontificians would hence conclude , That inherent qualities must be the formall cause of iustification ; alledging the authority of Philosophers , who say , That the formall cause is the thing or quality which is in the subiect , as the soule of man is in the body . And therefore they exclude the righteousnesse of Christ , whereby he is formally iust , from being the formall cause of our iustification , because ( say they ) Christs righteousnesse is in himselfe , not in vs. But no maruaile , if these Pontificians doe wrest the Maximes of Philosophers from their natiue sense , when they dare so familiarly force the Scriptures themselues . The Philosophers speake of a physicall formality ; but the holy Scriptures speake of the iustification of a sinner in the sight of God , the forme whereof is relatiue , and not physically inherent in vs. But be it so , that the formall cause must alwayes be in the subiect , to which it giues a being ; the formall cause then of iustification must be inherent . Wherein must it bee inherent ? In vs ? No , but in iustification , which is the subiect of this inherent formall cause . For if inherent grace bee the formall cause of iustification , then by way of relation , iustification is the subiect of inherent grace : For wee speake here of the formall cause of iustification , not of the formall cause of man , as if hee were the subiect , wherein iustification is a quality inherent . But to answer their mis-applyed philosophicall diuinity : The forme of a thing is not alwayes a quality inherent , as in the subiect where it is ; but sometimes it is onely adherent and extrinsicall , by way of relation . As , that I am the sonne of such a man , the formall cause hereof is not inherent in me ; but it is originally and relatiuely from my father that begate mee , giuing a being to my sonship , respectiuely to him . So a man set at liberty by the fauour and meanes of another , the very forme of his freedome was the others act in freeing of him , not inhering in him that is freed , but rather adhering vnto him . Yea the Pontificians themselues confesse , and Vega for one , that the formall cause of mans redemption , is a thing extrinsicall , to wit , the oblation of Christ on the Crosse ; and that the free fauour of God , for the merit of Christ , is the formall cause of remission of sinnes . If therefore the forme of our redemption and remission of sinnes , is not within vs , but without vs ; why not as well the forme of our iustification , the cause whereof is Christs redemption , and the effect of it remission of sinnes ? In a word , it is not with a forme , as with an accident : the being of an accident , is the in-being of it . Not so of a forme , where being , or modus essendi , consists not necessarily in the inhering in the subiect , whose formall cause it is : but it may as well be extrinsicall , by conferring a vertue and power , whereby the Causatum receiueth the formality of its being . But to leaue Philosophy , and return to Diuinity ; it is yet in question ; whether the matter of this iustification be within vs , or rather without vs. The Romane-Catholicke faith teacheth that it is within vs ; but the Catholicke faith concludeth , that the formall cause of our iustification is without vs , not within vs. This is that Catholicke doctrine which the Scriptures teach , when they ascribe our iustification to faith , apprehending that which is without vs : where , by apprehending , is not meant a bare vnderstanding or knowing , as Soto in the name of his Romane-Catholickes would haue it ; but it is also a laying hold vpon , and applying of the thing beleeued . We haue shewed afore , how the Pontificians take the word Imputation ; namely , for a participation of Christs righteousnesse , so farre forth , as thereby some other righteousnesse being merited , is infused into vs , and inherent in vs. But the true Catholickes hold otherwise , that imputation is of a thing without vs , being apprehended and applied by faith . So that the thing imputed , is that , which is by faith apprehended : As it is said of Abraham , that hee beleeued God , and his faith was imputed to him for righteousnesse , Rom. 4. 3. Now the obiect of Abrahams faith was God ; yea God promising : in regard of which obiect , Abrahams faith is imputed to him for righteousnesse . Not the act of Abrahams faith , being but an instrument ; but the obiect of it is imputed : As we may say , we are iustified by the act of faith , relatiuely to the obiect , Christ , not for the act of it . Abraham beleeued God , and his faith was imputed to him for righteousnesse . But how ? is this sufficient to iustifie a man , to beleeue God , or the promise of God , that it should be said to be imputed to man for righteousnesse ? I answer , To beleeue Gods promise , is to haue an eye of faith vpon Christ , who is the substance of all Gods promises , and in whom all the promises of God are Yea and Amen , 2. Cor. 1. 20. So that God in Christ is the obiect of faith , imputed to the beleeuer for righteousnesse . But here an obiection crosseth my way , cast in by the aduersary of the truth , Vega ; who saith : Dixi , &c. I said that this faith of the Mediator is that , to which for the most part , and chiefely the Scriptures , doe attribute our iustification : yet we beleeue also ( saith he ) that faith taken generally , as it relieth vpon diuine truth , may also iustifie a man. Nor are wee in that errour , wherein some are , to thinke , that the onely faith of iustification promised , or of saluation in Christ , doth iustifie vs , or is imputed vnto vs for righteousnesse : For ( saith he ) Noahs faith of the future deluge , as Paul witnesseth , was imputed to him for righteousnesse : and he was appointed the heire of righteousnesse , which is by faith , in that he beleeued God fore-telling the floud , and , a hundred yeares before it came , began to build the Arke for the safety of his house . And to Abraham also , as the history of Gen●sis plainely teacheth , it was imputed for righteousnesse , because hee beleeued that his posterity should bee multiplied as the starres of heauen . So that hence hee concludes , that not onely to faith in Gods promises in Christ , is righteousnesse imputed ; but to faith in generall beleeuing Gods truth , such as is not in the compasse of Gods promises in Christ : but either speculatiue precepts , or morall doctrines , or other Propheticall predictions , or historicall relations . So that by the Pontifician doctrine , other faith besides that in Gods promises in Christ , may be imputed to a man for righteousnesse : As Noahs faith in building the Arke against the floud , and Abrahams faith in beleeuing Gods promise concerning the multiplication of his seed . I answer ; that no faith is , or can bee imputed to a man for righteousnesse , but that which hath respect vnto Christ , and the promises of God in him . But Noahs faith in preparing the Arke , to saue himselfe and his family from the floud , was imputed to him for righteousnesse . True , this confirmeth the Catholicke doctrine of the imputation of faith , as it lookes vpon Christ : for what was the Arke but a Sacramentall type of Christ ? as Augustine saith ; Christus figuratus est in Noe , & in illa Arca orbis terrarum : Quare enim in Arca inclusa sunt omnia animaliae , nisi vt significarentur omnes gentes ? Christ is figured in Noe , and in that Arke of the whole world : for why in that Arke were included all creatures , but that all Nations should be signified by them ? And there hee applies that promise to Abraham , Gen. 22. 18. In thy seed , shall all the Nations of the earth be blessed . And for Abrahams faith in Gods promise , what seed of Abraham was this , in whom all the Nations of the earth should be blessed ? Was it not Christ ? Yes Christ ; so saith Augustine in the forenamed place : Christus in ea prophetia occultus erat , in quo benedicuntur omnes gentes : Christ ( saith he ) was hid in that prophesie , in whom all the Nations are blessed . But the Apostle , or rather the holy Ghost by the Apostle , is the best interpreter of that prophecie , Gal. 3. 16. Now to Abraham and his seed were the promises made . Hee saith not , and to seeds , as of many ; but as of one : And to thy seed , which is Christ. And this was that promise of God , which Abraham beleeuing , his faith was counted to him for righteousnesse : as it is there in the sixt verse , euen as Abraham beleeued God , and it was accounted to him for righteousnesse . Therefore Vega's diuinitie hath very much failed him in propounding these two examples of Noah , and Abraham , to proue the iustification of his generall Faith : whereas we plainely see , both these Patriarches faith had speciall and principall reference and respect to Christ Iesus : And therefore their faith was reckoned to them for righteousnesse . For the other examples , which Vega there addeth in generall out of the eleuenth to the Hebrewes , they are all of the same nature , and all confirme this infallible and vndeniable truth , That the promises of God in Christ , and Christ alone , with all his righteousnesse , is the obiect of that Faith , which is reckoned to Abraham , to Noah , and to euery beleeuer for righteousnesse . Here then comes in the true formall cause of our iustification , namely Christ himselfe , with all his righteousnesse ; which being apprehended by faith , it is imputed vnto vs for righteousnesse . This is it that giues a true being to iustification . Iustification therefore consists in the imputation of Christ and his righteousnesse , comprehending also all the promises of God in him , apprehended by faith . Now concerning this Catholicke doctrine of imputation of Christs righteousnesse by faith , the Scriptures are very pregnant in the proofe of it . This Gospell hath testimonie before the Law , in the Law , and in the Prophets , and is confirmed by Christ and his Apostles . Before the Law , to omit other examples , wee haue two famous ones ; that of Noah , and Abraham , of whom wee spake euen now , who are layd downe for exemplary patterns , yea , and liuely types to all beleeuers : Noah before the floud , and Abraham after the floud , and before the Law : which St. Paul doth especially note , to put a difference betweene faith and the workes of the Law in the point of iustification . In the Law also we haue two principall types , liuely shadowing this doctrine of imputation . The first we finde in Leuiticus 1. 4. And hee shall put his hand vpon the head of his burnt-offering , and it shall bee accepted for him to make attonement for him . The burnt offering was a figure of Christ , sacrificed for vs vpon the crosse : the man that brings this burnt-offering is a type of euery true beleeuer , and the hand which hee putteth on the head of the sacrifice , is faith , laying hold on Christ , and as it were owning him for our proper sacrifice , which God accepteth to bee an attonement for vs , a sacrifice of a sweet sauour vnto the Lord. The Apostle applies this sacrifice , with the fruits of it , to Christ , Rom. 5. 11. Wee reioyce in God through our Lord Iesus Christ , by whom we haue receiued the attonement . Also Ephes. 5. 2. Walke in loue , as Christ also hath loued vs , and giuen himselfe for vs , an offering and a sacrifice to God of a sweete smelling sauour . Christ is then this burnt-offering , our attonement with God , and an offering of a sweete sauour vnto the Lord. Now the instrument or hand , whereby Christ is apprehended , and applyed to euery true Beleeuer , is Faith. It was the hand of Faith , which the diseased woman in the Gospell , touched Christ her Sauiour with , and fetched vertue out of him ; To whom the Lord said , Daughter , be of good comfort , thy faith hath made thee whole , goe in peace . This the Apostle doth also liuely set out , Rom. 3. 25. Whom God hath set forth ( to wit Iesus Christ ) to be a propitiation through faith in his blood , to declare his righteousnesse for the Remission of sinnes that are past , through the forbearance of God , to declare at this time his righteousnesse , that hee might be iust , and a iustifier of him that beleeueth in Iesus . How fully doth the Apostle parallel and compare this truth with that type ! A second type of our righteousnesse or iustification , by imputation of Christ vnto the beleeuer in the time of the Law , is set downe , Num. 21. 8. 9. The Lord said vnto Moses , make thee a fiery serpent , and set it vpon a pole , and it shall come to passe , that euery one that is bitten , when he looketh vpon it , shall liue : and Moses did so , and the serpent-bitten-man looked , and liued . The brazen Serpent was a type of Christ ; the serpent-bitten-man is euery sinner , whom that old serpent hath already stung with sinne , as he did our first Parents . The looking on the brazen serpent , so lifted vp vpon a pole , is the faith of the beleeuer , beholding Christ lifted vp vpon his Crosse. This Christ Iesus himselfe applyeth , Ioh. 3. 14. 15. As Moses lifted vp the Serpent in the wildernesse , euen so must the sonne of man be lifted vp ; that whosoeuer beleeueth in him , should not perish , but haue eternall life . A most sweet collation of the truth with the type : shewing , that as faith is the hand of the soule , laying hold vpon the bloudy sacrifice of Christ , for our atonement with God ; so faith is also the eye of the soule , so to looke vpon Christ crucified , as to bee thereby cured of all the deadly wounds of sin , and so to liue eternally . The Prophets also are full of testimonies to confirme this doctrine of iustification , by imputation , Esa 53. 4. Surely hee hath borne our griefes , and carried our sorrowes : yet we did esteeme him stricken , smitten of God , and afflicted ( as if hee had beene a malefactor : ) But he was wounded for our transgressions , hee was bruised for our iniquities : the chastisement of our peace was vpon him , and with his stripes are wee healed . All wee like sheepe haue gone astray , we haue turned euery one to his owne way : and the Lord hath laid on him the iniquity of vs all . And vers . 8. he was cut off out of the land of the liuing , for the transgression of my people was he stricken . Though he had done no violence , neither was any deceipt in his mouth : yet it pleased the Lord to bruise him , he hath put him to griefe : when thou shalt make his soule an offering for sinnes , he shall see his seede , &c. Here wee see most liuely set downe a mutuall imputation of our iniquities vnto Christ , and of his merits vnto vs. And then the Prophet , vers . 11. sheweth by what meane , or instrument this righteousnesse of Christs obedience , is imputed to vs : By his knowledge shall my righteous seruant iustifie many ; for hee shall beare their iniquities . * By his knowledge , or by the knowledge of himselfe , that is , by faith in him , knowing and acknowledging , seeing and beholding him with the eye of faith , to bee that Lambe of God before the shearer , taking away our sinnes ; for hee hath borne our iniquities . The Prophet Ieremy also doth set this downe most sweetly , by a reciprocall or mutuall relation betweene Christ and his Church , calling Christ and his Church by one and the same name ; and such a name , as implyeth the imputation of his righteousnesse vnto vs : For Ier. 23. 6. Christ the righteous branch , and the iust King , by whom Iudah shall bee saued , and Israel shall dwell safely ( to wit , the whole Israel of God , as Rom. 11. 26. elect Iewes and Gentiles ) this is his name , whereby hee shall be called , The Lord our righteousnesse . And , ●er . 33. 16. speaking of the saluation of the same Iudah and Ierusalem , he saith : And this is the name wherewith she shall be called , The Lord our righteousnesse . O what a glorious name is this for vs to be called , The LORD Our Righteousnesse ! What tongues of men or Angels , can with greater eloquence expresse that sweete communion , that is betweene Christ and his Church , wherein the Church and euery beleeuer is so inuested in the righteousnesse of Christ , as to be called the Lord our righteousnesse ? Indeede the vulgar latine hath much dimmed and diminished the life of those places in Ieremy , translating in stead of Dominus iustitia nostra ; Dominus iustus noster : as much to say , as our righteous Lord : yet the interlineary Glosse vpon it , saith ; Qui factus est nobis sapientia à Deo , & iustitia : who is made vnto vs of God , wisedome and righteousnesse : the same in effect , that Christ is the Lord our righteousnesse . Thus are wee , Iudah , saued by the Lord our righteousnesse ; and by grace are wee saued through faith , Ephes. 2. 30. The new Testament makes vp the testimony of the Law and Prophets fully , 1. Cor. 1. 30. Of him are yee in Christ Iesus , who of God is made vnto vs wisedome , and righteousnesse , and sanctification , and redemption . Thus Christ is wholly ours by imputation . This the same Apostle doth excellently demonstrate and conclude , 2. Cor. 5. 21. where hauing spoken of our reconciliation with God by Iesus Christ , which reconciliation standeth in the not imputing of our sinnes vnto vs , vers . 19. he addes the reason , vers . 21. For he hath made him to be sin for vs , who knew no sin ; that we might be made the righteousnesse of God in him . Now how are we made the righteousnesse of God in Christ ? by any inherent righteousnesse in vs , although deriued from the merit of Christs righteousnesse imputed , in the Popish sense ? Surely wee are no otherwise made the righteousnesse of God in Christ , than as Christ was made sinne for vs. How is that ? Was Christ made sinne for vs , by hauing our sinnes inherent in him , or infused into him ? God forbid : for hee knew no sinne . But if sinne had been inherent in him , or infused into him , hee had knowne sinne ; yet hee was made sinne for vs : that is , by the imputation of our sinne . Note here also , Christ is not said here simply to be sinne for vs , but to bee Made sinne for vs ; and that wee simply are not , but are made the righteousnesse of God in him : implying a passiuenesse in both , both of Christ made sinne , and of vs made righteousnesse ; made , that is , not of or in our selues , but extrinsically , from without , from another . As therefore our sinne being imputed to Christ , made him become sinne for vs ; euen so are we made the righteousnesse of God in him : that is , by the imputation of his righteousnesse ; which righteousnesse of Christ imputed to vs , is no more inherent in vs to our iustification , than our sinne imputed to Christ was inherent in him to his condemnation . Whereupon St. Augustine saith , Ipse peccatum , vt nos iustitia : nec nostra , sed Dei sumus : nec in nobis , sed in ipso : sicut ipse peccatum , non suum sed nostrum : nec in se , sed in nobis constitutum : He was made sin , that we might be made righteousnesse ▪ not our owne righteousnesse , but the righteousnesse of God : nor in vs , but in him : euen as he wa made sin , not his owne , but ours ; not in himselfe , but in vs. And Bernard excellently to this purpose : Homo qui debuit , homo qui soluit . Nam si vnus pro omnibus mortuus est , ergo omnes mortui sunt , vt videlicet satisfactio vnius omnibus imputetur , sicut omnium peccata vnus ille portauit : It was man that owed the debt , and man that paid it : For if one dyed for all , therefore are all dead , that the satisfaction of one might be imputed to all , as hee alone bore the sine of all . We are then made the righteousness of God in Christ , as Christ was made sinne for vs. But Christ was made sinne for vs , by the imputation of our sinnes vnto him , not by infusion of them into him . Therefore we are iustified , or made the righteousnesse of God in Christ , by the imputation of Christs righteousnesse vnto vs ; not by inherency , or infusion of righteousnesse into vs. This is such an vnmoueable Rocke of truth , as the gates of Hell can neuer preuaile against it . Here all Popish arguments are put to silence : no Romish sophistrie , or schoole-subtilty can inuent any probability , or seeming-reason , to oppose this cleer and inuincible truth . But perhaps they wil find some glosse vpon this scripture , that shal make another sense of it . Indeed they want not their glosses . But mala glossa , quae corrumpit Textum : It is an ill glosse that corrupts the Text. Indeede the ordinary glosse vpon these words , Hee was made sinne for vs , vnderstands by sinne eyther the sacrifice of sinne , according to the Hebrew phrase in the old Testament , as Hos. 4. 8. or else the similitude of sinnefull flesh , as Rom. 8. 3. So the glosse is vncertaine , it pitcheth vpon no one sense . But the Scripture hath one prime and proper sense . Now that the Apostle should not simply meane by sin , the sacrifice of sinne , as being an obscure Hebrew phrase ; is more than probable , because he writes this Epistle not to the Hebrewes , to whom writing , his Epistle is full of Legall types , and termes , a language which they well vnderstood ; but to the Romanes , who were not acquainted with the Law-terms . But the maine reason why the Apostle cannot meane here by sinne barely the sacrifice of sinne , is in regard of the Antithesis or relatiue opposition here betweene sinne and righteousnesse . For sinne and righteousnesse stand here as termes opposite one to the other : looke therefore how righteousnesse is here vnderstood , namely properly , as opposite to sinne : So sinne is to bee vnderstood properly , as opposite to righteousnesse . Christ then was so made sinne for vs , as we are made the righteousnesse of God in him : and wee are so made the righteousnesse of God in him , as hee was made sinne for vs. Againe , Christ who knew no sinne , was made sinne for vs : So are we made the righteousnesse of God in him , euen wee , who knew no righteousnesse , that is , who had no righteousnesse of our owne ; but , as the Apostle elegantly saith , were , while in the state of sinne , free from righteousnesse . Christ therfore was so made sinne for vs , as that he was reputed , yea and iudged as a sinner : as Esay saith , He was numbred with the transgressours , and hee bare the sinne of many . Now that Christ is said to bee made sin in the abstract , and we to be made righteousnesse in the abstract , not righteous in the concrete , as Logicians speake : Lyra saith , Ideo in abstracto dicitur iustitia Dei , vt efficeremur perfectè iusti : we are said to be made the righteousenesse of God in him in the abstract , that is perfectly iust . And that is , wee are made iust , but relatiuely in respect to Christ ; as he was made sinne , but relatiuely in respect of vs , we are made the righteousnesse of God in him : as hee was made sinne for vs , and in vs , to wit in ourperson , as wee haue said . So he is called , The Lord our righteousnesse . Yet true it is , that Christ might be said to be made sinne , to wit , the sacrifice for sinne , though not so properly in this place . But if Papists will wrangle and wring out this sense from this place , because the Glosse saith so , let them remember , that as Lyra's Glosse saith , As we are made perfectly iust by Christ : so was he made a perfect sacrifice for vs , to free vs both à culpa & poena , from the fault and the penaltie : and not a lame sacrifice , or imperfect , to free vs onely à culpa , but not à poena , as Papists say , reseruing the punishment for their purgatorie . But of this hereafter . Howsoeuer , if they will needes take sinne there , for the sacrifice for sinne : yet Christ was so the sacrifice for sinne , as must necessarily imply the imputation of our sinnes vpon his person . But enough of this place : which one place is enough to proue the formall cause of our iustification to be the righteousnesse of Christ imputed vnto vs. It followeth therefore that the formall cause of our iustification , that which makes vs truely iust in the sight of God , yea before Gods iudgement seate , is the righteousnesse of Christ imputed to vs ; and that no otherwise , than our sinnes were imputed to him , whereby hee was made a malefactor , not by hauing our sinnes in him , but vpon him : He bore our sinnes vpon him , saith Peter . So Esay ; Hee bare the sinnes of many , and was numbred with the transgressors . Hee is the truth of the type of those two goates , Leuit. 16. the one slaine , the other let goe : figuring the humanity the slaine Goate , and the diuinity of Christ , the scape Goate : or the slaine Goate , the death of Christ ; and the scape Goate his resurrection : For he dyed for our sinnes , and rose againe for our iustification ; which his rising againe from the dead , is liuely shadowed in the scape Goat , on which Aaron put both his hands , & confessed ouer him all the iniquities of the children of Israel , putting them vpon the head of the Goate , & sending him away by the hand of a fit man into the wildernesse , where those sinnes should neuer be seene more , vers . 21. Hee was that Ioshua , the high Priest , our Iesus , or Iehoshua and high Priest ; who offering himselfe vpon the Crosse , was clothed in filthy garments , euen with the menstruous cloth of our sinnes imputed vnto him , or imposed vpon him : As Chrysostome applies that place to Christ ; that we might be clad in the glorious robes of his righteousnesse put vpon vs : As the ordinary Glosse vpon this place saith excellently : Iesus est indutus sordidis vestibus ; quia qui peccatum non fecit , pro nobis peccatum factus est . Sed haec sordida vestis est ei ab●ata , cum nostrae deleuit peccata : vt quia ille sordidis indutus est vestibus , nos resurgentes in eo , semper candida habeamus vestimenta ; Iesus hath filthie rayment put vpon him , because he that did no sinne was made sinne for vs. But this filthy rayment was taken from him , when he had cancelled our sinnes : that because he was attired in filthy rayment , we rising againe in him , may alwayes haue white garments vpon vs. That we , as Iacob , being cladde in the sweete smelling robes of our elder brother Christ , might bee accounted as a field , which the Lord hath blessed ; and so receiue the blessing of the birth-right in our elder brothers name . As the type is very pregnant to this purpose : whereupon Ambrose saith thus ; Iacob primogeniturae benedictionem obtinuit , veste fratris maioris natu indutus : fic vestis Christi optimum odorem spirat , &c. Iacob clothed in the garment of his elder brother , obtained the blessing of the birth-right : so the garment of Christ doth yeeld a fragrant smell , &c. And againe ; Quod Isaac odorem vestium olfecit , fortasse illud est , quia non operibus iustificamur , sed fide ; quoniam carnalis infirmitas operibus impedimento est : sed fidei claritas factorum obumbrat errorem , quae meretur veniam delictorum : That Isaac smelled the odour of the garments , haply it is to signifie , that we are not iustified by workes , but by faith : because carnall infirmity is an impediment to workes ; but the glory of faith doth shadow the errour of our workes , and procureth pardon of our sinnes . The conuert Prodigall had the fatte Calfe slaine for him , and the best robe put vpon him . Euery sinner is this Prodigall ; yea , that beleeuing repenting theefe hanging vpon the Crosse , as Saint Augustine compares them together . Iesus Christ is the fatte Calfe killed for vs ; his righteousnesse is that best robe put vpon vs. So St. Augustine applyeth it : Proferat hic pater stolam illam primam , induat filium immortalitate , quem secum videt in cruce pendentem : mactet vitulum saginatum , hominem illum susceptum , etiam pro latronibus crucifixum : Let the father bring forth that best robe , let him clothe his sonne with immortality , whom he seeth crucified with Christ : let him kill the fatte Calfe , that man , taken and crucified euen for theeues . And the ordinary Glosse saith : Adducite vitulam , id est , praedicate Christum , & mortem eius insinuate : Bring forth the fat Calfe , that is , preach Christ , and put men in minde of his death . Nor is that an obscure type of Christ clothing vs with his righteousnesse , which wee finde , Gen. 3. 21. where the Lord God doth make coates of skinnes , and therewith clotheth the man and the woman . No doubt of skinnes of beasts sacrificed ; types of Christ. The Scripture it selfe leades vs to this construction , so often mentioning the putting on of Christ : as Gal. 3. 26. 27. Being by faith in Iesus Christ made the children of God ; and such , ( saith the Apostle ) haue put on Christ. Now what is it to put on Christ , but to make him wholly ours ? As the king of Babel is said to put on Egypt , as a garment , in token that it was become wholly his , Ier. 43. 12. Christ standing before Pilate to be iudged , as he tooke the purity of our nature in his conception ; so now hee put on the impurity of our guilty persons in his condemnation . And by the way , behold here a great mystery : The sonne of God , not only in our innocent nature by assumption ; but in our guilty persons by imputation , stands before Pilate the Iudge , to bee sentenced by him . Why ? what if Christ had beene killed by any of the sundry attempts of the malicious Iewes , made vpon his person ; as by casting him headlong downe the steep Rocke , as once they made sure account of him , when they had him in the midst of them : yea & had laid hands on him , leading him to the brow of the hill ? No ; it was not possible , in regard of the purpose of Gods wisedome and iustice , destinating his sonne to such a death , as he must dye , as Luke 24. 26. that Christ could be so put to death , by all the power and malice of hell it selfe . For Gods wisedome so disposed , that the death of his son should be such , as might bee most effectuall to satisfie and appease his fathers wrath , and giue a beleeuer sure confidence in the day of iudgement , as St. Iohn speakes , 1. Ioh. 2. 28. Otherwise , if it had beene so , that Christ had been killed in any such tumultuous manner , or in hugger mugger , & not by a legall & iudiciall proceeding against him , how had his death secured vs from the terrour of Gods Tribunall ? Christ must dye ; but hee must first be sentenced and iudged to dye by a lawfull Iudge : And such was Pilate . For howsoeuer Pilate was a man , and so subiect to be led away with passion and affection , which as a bribe doth blinde the eyes euen of the wise , and peruerteth the wayes of iudgement ; yet a lawfull Iudge hee was , deputed and appointed for that Prouince by Caesar : yea , by a greater than Caesar , euen by God himselfe ; for euery earthly Iudge sustains the person of God himselfe , who is the Iudge of all the world : Therefore Iehoshaphat , in his charge to the Iudges whom he sent , said ; Take heed what you do : for ye iudge not for man , but for the Lord , who is with you in the iudgement . And such is the iudgement and sentence , which proceedeth from the mouth of an earthly Iudge , as that it is to be taken & receiued as the iudgement and sentence of God himself . As the wise man speakes from the mouth of the holy Ghost ; Many seeke the Rulers fauour : but euery mans iudgement commeth from the Lord. Euery mans iudgement ? Yes , euery mans iudgement . Nay more ( which is also there implyed ) euery iudgement whatsoeuer it bee , true or false , right or wrong , it proceedeth ( shall I say , from the Lord ? Yes : ) from the Lord. Euery mans iudgment cōmeth from the Lord : And yet many men cōplain that their cause is vniustly censur'd & sentenc'd by the iudge . But God is iust , & shal not he , the Iudge of all the world , do right ? doubtlesse he is most iust , and euen that iudgement which seemeth to vs most vniust , cōming from an earthly iudge : yet the same iudgement comming from God , is most iust . We will vse no other instance , but that iudgement of Pilate , passed vpon the Lord Iesus Christ. Iesus Christ the innocent Lambe of God , stands arraigned at the barre of Pilates iudgement-seate : many accusations are brought against him , but without any proofe at all . And the Iudge must goe secundum allegata & probata , according to the allegations and proofes , or else aequum licet statuerit , haud aequus fuit : though hee giues a iust sentence , yet himselfe is vniust . Well , the Iewes with much vehemencie of mortall malice , accusing Christ before Pilate , but all without proofe : Pilate knowing that of enuie the Iewes had deliuered him to him to bee condemned , acquits Christ as an innocent person , and that solemnely before them all . But the Iewes at length preuailing with their wicked importunities , Pilate contraprobata , passeth and pronounceth the sentence of condemnation vpon Christ , that hee should dye . A most vniust and wicked sentence , if we consider the person of the Iudge , Pilate , a man swayed by humane affections ( and especially feare of men , the bane of many a good cause ) who against his owne conscience , pronounced Christ guilty , and worthy of death , whom he knew for no other , but a most innocent person . But now , take mee this iudgement as proceeding from the tribunall of God , and we shall see it to bee most iust ; for in , or with Pilate , God sits vpon the Tribunall to iudge his owne Sonne . But God and Pilate passe the same sentence with a most different respect vpon Christ. For Christ here sustaines a two-fold person : his owne , which only Pilate looked vpon , not knowing any other ; and so Pilates sentence of death was most vniust : but Christ bore another person vpon him , to wit , our sinfull person , which God looking vpon , and finding him now in our stead , a guilty person by the imputation of our sinnes , being our suretie ; hee passeth the same sentence of death vpon him , that Pilate did , and yet Gods sentence is most iust . Yea , but God the iudge must goe also , Secundum allegata & probata , according to due allegations & true proofes : for , shall not the Iudge of all the world doe right ? But all the allegations and accusations brought against Christ , wanted proofe , yea they were most false . True. But consider Christ now as he stood in our person : so all the allegations & accusations brought against him were most true . In which respect , Christ at the hearing of them was silent , as guiltie persons who haue nothing to answer for themselues ; as he that wanted his wedding garment , was speechlesse : because Christ knew that hee stood there in our person . Against whom , what accusation of sinne can be produced , but may easily bee proued ? Christ was accused of two maine impieties , against God , and against the King , and the People ; as a peruerter , and traytor . All this wastrue ; for sustaining our person , standing as our surety , and vndertaking to discharge all our debts , what debt was so great , what sinne so grieuous , that hee now stood not charged withall , and was not as culpable of ? This made him to be numbred among transgressours , not common offenders , but transgressors , among criminall , yea capitall malefactors ; and for this very reason , euen Barabbas , a seditious murtherer is preferred before him . If Christ had not thus stood in our stead , beene iudged and condemned in our persons , he had neuer saued the Thiefe vpon the Crosse. And therefore as St. Ambrose saith , Nemo est qui possit excludi , quando receptus est Latro : There is none that can bee shut out , when the Thiefe is let in . And standing in our stead , if hee had not been formally and legally iudged , and so condemned , wee should neuer haue beene able to haue stood before Gods iudgement-seate . But now Christ being cast and condemned by a lawfull Iudge , ordained and appointed of God ; so that this iudgement was not mans iudgement , but Gods ; this giues a supersedeas , and a quietus est , to all true beleeuers , and penitent sinners , that they shall most assuredly stand innocent and righteous before Gods iudgement-seat , seeing their sins are already absolutely iudged and condemned . For , as Christ was legally condemned in our person : so shall wee be before Gods Tribunall acquitted and absolued , as iust and righteous in his person . For , Who shall now lay any thing to the charge of Gods chosen ? It is God that iustifieth , who shall condemne ? It is Christ that is dead . O singular vnspeakeable comfort to all true beleeuers ! The debt is discharged , and we are free . Christ is iudged , and we acquitted ; hee is condemned , and wee absolued ; his chastisement is our peace ; his stripes our healing . So that now being iustified by his bloud , wee shall bee saued from wrath through him . Now we may wich comfort and confidence , wait for the Sonne of God from heauen , whom God raised from the dead , euen Iesus , which hath deliuered vs from the wrath to come , as saith the Apostle . And all this , for that Christ in his owne person innocent , but in ours guilty , was iudged and condemned , euen by Gods owne iudgement , though by the mouth of a mortall man , yea an vniust , though a lawfull iudge . It is not therefore for nothing , that in our Creede we say , He suffered vnder Pontius Pilate . O happy suffering vnder Pontius Pilate ! But why vnder Pontius Pilate ? How comes Pontius Pilate in our Christian Creed ? Surely not for any honour due to his name , or to his person : but in memorie of his office and calling , as he was a Iudge , who passed sentence on the Lord Iesus Christ. This very article , wherein Pontius Pilate is mentioned , is a strong argument to perswade mee , that those who compiled this Creede , called the Apostles Creede , did it by the speciall instinct of the holy Ghost , And in this very Article doth this Creede exceede all other Creedes , sith it , of all the rest , expresseth the manner of Christs condemnation ; which being done by Pontius Pilate the Iudge , is the very life and soule of our iustification . I haue dwelt the longer vpon this point , as being a mysterie of rare and singular vse to the Church of God. I confesse I haue looked into sundry Catechists and Expositors vpon the Creede , but I haue not had the hap to meete with any to lead me thus to consider of this point of Christs suffering vnder Pontius Pilate as a lawfull Iudge : which seemeth to my poore iudgement , to bee as a secure roade and safe harbour , for all heauenly Merchants to anchor in : Although it be easie at the first sight , to take it rather as a history , than as a mysterie . Much lesse may we wonder at Popish writers , who in their deuoutest meditations set forth vpon the passion of Christ ( as Guiuara's mysteries of mount Caluary , and such like ) doe expresse more womanish passions and affections in condoling Christs sufferings ( like those daughters of Ierusalem , whose naturall teares Christ reproued in weeping for him , and would haue them turned into spirituall teares , in weeping for themselues ) than any masculine discretion in discerning the true cause & end of Christs sufferings , as that he was thus iudicially condemned in our persons , that so wee might stand guiltlesse before Gods iudgement seate . A mysterie altogether vnknowne to Pontifician spirits : as the Gospell is hid to them that are lost ; in whom the god of this world hath blinded the eyes of them that beleeue not , lest the light of the glorious Gospell of Christ , who is the image of God , should shine vnto them , 2. Cor. 4. 4. Of this sort also is that viperous brood of the Socinians , who oppugning the doctrine of Christs satisfaction in our persons , are easily confuted and confounded by this very article of the Creed : whose madnesse is sufficiently discouered by Lubbertus , Ludouicus Lucius , and others ; so that they neede none other confutation : their arguments being but meere argutiae , no lesse futile , than seemingly subtile ; which as the hissings of the serpent , are to be hissed and whipped out of Christs schoole . Now the imputation of Christs obedience vnto vs to our iustification , is partly negatiue , and partly affirmatiue . Negatiue in the not imputing of sinne vnto vs ; whereof the Psalmist , and from him the Apostle , speaketh : Blessed are they whose iniquities are forgiuen , and whose sinnes are couered : blessed is the man to whom the Lord will not impute sinne . The reason of this not imputing our sins to vs , is because they were imputed to Christ , he being iudged and condemned for them : As Gal. 3. 13. Christ hath redeemed vs from the curse of the Law , being made a curse for vs. In this respect the Apostle makes a challenge in the behalfe of all Gods chosen : Who shall condemne them ? who shall lay any thing to their charge ? For if our sinnes be imputed to Christ , and he bore them vpon him , and discharged our debt ; then it cannot possibly bee , that they should be imputed to vs also , who beleeue in him . Also this ' not imputing our sinnes , includes in it an affirmatiue imputation , to wit , of the passiue obedience of Christ vnto vs : hee suffering for vs , whatsoeuer wee should haue suffered ; yea , euen eternall death it selfe , for as much as the Eternall suffered the nature of that death , though hee onely tasted of it , as the Apostle saith , Heb. 2. 9. yet he so tasted it , as that at once , as it were at one morsell , he wholly deuoured it , and swallowed it vp in victory : as 1. Cor. 17. 54. Secondly , Imputation affirmatiue , is the imputing of Christs actiue obedience and righteousnesse vnto vs ; wherein , as in most rich robes , we stand most gloriously arrayed in the presence of God. For as the Prophet saith ; To vs a childe is borne , to vs a sonne is giuen , &c. so that Christ is ours , as well in his birth and life , as in his death . And Esay saith againe , O Lord , thou wilt ordaine peace for vs : for thou also hast wrought all our workes for vs , or in vs. This the Apostle also declareth ; Christ made himselfe of no reputation , and tooke vpon him the forme of a seruant , and was made in the likenesse of men : hee humbled himselfe , and became obedient vnto the death . Note , the Apostle speakes there of the whole and intire humiliation and obedience of Christ , continued throughout his whole life , euen vnto the death , the death of the Crosse. Yea Christs obedience to the death was an actiue obedience ; for , Passus est , quia voluit : the Apostle applies that of the 40. Psalm , Heb. 10 9. for Christ suffered willingly ; to show , that in his very suffering , his obedience was actiue . Now for whom did Christ become a seruant , become obedient , but for vs , men , who by disobedience had made our selues seruants , who were by creation Lords of the world ? So the Lord himselfe saith : For euen the Sonne of man came not to be ministred vnto , but to minister , and to giue his life a ransome for many . And againe , I am among you as one that serueth . Now for whom was Christ , in the condition of his life , a seruant ? For himselfe ? Not for himselfe , but for vs ; as himselfe saith : For their sakes I sanctifie my selfe , that they also might be sanctified through the truth , Ioh. 17. 19. So that the actiue obedience of Christ in his life , his holinesse , as of a seruant , is also imputed to vs : For how was hee a seruant in our person , but that hee might free vs from the condition of seruants ? That as the passiue obedience of Christ in his death remoued away from vs the ragges of our sins , the badge and band of our seruitude : So Christs actiue obedience in his life hath put vpon vs the most glorious libertie of our infranchisement and freedome ; his death hath cleansed vs , & his life hath clothed vs. These two therefore are in no sort to be diuided ; vnlesse we would bee content to haue our deliuerance from hel , separated from our inheritance in heauen , and still to bee subiect to the punishment of losse , though free from the punishment of sense ; like those infants , who dying vnbaptized , the Pontificians haue deuised to put them in a certain Limbus , or Hell , wherein they must suffer , though not the punishment of sense , yet the punishment of losse , as they say . But as this is a meere fiction and fable ; so is that other : it being as impossible for a man , ●uer to come to possesse the Kingdome of Heauen , without the imputation of Christs actiue obedience and righteousnesse , as without his passion imputed , euer to escape hell fire So that Christ cannot be diuided ; wee must haue him whole , or none . For it was necessary , that the actiue righteousnesse of Christ , should both goe before , and accompany his passiue obedience ; seeing , without the actiue , the passiue should haue been altogether vnprofitable : therefore they are ioyned together , Phil. 2. 7 8. that so his passiue , might seale vnto vs his actiue , and his actiue , sanctifie vnto vs his passiue ▪ Nay , was not his passiue obedience also actiue , by a voluntary offering vp of himselfe ? Was hee not obedient vnto the death ? Saith not Christ himselfe , Ioh. 10. 15. I lay downe my life for my sheepe , and vers . 17. Therefore doth my father loue me , because I lay downe my life , that I might take it againe : and vers . 18. No man taketh it from me , but I lay it downe of my selfe . I haue power to lay it downe , and I haue power to take it againe . Christs passiue obedience therefore being it selfe also actiue , how can these two possibly bee separated and diuorced one from the other ? That as the passiue obedience of Christ hath freed vs from sinne , hell , death , and condemnation ; so the actiue obedience of his life , might restore vs vnto , & possesse vs in the perfect state of righteousnesse , life , saluation , and the Kingdome of heauen . Yea , these two are so vnseparable , as that the confluence of all the sweet streames of Christs actiue obedience in his life , haue a most sweete and comfortable influence , into the bitter sea of his passiue obedience in his death ; making it to bee a most perfect and intire sacrifice , the holinesse of Christs life sanctifying his death , and shewing him to bee that Lambe of God , without spot or blemish . So that we cannot be partakers of Christs passiue obedience , without his actiue ; lest hee proue vnto vs a lame and imperfect sacrifice . And therefore , the Apostle doth infold the affirmatiue imputation in the negatiue : saying , Euen as Dauid also described the blessednesse of the man , vnto whom God imputeth righteousnesse without workes : saying , Blessed are they whose iniquities are forgiuen , and whose sinnes are couered . Blessed is the man to whom the Lord will not impute sinne . Here is imputation of righteousnesse without workes , concurring with the not imputing of sinnes . For euen the passiue obedience of Christ , whereby our sinnes come not to bee imputed , had in it the holinesse and vertue of his actiue obedience throughout his whole life , hauing beene obedient vnto his death , that so the righteousnesse of his life also might be imputed vnto vs. Stella , vpon Luke , saith ; Omnes passiones Christi potius actionis nomine appellandae sunt , quam passiones . Christi martyrium , & crucis eius tormentum , nihil redemptioni nostrae prodessent , nisi actionem habuissent , quod est , velle flage●●ari , & velle crucifigi : All the passions or sufferings of Christ , are rather to bee called actions than passions . The martyrdome of Christ , and the torment of his Crosse , had auailed nothing to our redemption , if they had not had action ; which is , to be willing to be scourged , and willing to be crucified . He therefore that separates the actiue obedience of Christ in his life , from his passiue in his death , is like the man in the Gospell , whom when the vncleane spirit had cleane left , returned , and finding him as an house swept , with whited wals , but voide of the garnish of grace , he takes seuen other spirits worse than himselfe , makes with them his re-entry , and dwels there : so the last state of that man , is worse than the first . Such is he that seemes to be cleansed from his sinnes , and all his vncleannesse ( like a new swept house ) by acknowledging the righteousnesse of Christs passiue obedience in his death , imputed to him ; but neglecting , yea reiecting the righteousnesse of Christs actiue obedience in his life , as nothing pertaining to him in the point of iustification : but as though hee must haue a selfe-garnish , as of a whited wall , inherent in him , whereby to claime the kingdome of heauen , he becometh seuen times more vncleane than he was before , O neuer let Christs life and death be diuided , his actiue obedience & his passiue let euer go together ; lest if we let go the one , we lose both . Therefore giue me whole Christ , or none : both his death , that I may not dye for euer from him ; and his life , that I may liue for euer with him . The learned and godly Cardinall Contarenus , who liued in Luthers time , and writ soundly of iustification , saith well to this purpose : Omnis Christi iustitia attribuitur nobis , quicunque Christum induimus : The whole righteousnesse of Christ is attributed or imputed to vs , as many as haue put on Christ. For ( to conclude this in a word ) the redemption by Christ procureth two things vnto vs ; deliuerance from death , and the purchase of life . By his passiue obedience hee wrought the first , by his actiue the second : For properly the death of Christ was to free vs from death ; but the life of Christ to infeoffe vs in life . The condition of the first Adams life was , Doe this , and liue : the second Adam hath done it , that we might liue eternally ; eternally , not as Adam had the promise , here on earth : but in heauen . Hence it is , that as Iesus Christ descended into the state of death , to redeeme vs thence by his death : So hee came downe from heauen , that in the humility and obedience of his life on earth , he might exalt vs thither : whither ( else ) not euen Adams best obedience could euer haue brought him ; much lesse ours . Which may answer to a question , that here may be fitly moued . Quest. Whether the obedience of the whole Law of God , wrought by Christ for vs , is auaileable as to redeeme vs from the punishment of sinne , so to purchase vnto vs eternall life in heauen ? The reason of the question , is , because not the Law , if it had beene for euer perfectly fulfilled by Adam , had any promise of that eternall life , and immediate vision in heauen , but only of this life . Heauen is not within the Couenant of workes . Answ. True it is , that the fulfilling of the Law in it selfe simply considered , hath no proportion with that endlesse life aboue . For the first Adam was of the earth earthly ; and all his happinesse promised vpon the condition of keeping the Law , for ought is reuealed or can be demonstrated , was terrestriall . But now forasmuch as the Law is fulfilled by Christ , this obedience reacheth to a higher reward ( because there is a higher promise made ) than that of the first Adam ; Because Christ the second Adam is the Lord from heauen , the Eternal , whose Kingdom is not of this world , but of a better , a heauenly , whose house is not made with hands . So that his obedience to the Law in regard of his person , becomes a rich and inestimable purchase of that better Kingdome for vs. For as is the heauenly , such are they that are heauenly , to wit , the generation of God in and by Iesus Christ , 1 Cor. 15. 48. 49. 50. vide & Iohn 3. 13. No man ascendeth vp to heauen , but he &c. Thus haue we proued out of the holy Scriptures , how the formall cause of iustification , or that which giues a perfect being to our iustification , making vs perfectly iust in the sight of God , is the imputation of Christs righteousnesse vnto vs , and that euen of his whole righteousnesse , actiue in his life , and passiue in his death . And that the formall cause of our iustification is not within vs , but without vs , not inherent , but by imputation , may easily appeare from the maine difference betweene the first Couenant and the second . The first Couenant was that which was made with Adam in Paradise : Doe this , and liue : the second that made with man after his fal , Beleeue , and liue . So the first Couenant was of workes , the second of faith , the first , of an inherent righteousnesse of our owne : the second , of a righteousnesse without vs ; not our owne simply , but by relation , namely made ours , to wit , Christs righteousnesse , who of God is made vnto vs righteousnesse , called in Scriptures the righteousnesse which is of faith . Not to obserue and know this difference well , is the ready way to leade men into all errour of this mysterie of God. The Apostle doth notably set downe this difference between the first and second Couenant , as termes infinitely opposite , and admitting of no reconciliation , Rom. 10. 3. when hee saith , that the Iewes being ignorant of Gods righteousnesse , and going about to establish their owne righteousnesse , haue not submitted themselues to the vnrighteousnesse of God. For Christ is the end of the Law for righteousnesse , to euery one that beleeueth . For Moses describeth the righteousnesse which is of the Law , that the man which doth those things , shall liue by them . But the righteousnesse which is of Faith , is to confesse with thy mouth the Lord Iesus , and to beleeue in thy heart , that God raised him from the dead , and thou shalt be saued . Also Rom. 11. 6. If it be by grace , it is no more of workes ; otherwise grace is no more grace : but if it bee of workes , then it is no more grace ; otherwise worke is no more worke . Also Rom. 4. the Apostle setting downe this same opposition betweene the Couenant of workes and of faith , saith on this wise , v. 2. &c. If Abraham were iustified by workes , he hath whereof to glory , but not before God. For , what saith the Scripture ? Abraham beleeued God , and it was counted to him for righteousnesse . Now to him that worketh , is the reward not reckoned of grace , but of debt : but to him that worketh not , but beleeueth on him that iustifieth the vngodly , his faith is counted for righteousnesse . Euen as Dauid also describeth the blessednesse of the man , vnto whom God imputeth righteousnesse without workes : saying , Blessed are they whose iniquities are forgiuen , and whose sinnes are couered . Blessed is the man , to whom the Lord will not impute sinne . What clearer Testimonies ? Yea , this did God himselfe teach vs not obscurely by his own act , Gen. 3. For when Adam had forfeited the first Couenant , which was of workes , made with him in Paradise before his fall , and after his fall had made with him another Couenant , to wit , of faith in Christ , the promised seede of the woman : What doth God thereupon ? Hee shuts man out of Paradise , and from the Tree of life , lest putting forth his hand , hee should take of it , and liue for euer . What is meant hereby ? Paradise was not only the place , but also did signifie the happy condition of Adams blessednesse , which he was to enioy in his innocencie : the Tree of life was a sacrament and symbol of life , appointed as a speciall meanes to preserue man from dying , or decaying in his naturall strength , so long as he continued in his obedience . But by disobedience hee forfeited the Couenant , brake the condition , lost his former happinesse , and was depriued of the meanes of that life , wherein hee should haue liued for euer vpon earth . Now God shutting him out from the earthly Paradise , the place of earthly blisse , and from the Tree of life , the sacrament and symbol of immortalitie , and hauing shewed vnto him another Tree of life in the middest of the Paradise of God , to wit , Iesus Christ , who is very God and eternall life ; which whosoeuer by reaching out the hand of Faith , eateth of , shall liue for euer God ( I say ) doth hereby plainely teach vs , that in attaining to the heauenly Paradise by the Tree of life Iesus Christ , wee must not haue any more to doe with the things pertaining to the first Couenant , now altogether forfeited ; and from which Adam and his posteritie is for euer banished , neuer to returne or intermeddle there any more , Gen. 3 , 22. 23. 24. Therefore to teach , and beleeue , the doctrine of an inherent righteousnesse , whereby to attaine eternall life , is euen as it were in despite of God , and of his holy Angels the Cherubims , keeping the way of the Tree of life , to reuiue the old Couenant of workes againe , and with the hand of the body , to wit , good workes , reach out to take of the tree of life . This is a Babylonish confounding of the two Couenants , which stand vpon such irreconcileable termes of difference . Is there no more difference betweene , Do this , and liue : and , Beleeue , and liue ? betweene mans owne righteousnesse , and Gods righteousnesse , the establishing of the one , being the abolishing of the other ? Nor is it to purpose , that these Babylonians alledge , that they ascribe their inherent righteousnesse to God , as the author of it , and by whom it is infused into them . Adam in his purest naturals could say no lesse , but that all his inherent righteousnesse was the gift of God : for what had he , that he had not receiued ? Therefore the maine point of difference betweene the righteousnesse of the first Couenant , and of the second , is in this , That the one was inherent , and within a man , the other imputed , and without a man. Otherwise , what reall difference can bee imagined to be betweene them ? the difference chiefly consisting in a direct opposition . Nor will they difference these two Couenants of righteousnesse in regard of nature and grace , lest they should offend their Thomas Aquinas , who alloweth to the first Adam originall righteousnesse , consisting ( as hee saith ) in a supernaturall grace , or that which they call Gratia gratum faciens , the chief grace of all . Aqu. 1. q. 95. 1. & q. 100 ibid. Although Aquinas in so saying , plainely sheweth his ignorance in the difference betweene the first and second Adam . For that grace which he saith was giuen to Adam , was neuer giuen , till Iesus Christ was reuealed , who was the onely fountaine of this grace , Iohn 1. 17. Now let vs see what iudgement the ancient Fathers of the Church are of in this point . Wherein when wee come to Fathers , the Pontificians cast vp their caps in triumph , as if the field were theirs . Hence it is that the Trent Fathers had such a hard conceit of the very word Imputation , that they desired it should be quite cashiered and cancelled , as a word neuer vsed of the ancient Fathers : although as the Historie there saith , that the termes of communication , participation , diffusion , deriuation , application , computation , & coniunction , are familiar enough with them . Others were of opinion , that seeing the thing it selfe was euident enough , there needed no quarrell about the word , especially , seeing by this word the same is precisely meant , that is expressed in other words . And though Imputation be not found vsed of all the Fathers , nor so frequently , yet of some it is , namely , of Bernard in his 109. Epistle . Vega also did affirme , That that word , though it be not found in the Scriptures , yet that it is a very proper Latine word ; and that the righteousnes of Christ may most truly be said , to be imputed to mankind for merit and satisfaction , and alwaies to be imputed to all that are iustified , satisfying for their own sins : but to be imputed to them , as if it were their owne , hee approued not . Whereunto , when it was obiected what St. Thomas was wont to say , That the passion of Christ for the remission of sinnes , was so communicated to him that is baptized , as if himselfe had vndergone it , or had suffered death : there was sharpe and long contention about his words . The Master of the Eremites was of opinion , that in the Sacrament of Baptisme Christs righteousnesse was imputed , because in all , and euery respect , it is communicated : but not in Penance , wherein our satisfaction also is required . Soto confessed , that the terme of Imputation was very popular and plausible , as which seemeth at the first blush , to ascribe all to Christ ; yet in regard of those consequences which the Lutherans draw thence , he alwaies had it in suspition , as we touched before . Of which sort are , That the onely imputation of Christs righteousnesse is sufficient , and no inherent required ; that Sacraments conferre no grace ; that , together with the sinne , the whole punishment was so abolished , that there was no place left for satisfaction ; that all the faithfull were equals in grace , righteousnesse , and glory ; whence was collected that execrable blasphemy , that all were equally iust with the blessed Virgin. Which words ( saith the History ) made that word so edious to the mindes of the hearers , that they were most propense , and bent to damne it for hereticall , notwithstanding strong reasons were alledged to the contrary . These altercations and bickerings amongst the Diuines , flowed chiefely from the immoderate affection of each to that Sect , to which hee had addicted himselfe . Thus the History . But come wee to the Fathers : among whom , though wee finde not the word Imputation precisely , yet the thing it imports , we finde expressely ; according to the opinion of some in the Councell , mentioned but now , saying : That seeing the thing it selfe was cleare enough , there needed no quarrell about the words ; especially seeing by this word , the same is precisely meant , that is expressed in other words . And by the way , Andreas Vega triumpheth greatly , that among all the Fathers , hee cannot finde the word Imputation ; as neither in the Scriptures , that Christs righteousnesse is imputed to vs vnto righteousnesse : although he confesse the word Imputation to be there vsed , as , faith imputed for righteousnesse , and sinne not imputed . And ( saith hee ) the ancient Doctors of the Church , before Bernard , were contented for this purpose to vse the words of communication , of participation , application , copulation , coniunction : but neuer the word Imputation , as that Christs righteousnesse were so imputed to vs , as if it were made ours . But those Authors , and authorities which he alledgeth , doe speake very significantly to the purpose , to confirme this doctrine of imputation . As first St. Augustine : Communicatio passionum Christi , virtus tua erit ; The communication of the sufferings of Christ , is thy vertue . And to passe by others , Thomas Aquinas saith : Omni baptizato communicatur passio Christi in remissionem , ac si ipse passus & mortuus esset : The passion of Christ is communicated to euery one baptized for remission of sins , as if he himself had suffered & dyed . And againe , as the same Vega alledgeth him : Poena passionis Christi communicatur baptizato , in quantum fit membrum Christi , ac si ipse poenam illam sustinuisset : The punishment of the passion of Christ is communicated to him that is baptized , in as much as he is made a member of Christ , as if he himselfe had sustained the same punishment . And yet ( saith Vega ) neither there , nor elsewhere , to my remembrance , doth hee say , that the punishments of the passion of Christ are imputed to vs , as if they were our owne . And perhaps ( saith hee ) it came to passe by the instinct and prouidence of the holy Ghost , that the Ancients neuer in this case vsed the word Imputation , lest the Heretickes might seeme to haue taken from them the hint and occasion of their errours . So Vega. Or rather , do not Pontificians euen wilfully make it an occasion , of confirming themselues in this their heresie , while they will rather beleeue , what they finde men haue precisely said , than cleaue to that , which God himselfe in his Word hath so expressely defined ; as neither Rome is named in Scripture for the Whore of Babylon , nor the Pope for the man of sinne . But in the meane time , let any indifferent man iudge , what more could haue beene expressed by the word Imputation , than they haue done by the word Communication ( whom Vega hath quoted ) to shew how thereby the righteousnesse of Christ is made wholly ours , his sufferings our sufferings , as if we our selues had suffered . But yet let vs see a little further into the language of the Fathers , concerning this point . Onely by the way , seeing Vega cannot finde the word Imputation once mentioned among the ancient Fathers , let him looke but St. Augustines Epist. 106. to Bonifacius , or as some copies haue it , to Paulinus , and there hee shall finde these words : Cur meritis praeueniri gratia perhibetur , quae gratia non esset , si secundum meritum imputaretur : Why is grace said to be preuented by merits , which should not be grace , if it were imputed according to merit . Yea , how often doth Augustine mention the Apostles words , where he saith ; Fides imputaretur ad iustitiam : Faith is imputed vnto righteousnesse ? But let vs contend not so much for the word ; as for the thing it selfe , which wee shall finde the Fathers to abound in . St. Ambrose writing vpon the 39. Psalme , saith ; Totus ex persona Christi iste Psalmus est : Iustitiam meam dicit , licet non arroganter & homo dicere possit Iustitiam suam , qui Deo credit , & fidem suam sibi reputar● ad iustitiam confitetur : This whole Psalme is of the person of Christ ; therefore hee saith , My righteousnesse ; though also a man that beleeues in God , and confesseth that his faith is reputed to him for righteousnesse , may without arrogancy say , his righteousnesse . Now although Ambrose say ( speaking of Christ ) Iustitiam meam , in stead of Iustitiam tuam ( as it is in the originall , and also in the vulgar Latine , he following some other copy ) yet hereby wee may see his vnderstanding in the mysterie of Christ ; namely , how Christs righteousnesse comes to bee our righteousnesse , our faith being imputed to vs for righteousnesse , as the Scripture saith . Sauing that Ambrose vseth the word Reputing , for Imputing ; differing very little in the sound , but nothing at all in the sense . The same Ambrose writing vpon the Epistle to the Galatians , where hee opposeth the righteousnesse of the Law , and that of Christ one against the other , vpon these words : for if there had beene a Law giuen , which could haue giuen life , verily , righteousnesse had beene by the Law : saith , Iustitiam hanc dicit , quae apud Deum imputatur iustitia , id est , fidei ; quia & lex habuit iustitiam , sed ad praesens , quia non iustificaret apud Deum : remittere enim peccata non potuit , vt de peccatoribus faceret iustos ; he saith , that righteousnesse , which of God is imputed ; to wit , the righteousnesse of faith : sith the Law also had a kinde of righteousnesse , but temporary , that could not iustifie with God : for it could not forgiue sinnes , and so of sinners make men to bee iust . So that here is another ancient Father , vsing the very word Imputation . And a little after , vpon these words ; As many as haue beene baptized into Iesus Christ , haue put on Christ : saith , Hoc dicit , quia credentes , dum immutantur , Christum induunt , quando hoc appellantur , quod credunt : This he saith , because beleeuers , while they are changed , doe put on Christ , when they are called that , which they beleeue . So that by St. Ambrose his doctrine , our iustification is by imputation of grace by faith , in the putting on of Christ. And St. Austine , besides the former alledged place , where he defineth iustification to be a making of one iust , by accounting him so , or by deputing & reckoning him iust : saith , in Psa. 32. Nolo vos interrogare de iustitia vestra ; sortassis autem nemo vestrum audeat mihi respondere , iustus sum : sed interrogo vos de fide vestra . Sicut nemo vestrum audet dicere , Iustus sum ; sic nemo non audet dicere , Fidelis sum . Nondum quaero , quid viuas : sed quaero , quid credas ? responsuruses , credere te in Christum . Non audisti Apostolum , Iustus ex fide viuit ? fides tua , iustitia tua : I will not aske you of your righteousnesse ; for haply none of you dare answer me , I am righteous : but I aske you of your faith . As none of you dare say , I am iust ; so you dare not but say , I am a beleeuer . I demand not yet , how thou liuest : but how thou beleeuest ? thou wilt answer me , thou beleeuest in Christ. Hast thou not heard the Apostle , The iust shall liue by faith ? Thy faith is thy righteousnesse . And vpon the 30. Psalme , the same Father doth further cleare his minde touching imputatiue righteousnesse , vpon these words of the Psalme ; Rid mee , and deliuer mee in thy righteousnesse : Nam si attendas ad iustitiam meam , damnas me . In tua iustitia ●rue me : est enim iustitia Dei , quae & nostra fit , cum donatur nobis . Ideo autem Dei iustitia dicitur , ne homo se putet à seipso habere iustitiam : For if thou lookest vpon my righteousnesse , thou condemnest mee . In thy righteousnesse deliuer me ; for it is the righteousnesse of God , which is made also ours , when it is giuen vnto vs. And therefore is it called Gods righteousnesse , lest man should thinke that he hath righteousnesse of himselfe . Now what righteousnesse doth this holy man meane here ? The righteousnesse of God made ours by infusion of grace into vs ? So , I know , the Pontificians would be ready to interpret this place . But let St. Augustine be his owne interpreter , who addeth in the very next words : Sic enim dicit Apostolus Paulus ; Credenti in eum , qui iustificat impium : So saith the Apostle Paul ; To him that beleeueth in him , that iustifieth the vngodly . Quid est , Qui iustificat impium ? Qui ex impio facit iustum : deputatur sides eius ad iustitiam : What is that , Which iustifieth the vngodly ? Who of vngodly and wicked makes iust : his faith is deputed for righteousnesse . Yea , this holy man , is so farre from ascribing the least part of iustification to any inherent righteousnesse in vs , as that he excludes euen faith it selfe , as it is a worke , from being any meritorious cause of our iustification . For elsewhere speaking of Gods election and vocation , of grace , and not of workes , alledging the examples of lacob and Esau ; the one loued , the other hated , euen in the wombe , before either of them had done good or euill , &c. that the election of God might stand , not of workes , &c. Si autem verum est , quod non ex operibus ; & inde hoc probat , quia de nondum natis , nondumque aliquid operatis dictum est : vnde nec ex side , quae in nondum natis similiter nondum erat : And if it be true , that it is not of works ; and from thence he proues it , because it was said of them before they were borne , and before they had done any thing : whereupon , neither was it in respect of faith , which likewise ( as a worke ) was not as yet in them , being yet vnborne . And againe ; Iustificati gratis per gratiam ipsius , ne fides ipsa superba sit . Nec dicat sibi quis , si ex fide , quomodo gratis ? quod enim fides meretur , cur non potius redditur , quàm donatur ? Non dicat ista homo fidelis ; quia cum dixerit , vt merear iustificationem , habeo fidem : respondetur ei , Quid enim habes , quod non accepisti ? Being iustified freely by his grace , lest faith it selfe should be proud . Nor let any man say to himselfe , if it be of faith , how is it freely ? for that which faith meriteth , why is it not rather rendred as due , than freely giuen ? Let no beleeuer speake thus : for when he shall say , I haue faith , that I may merit iustification ; it is answered him , For what hast thou , that thou hast not receiued ? Thus this holy man disclaimes all merit of workes in vs ; yea euen of faith it selfe , though it bee the instrument to apply the righteousnesse of God in Christ vnto vs , whereby we are truely iustified . And it stands with good reason : For faith iustifieth not by vertue of the act of beleeuing , but as the instrument , in applying the obiect , which is Christ. As the hand is said to heale , onely by applying the medicine ; or to inrich , by receiuing a treasure ; or to feed , by putting meat into the mouth : as we say , a childe is fed with a spoone , when the milke onely feedeth . So faith , by applying Christ , the true balme , healeth : by receiuing Christ , the true treasure , inricheth : by conuaying Christ , the true bread and water of life , feedeth the soule . St. Augustine also in his first Sermon vpon the 70. Psalme , saith : In eum credo , qui iustificat impium , vt deputetur sides mea ad iustitiam : I beleeue in him that iustifieth the vngodly , that my faith may be deputed ( hee comes very neare Imputed ) for righteousnesse . It would fill a large volume , to set downe the Tracts and sayings of this holy Father , to this purpose , seeing all his workes are euery where perfumed with this most sweet and Catholicke doctrine of iustification , through the righteousnesse of Christ imputed to vs ; not for any grace inherent in vs , though it be the gift of God , bestowed on vs for Christs sake . I will onely adde one or two sayings more of this holy man. Per fidem induendo Christum omnes fiunt filij ; non natura , sicut vnicus Filius : sed filij fiunt participatione sapientiae , id praeparante atque praestante Mediatoris fide ; quam fidei gratiam nunc indumentum vocat , vt Christum induti sint , qui in eum crediderunt : & ideo filij Dei , fratresque eius Mediatoris effecti sunt : In putting on Christ by faith , all are made sonnes ; not sonnes by nature , as is the onely begotten Sonne , but they are made sonnes , by the participation of wisedome , being prepared and performed by the faith of the Mediator ; which grace of faith hee now calleth a clothing or putting on ; so that they haue put on Christ , that haue beleeued in him : and therefore they are made the sonnes of God , and brethren of the Mediator . What plainer words could this holy Father haue vsed to expresse the nature of iustification , in the imputatiue righteousnesse of Christ , than by calling imputation a participation of Christ , by the meanes of faith ? in which respect , hee calleth faith a putting on , because thereby Christ , with all his righteousnesse , is put vpon vs , and so wee are made the sonnes of God. Iustin Martyr saith : Quid aliud peccata nostra potuisset tegere , quàm Christi iustitia ? O beneficia expectationem omnem exuperantia ! vt iniquitas quidem multorum , in vno iusto abscondatur ; iustitia autem vnius faciat , vt multi iniusti pro iustis habeantur : What else could haue couered our sinnes , but Christs righteousnesse ? O blessings exceeding all expectation ! that the iniquity of many should bee couered in one righteous person : and that the righteousnesse of one should cause , that many vniust , should be accounted iust . And of later times , deuout Bernard : Mor● in Christi morte fugatur , & Christi nobis iustitia imputatur : Death is vanquished in Christs death , and Christs righteousnesse is imputed to vs. And againe : Qui nostram & induit carnem , & subijt mortem , putas , suam nobis negabit iustitiam ? voluntariè incarnatus , voluntariè passus , voluntariè crucifixus , solam à nobis retinebit iustitiam ? Christus peccati meritum tulit , suam nobis donando iustitiam : Hee that both tooke vpon him our flesh , and vndertooke death , will hee , trow you , denie vs his righteousnesse ? voluntarily incarnate , voluntarily suffering , voluntarily crucified , will hee keepe from vs his onely righteousnesse ? And writing to Innocentius , he saith : Homo qui debuit , homo qui soluit . Nam si vnus pro omnibus mortuus est , ergo omnes mortui sunt : vt videlicet satisfactio vnius omnibus imputetur , sicut omnium peccata vnus ille portauit : It was man that was indebted , and man that paid it . For if one died for all , then were all dead : to the end , that the satisfaction of one should be imputed to all , euen as he alone bore the sinnes of all . Ambrose also vpon these words of the Apostle ; Christ was made a curse for vs , as it is written , Cursed is euery one that hangeth on tree ; saith : Non ille maledictus , sed in te maledictus : Christ was not accursed , but in thee was hee accursed . lust so are we in him blessed . Saint Cyril also vpon these words of Esay ; The Deliuerer shall come forth of Sion , and shal turn away iniquities from Iacob , &c. concludes thus , from Rom. 10 10. For with the heart , &c. With the heart , saith he , man beleeueth to righteousness , & with the mouth confession is made to saluation . We haue therefore receiued of God the word of faith , and confession . Which word bringeth saluation , and procureth righteousnesse : For Christ doth so iustifie the vngodly , that hee proclaimeth ; Behold , I haue remoued thine iniquities as a cloud , and thy sinnes as a mist. For this word of faith shall be for euer in vs , and shall neuer cease from our mouth ; but wee shall transmit and conuay it , euen vnto posterity . For thus also shall posterity be iustified : For if Christ bee for euer both God and Lord , the confession of this his faith , shall neuer faile with those , who haue acknowledged his appearing . So Cyril . This therefore was among the ancient Fathers of the Church , and they haue sent it downe to vs their posterity , as the Catholicke faith to bee confessed of all Gods children , vntill the appearing of Iesus Christ , that our iustification stands in the merits of Christ , and the mercies of God , in the remission of our sinnes , and the not imputing them vnto vs. But the Trent-Fathers , and the Church of Rome , as being not the legitimate posterity , but the bastard brood , ( falsly pretending from those holy Fathers ) disclaime this Catholick faith , concerning iustification in the remission of sinnes ( which God in the forenamed place of Esay , cals his new Couenant , or Testament ) and doth anathematize and curse to the pit of hell , all those , that haue , or shall place our iustification in the onely imputation of Christs righteousnesse , or in the remission of sinnes , without our inherent righteousnesse ; as appeareth in the former Chapter . What needes more testimony in such a cloud of witnesses ? Among all which , not a word of any inherent righteousnesse , not a word of infusion of grace , not a word of hope and charity ioyned with faith , as equally concurring , much lesse precurring and out-stripping faith , in the worke of iustification : not a word of imputation so to bee vnderstood , as if Christ did therefore merit , that we might haue grace inherent , or of our owne , whereby to bee iustified in Gods sight . Although true it is , that the same ancient Fathers doe often call our inherent righteousnesse , which is our sanctification , by the name of iustification ; but they neuer say , that hereby we are iustified in the sight of God. In a word , the consideration of the true difference , betweene the first couenant and the second , doth easily conclude the truth of this doctrine . The first couenant made with Adam in Paradise , was the couenant of workes ; Doe this and liue : but the second couenant opposite to that , is of grace ; Beleeue and liue : as the Apostle doth notably oppose faith against workes in our iustification . Therefore vnlesse wee would bring man againe into the estate of Adam , in his earthly Paradise , before his fall , and so shut out Christ the second Adam : to pleade iustification by workes is a monstrous drea●●e . Therefore it was not for nothing , that our first Parents were banished out of that earthly Paradise ; typically to teach them , that now they had no more to do with that first condition of their creation , the happinesse whereof , depended vpon the couenant of workes : but now they must seek a new Paradise that is , a heauenly , and that by a new and liuing way ; to wit , by faith in Christ : which is that couenant of grace , opposite to the couenant of workes . So opposite , that , as the Apostle saith , If it be of grace , then it is no more of workes ; otherwise grace is no more grace . But if it bee of workes , then is it no more grace ; otherwise worke is no more worke , Rom. 11. 6. CHAP. VI. Of the instrumentall cause of iustification ; and first of the Romane Catholicke doctrine herein . THE Councell of Trentputs no other instrumentall cause of iustification , but the Sacrament of Baptisme ; which ( saith she ) is the instrument of faith , without which faith , no man could euer obtaine iustification . Where notwithstanding , shee would seeme not altogether to exclude faith , as a party-instrument . But because Baptisme is so vnderstood as an instrumentall cause , as will require rather a particular discourse by it selfe ; wee will shew here what allowance they giue to faith in iustification . That which the Pontificians ascribe to faith in the worke of iustification , is either , that it is a worke of grace , preparing and disposing a man to receiue the grace of iustification ( as being the beginning of other graces , and going before iustification , as appeareth out of the Trent Councell , Ses. 6. cap. 8. ) or else that it is a grace , concurring with other graces infused and inherent ; as hope , and charity , and such like , by which ioyntly a man comes to be iustified : otherwise , they allow faith no hand at all in iustification ; As may appeare in the Councell of Trent , the sixth Session , the ninth and eleuenth Canons : Si quis dixerit , sola fide impium iustificari , &c. If any man shall say , that a sinner is iustified by faith alone , &c. And if any man shall say , that men are iustified either by the onely imputation of Christs righteousnesse , or by the onely remission of sinnes , excluding grace and charity , which is shed abroad in their hearts by the holy Ghost , and is inherent in them ; or also , that the grace whereby we are iustified , is onely the fauour of God , let him bee Anathema , or accursed . Whereupon , Vega in his glosse vpon this place , sets this downe for his prime conclusion : Certissima fide est tenendum , fidem solam absque operibus alijs , neque satis esse ad iustificationem acquirendam , neque ad tenendam acquifitam : Wee are to hold by a most certaine beliefe , that faith alone , without other workes , is neither sufficient to procure iustification , nor being procured , to preserue it . And what those other workes bee , hee telleth vs , to wit ; first , Baptisme ; secondly , the Eucharist or the Masse ; thirdly , Penance ; fourthly , Confession and Absolution ; fiftly , the keeping of the Commandements , &c. And againe : Multipliciter posse hominem iustificari , & prima quidem , ac communior magisque protrita via est per poenitentiam : secunda dilectio Dei super omnia , &c. Wee say , that a man may be iustified many waies . The first , and more common beaten way , is by penance : the second , by the loue of God aboue all : the third , by martyrdome : the fourth , by prayer ( no doubt so many Pater-nosters , and Aue-maries vpon beades , and obseruing Cann●nicall houres ) the fift , by the Sacraments of the Church ; and especially , by Baptisme , Penance , and the Eucharist . Penance , you must note , is in great request in the worke of iustification , being here againe repeated and rancked in the middest , betweene Baptisme and the Eucharist , because in Penance there is not onely Confession , to know what is in the conscience , but satisfaction , to tell what is in a mans purse , if hee will deale by commutation . And in the last place , Probabilis est etiam sexta , vt videtur , via , nempe per fidem : It seemeth also probable , that there is a fixt way , namely by Faith. But this way of faith comes lag in the reare , and it is but probable neyther , nay it doth but seeme probable . The other wayes therefore are their common high-wayes of iustification : this of Faith is onely a way of sufferance , and that in some case of Necessitie ; yet with speciall restriction too , as iustifying a man onely from originall sinne , as Vega there addeth : Videtur enim probabile , &c. For it seemeth probable , that if a man be infected only with originall sinne , and so soone as he should come to the vse of reason , hauing heard the preaching of faith , and seene miracles to confirme it , should be willing to receiue it for the sauing of his soule : by this onely , that he giues credit vnto it , hee should be iustified , and haue his originall sinne pardoned . But here , mee thinkes , Vega forgets himselfe in two things : first , that he puts faith in the last place , which elsewhere he puts in the first . Secondly , that he attributes that to faith , to wit , the taking away of original sinne , which eyther was taken away before in the baptized , or if the party were not yet baptized , Faith is not sufficient to iustifie him from originall sinne without Baptisme , eyther in facto , or in voto , in deed , or in desire : Yea , in the conclusion he saith peremptorily , Non fides , sed poenitentia primas partes tenet in reconciliatione peccatoris : Not faith , but penance hath the chiefe place in the reconciliation of a sinner . For ( saith hee ) Penance is the immediate cause , or immediate disposition : and as it seemeth , sufficient with Gods grace , to our iustification ; yea , it perfecteth and consummateth our iustification . But Faith is not such a neer disposition to iustification , and it remaineth in sinners , and our iustification is but as it were initiated by it . It is euident therefore , that the most potent cause of our iustification , is penance , and therefore that we are iustified , it is to be imputed to it , and not to faith . So he . Nay such is the Pontifician hatred against Faith , that Vega , Trents Interpreter , denyes euen Faith , that is formed by grace and charity ( as they say ) to bee sufficient to iustification . As he saith , Quamuis eo ipso , quod aliquis per fidem iustificetur , fiat fides illius formata , tamen non sequitur , quod per eam , vt formatam , acquiratur iustitia . Et ideo neque debent loca , quae tribuunt iustitiam fidei , restringi ad fidem formaetam : Although a mans iustification by Faith implyeth that his Faith is formed ( to wit a true Faith ) yet it followeth not , that by it , as it is formed , righteousnesse is obtained . And therefore neyther those places , which attribute righteousnesse to Faith , ought to bee restrained to true Faith , or Faith that is formed . Such a hard conceit haue the Pontificians of Faith , formed or vnformed . But now forasmuch as the Scriptures doe euery where ascribe so much to faith in the point of iustification : how doe they answer the Scriptures in this point ? Surely Vega , according to his rare dexteritite , vndertakes that taske too , & produceth fiue reasons , why the Apostle hath done most prudently , oftner to attribute iustification to faith , than to any other vertue . The first is , Because faith is the foundation , and fountaine , the prime cause , and roote of our saluation : which ( saith he ) St. Augustine hath shewed in his Booke of the Predestination of Saints ; alledging Cornelius for an example , whose Prayer and Ames-deeds were done in faith , that by them ( saith Vega ) he might be brought to the Faith of Christ. Now note here , I pray you , a notable tricke of legier-demain in this Tridentine Champion , who was of one spirit with that Councell . For , doth he giue these titles to faith , calling it with the Councell , the fountaine , and foundation , the roote , and originall of our saluation , for any good will hee beares faith , or that herein he preferres it before other graces ? Nothing lesse . For a little before , hee had giuen faith such a blow , and that with Aristotles philosophicall fist , as that hee hath made this very foundation to stagger againe . Plus enim quam omnia &c. For ( saith he ) this is of more weight , than all that are brought for the commendation of faith towards God : that we are more straitly vnited to him by our louing of him , and by sorrow for offending of him , and a purpose to our vtmost endeauour to please him for the time to come ; then we are vnited by faith . Which being the formost in our iustification , it comes hindmost , and furthest off from perfection : according to that axiome in Philosophy , Priora generatione , posteriora perfectione : The first in generation , the last in perfection . But passe wee to his second reason , which is much like the former , Because ( saith he ) all our workes which concurre to iustification , haue their meritorious force from faith , and faith from none else besides . Thirdly , Therefore is our saluation fitly attributed to faith , because there is no stronger cause to moue a sinner to those things , which on his part are requisite to his iustification . Fourthly , It was conuenient that the Apostles in their Epistles and Sermons should commonly impute and attribute our iustification vnto faith . Indeede Vega's copie hath sanctification haply mis-printed ; sauing that they confound iustification and sanctification together . But why so commonly impute iustification to Faith ? namely , because ( forsooth ) the Apostles had to doe with sundry sects , and therefore were so to attemper their exhortations , as to draw them from their sect , to the Christian Faith. Nor is it lawfull ( saith Vega ) hence to inferre , that there are no other things better , than those , which are more often commended . So by this reason we are to vnderstand , that the doctrine of iustification by Faith , so often commended , and preached by the Apostles in their Epistles , was not therefore so much and so often pressed and preached , as if it were the best doctrine , but that other doctrines , according to Vega's estimate , might be better : but as if the Apostles only temporized with those times , and persons with whom they had to doe . As if it appertained not to all Abrahams seede by promise , to whose Faith righteousnesse was imputed : nor was it written ( saith the Apostle ) for him onely , that it was imputed to him ; but for vs also , to whom it shall be imputed , if we beleeue on him , that raised vp Iesus our Lord from the dead . Therefore it is by Faith , that it might bee by grace , to the end the promise might bee sure to all the seede , both Iewes and Gentiles , which walke in the steps of that Faith of our Father Abraham . O Vega , be not so impiously iniurious , yea sacrilegious , to rob vs of the inheritance of our Faith , vnder a colour , as if iustification by Faith had beene a temporary purchase , and merchandize for those Apostolicall times ; and as if now the intaile were quite cut off from Abrahams race . Or if yee Pontificians will bee such malignant enemies to iustifying Faith , whereby Abraham and all his seede are , and shall bee iustified to the worlds end ; then confesse your selues to bee quite cut off from being Abrahams seede . His fift reason why iustification is most commonly ascribed to faith , is , because Faith is that only disposition , to which among all our workes , it might principally bee attributed , without perill of our pride , and the iniurie and derogation of Gods grace . For , seeing faith is the gift of God , and a kinde of testimony of Gods grace towards vs , in as much as it is attributed to our faith , it is attributed to the grace and mercy of God , and not to our strength , that no flesh shall glory in his presence . But why then , Vega , do you teach the doctrine of iustification another way , and the onely way to puffe men vp with pride , and so to empty them of all grace ? As Bernard saith , Non est qu● gratia intret , vbi iam meritum occupauit : Grace findes no way to enter , where merit hath already taken vp the roome . And againe , Deest gratiae , quicquid meritis deputas : That is detracted from grace , whatsoeuer is imputed to merits . Dost thou commend the admirable wisedome of God , in teaching man to ascribe the iustification of Faith to the mercy and glory of God ? and yet dost thou adde iustification of thine owne workes , to robbe God of his glorie , and thy selfe of all grace , puffing vp thy selfe with pride in steade thereof ? But leaue we these puddles of errour , and come we to the Chrystall fountaines of Christs truth . CHAP. VII . The Catholike Faith , of the Doctrine of Faith , as the sole immediate Instrument to apprehend and apply the righteousnesse of Christ imputed to vs to our Iustification , as beeing the effectuall meane of our vnion with him . HAuing seene what credit Faith carryeth among the Pontificians , in the work of Iustification , which at the best , is allowed no more but eyther to dispose and make a man the more apt ( & that also with the helpe of other disposing graces ) to receiue Iustification ; which notwithstanding for all his Faith , he may faile , and come short of : or else , to come in for a share , ( but must be content with the least share , or none at all ) among other graces , as Charity , Penance , Martyrdome , and such like ; all which take place of Faith in Iustification : Let vs now come to take an estimate of Faith according to the standard of Catholike Doctrine , weighing it in the most vnpartiall ballance of the Sanctuary . Nor doe we purpose in this place to speake particularly , and punctually of the propertie and kinde of Faith , whereby a man is said to be iustified ; as referring that to the more proper place : but wee will content our selues so to speake of faith here in generall , as the only immediate instrumentall cause in vs , whereby we come to bee made righteous in the sight of God. For , as our Iustification is by the Imputation of Christ , and his righteousnesse vnto vs : so the only instrumentall meane comming betweene , to apply , and effectually to worke this imputation of Christ to vs , is the act of beleeuing ; which is the property of Faith. As Augustine saith , Fidelis est à fide , fides à credendo : A beleeuer hath his name of Faith , and Faith of beleeuing . As the Apostle saith , With the heart man beleeueth to righteousnesse . Faith is the hand of the soule , which applyes the sacrifice of Christ for sinne . It is the hand that puts on the Robe of the righteousnesse of Christ our elder brother vpon vs , by the sweete smell whereof God being well pleased , bestoweth the blessing of heauen and earth vpon vs , of grace , and glorie , and all . Yea , faith hath another singular propertie , that it is as it were the ligament , or sinew , which fasteneth and vniteth euery faithfull member to the head Christ Iesus , from the influence of whose fulnesse , we receiue and grace for grace . And the Councell of Trent seemeth to professe as much , though with limitation , and restriction to her owne reserued sense : saying , Nam ●ides , nisi adeam spes accedat , & charitas , neque vnit perfectè eum Christo , neque corporis eius vi●um membrum efficit : For Faith ( say they ) vnlesse hope and charitie bee added vnto it , doth neither perfectly vnite with Christ , nor make a liuing member of his body . The Councell neede not here equiuocate for the matter , as if she did admit of our spirituall vnion with Christ by Faith indeed , but such a Faith , as hath hope and charitie ioyned with it : whereas in truth her meaning is , that not Faith , so much as Hope and Charitie , doe vnite vs to Christ , sith Hope and Charitie make the vnion perfect , which faith doth not . Yea , Charity and Penance ( as her intimous Vega saith ) doe more closely vnite vs to Christ , than Faith doth . But we shall discusse and discouer this myst●rie more cleerely , when we come to speak of the kinde of Faith , required in Iustification . In the mean time suffice it vs , that we haue the Councels confession , That Faith ( at least ) with the helpe of Hope and Charitie doth vnite vs to Christ. And though Vega preferre Charitie and Penance before Faith , in this worke of vniting with Christ : yet thereby hee doth not altogether exclude Faith. Faith therefore ( according to the Pontificians con●ession ) hath at least a share ( though the least according to their allowance ) in working our vnion with Christ. But the Catholicke beliefe ascribeth this worke of vnion with Christ primarily , yea , and solely to Faith , namely , as the immediate and onely instrument of Gods spirit in vs. Now our iustification by the imputation of Christs righteousnesse , stands in our vnion with Christ. This is confe●led of all , That whatsoeuer we receiue from Christ , it is by vertue of our mysticall vnion with him . And saith it is that worketh this vnion : not ( Faith as Pontificians teach ) before it bee formed by Charity . To which Faith only Vega ascribeth a certaine vnion with Christ : Comparamus enim nobis Spiritum sanctum & iustitiam , facimusque vt Christus inhabitet in nobis per Eidem informem , aut saltem per ●idem , vt prius est natura , quàm formetur : For ( saith he ) wee get vnto our selues the holy Ghost and righteousnesse , and doe cause Christ to dwell in vs by Faith vnformed , or at least by Faith , as it is by nature before it bee formed . So that by this doctrine a dead Faith , or that which differeth not from the Faith of Diuels , doth cause our vnion with Christ , or Christ to dwell in vs. But let vs see how Vega cleereth this doctrine from this imputation . A little after in his second question of faith and workes , taking vpon him ( as he is very venterous ) to answer an argument brought to proue , that Paul excludes no beleeuer from saluation , where he saith , The righteousnesse of God by the Faith of Iesus Christ vnto all , and vpon all that beleeue . To this place ( saith Vega ) many commonly say , that Paul said not , Vnto all , and vpon all that beleeue him , but in him ; which is onely proper to those that haue charitie , and by loue tend vnto him : Aliud enim ( inquiunt ) est credere Deo , quod est , ei ●idem adhibere : aliud , credere Deum , quod est , credere Deum , esse : aliud , credere in Deum , quod est , credendo amare , credendo diligere , credendo in eum ire , & eius membris incorporari : For it is one thing ( say they ) to beleeue God , that is , to giue credit vnto him : another thing , to beleeue God , that is , to beleeue that God is : and another , to beleeue in God , that is , by beleeuing to loue him , by beleeuing to affect him , by beleeuing to goe into him , and to bee incorporate into his members . They are the words of St. Augustine , vsed by him very frequently throughout his workes ; and by name in his nine and twentieth Tract vpon Iohn , which Vega quoteth . Well , how doth Vega auoyde this Argument concerning Faith in Christ , bringing saluation vpon all that beleeue ? Nihil valet hoc refugium commune . Non enim habetur graece ●i , neque in eum , sed absolute dicitur , In omnes , & super omnes qui credunt : This common refuge , saith hee , is nothing worth . For it is said absolutely , Vnto all , and vpon all , thatbeleeue ; the Greeke hath not , him , or in him . Note here , good Reader , that these Pontificians , howsoeuer they would magnifie and preferre their vulgar Latine translation , before the originall Hebrew and Greeke , yet where it makes not for them , they can appeale to the originall : as Vega doth here . For indeede the Latine vulgar addeth in the foresaid place of the Apostle , Rom. 3. 22. In eum : saying , Iustitia antem Dei per fidem Iesu Christi , in omnes , & super omnes , qui credunt in eum : The righteousnesse of God by Faith in Iesus Christ , vnto all , and vpon all , that beleeue in him . But note , the spirit of the Trent Councell cannot endure to say , or heare Credere in Christum , to beleeue in Christ. Vega here disclaimes it , as not found in the Greeke , though the Apostle doth vse this Phrase in the very same Epistle to the Romanes , at the least fiue times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to beleeue in him . And in the one Gospell of S. Iohn , this phrase , to beleeue in eum , in him , is vsed aboue thirty times : yet the Councell of Trent in her whole sixt session of iustification , doth not so much as once name credere in eum , to beleeue in him : which may make a man suspect there is something in this phrase , which will not agree with the Councels stomacke . But for as much as we touched a little before , how that Vega attributeth our vnion with Christ to Faith vnformed , and that the Councell saith , that not faith alone , without hope and charity , doth eyther perfectly vnite to Christ , or make one a liuing member of his bodie : to reconcile these two , we may easily see , how that neyther the Councell doth altogether exclude Faith alone from vniting with Christ , sauing that alone it doth not perfectly vnite , nor make a liuing member , but yet a dead member of Christ , as they say : nor Vega so admit of faith vnformed , to incorporate vs into Christ , saue that it doth it imperfectly , and makes men only not liuing members . So that in this worke of vnion , Vega makes this difference betweene Faith formed and vnformed : that the vnformed procureth the holy Ghost and righteousnesse , and causeth Christ to dwell in vs : and faith formed with charity causeth both Christ and the holy Ghost to dwell in our hearts , and the Kingdome of heauen to bee within vs. But extricating our selues out of these Romane perplexities , and serpentine windings , wee may easily see how the Scriptures ascribe our vnion with Christ vnto faith , euen by that vsuall phrase of Scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Credere in eum , to beleeue in him , or rather , as the phrase importeth , to beleeue into him . A phrase which the Pontificians doe so much abhorre : but such , as Augustine doth set forth our vnion with Christ by ; as we see in that very place alledged out of him by Vega ; Credere in Christum , est credendo in eum ire , & eiu4 membris incorporari : to beleeue in Christ , is by beleeuing to go into him , & to be incorporated into his members . And again ; Hoc est credere in Deum , credendo ei adhaerere : This is to beleeue in God , by beleeuing to adhere or cleaue vnto him . As that reuolting generation of Ephraim , credidit Deo , sed non credidit in Deum , non ex fide adhaesit Deo : Ephraim beleeued God , but did not beleeue in God , did not by faith cleaue vnto God. And De verbis Domini , he saith : Qui in Christum credit , credendo in Christum , veniet in eum Christus , & quoquo modo vnitur in eum , & membrum in corpore eius efficitur : Hee that beleeueth in Christ , by beleeuing in Christ , Christ will come into him , and he is altogether vnited vnto him , or rather , in eum , into him , and is made a member in his body . But note here a maine difference betweene St. Augustines sincerity , and the Councell of Trents double dealing equiuocation . For Augustine in the same place before mentioned , saith , that this faith which vniteth vs to Christ , and Christ to vs , hath euer hope and loue inseparably ioyned with it , else it is not that faith , Quae credit in Christum , which beleeueth in Christ , or into Christ : His words are ; I lle credit in Christum , qui & sperat in Christum , & diligit Christum . Nam si fidem habet sine spe , a● sine dilectione , Christum esse credit , non in Christum credit : Hee beleeueth in Christ , who also hopeth in Christ , and loueth Christ : For if bee haue faith without hope , and without loue , hee beleeueth that Christ is , but beleeueth not in Christ. Yet we see that this holy man ascribeth our vnion with Christ to the act of beleeuing , which is the prime property of faith ; and not to the acts of hoping and louing , which are the secondary qualities of it . Euen as the act of burning is attributed to the heate of the fire , the prime quality of it ; and not to the light , nor to the drinesse of it , which are secondary qualities of the fire . So that as the fire hath heate , hath light , hath drieth , all of them ioynt qualities in the fire ; yet it vniteth the combustible matter vnto it selfe , or incorporateth it selfe into it , not by reason either of the light , or of the drieth of it , but onely by the heate , the prime property of the fire : So faith hath beleeuing , hath hope , hath loue , all of them inseparably ioyned vnto faith , yet faith vnites the obiect , Christ , vnto it , or vnto the soule ; not by the vertue of hope and loue , but by its most proper act of beleeuing . As the same Augustine saith : Medicina animae omnium vulnerum , & vna propitiatio pro delictis hominum , est in Christum credere . Nec omnino quisquam mundari potest , siue ab originali peccato , siue ab actuali , nisi per fidem coad●nentur , & compaginentur corpori eius , qui sine vlla illaecebra carnali conceptus est , & peccatum non fecit , nec inuentus est dolus in ore eius , &c. The medicine of all the wounds of the soule , and the only propitiation for mens sinnes , is to beleeue in Christ. Neither can any man be cleansed , either from originall , or from actuall sinne , vnlesse they be by faith vnited , and ioynted into the body of him , who without any carnall lust was conceiued , and did no sin , neither was guile found in his mouth . But the Trent Councell , with her Pontificians , will haue hope and loue so ioyned with faith , in working our vnion with Christ , as indeede they attribute a greater part of this worke to hope and loue , than to faith : which is all one , as to say , the fire doth more burne by vertue of his light and drieth , than of his heate ▪ which is most absurd . Further , the Apostle sheweth this vnion by faith , Ephes. 3. 17. That Christ may dwell in your hearts by faith . Now this dwelling is reciprocall and mutuall ; for as Christ dwelleth in our hearts by faith , so wee dwell in him by faith , and so by faith are made one with Christ. Againe , Rom. 11. 19. 20. Thou wilt say then , the branches were broken off , that I might bee graffed in : Well , because of their vnbeleefe they were broken off , and thou standest by faith . And againe , ver . 23. If the Iewes abide not still in vnbeleefe , they shall bee graffed into the true Oliffe tree , that is , into Christ againe . If they abide not still in vnbeleefe : implying , if they beleeue , they shall be re-ingraffed : so that faith is the instrumentall meane of our ingraffing into Christ , of our vniting with him . Whereupon Augustine saith ; Quam insertionem Oleastri ( amputatis propter infidelitatis superbiam naturalibus ramis ) etiam ipse Dominus in Euangelio praedixit , occasione illius Centurionis , qui in eum ex Gentibus credidit ; significans inseri Oleastrumpropter humilit atem fidei : Which ingraffing of the wilde Oliffe ( the naturall branches for their proud infidelity being cut off ) the Lord himselfe foretold in the Gospell , by occasion of that Centurion , who of the Gentiles beleeued in him ; signifying the implanting of the wilde Oliffe for his humblefaith . Thus we see vpon what ample proofes and testimonies this truth standeth , that by faith wee are vnited vnto Christ. Now because our vnion with Christ is a doctrine of singular vse , setting forth the nature and excellency of our Iustification by Christ , and wherein we put on and possesse Christ our righteousnesse ; therefore wee esteeme it fit to bee treated of in an intire Chapter by it selfe . CHAP. VIII . Of the nature and kinde of the vnion betweene Christ and the faithfull , and of the fruits and effects arising from the same . VNion is a making of many into one . Now there are sundry kindes of vnion : there is a consubstantiall vnion ( as Bernard cals it ) in the diuinity ; but this so transcendent , as it may be called rather vnity than vnion , and rather one than vnity . The Father , the Word , and the Spirit , these three are one , 1. Ioh. 5. 7. and Christ saith , I and the Father are one ; not vnited , but one , Ioh. 10. 30. So that this vnion in the diuinity , this vnity , this one , hath no parallel . As Bernard saith , speaking of some other vnions : Haec omnia , quid ad illud summum , atque ( vt ita dicam ) vnicè vnum , vbi vnitatem consubstantialitas facit ? All other vnions , what are they to that one supreame , and ( as I may so say ) that onely one , where consubstantiasity makes the vnity ? And , super Cantica , serm . 71. Singularis ac summa illa est vnitas , quae non vnitione constat , sed extat aeternitate : That is the most singular and excellent vnity , which consists not by vnition , but existeth by eternity . There is also a personall vnion , and that is of the two natures in Christ ; which Bernard cals dignatiua vnitas , qua limus noster à Dei verbo in vnam assumptus est personam : a vouchsafing or gracious vnity , whereby the word of God vouchsafed to assume our slimie nature into the vnity of his person . There is a Sacramentall vnion between the signe , and the thing signified in the Sacraments . There is a naturall or animall vnion of the soule and body in man. There is an accidentall vnion betweene the mind and learning , found in a learned man. There is an artificiall vnion betweene the hand and the instrument ; as when the work is predicated of , or denominated of them both ioyntly : as a carued worke implies both the hand and toole wherewith it was wrought . There is a morall vnion between two friends , as Dauid and Ionathan . There is a ciuill vnion between the Prince and the People . There is an vnion of dependency betweene the Creature and the Creator ; for in him wee liue , and moue , and haue our being , Acts 17. 28. Finally ( to passe by others ) there is a spirituall and mysticall vnion betweene Christ and beleeuers : which is called spirituall , especially , from the principall efficient of it , the Spirit of God , and of Christ ; as the Apostle declareth , 1. Cor. 12. 13. By one spirit are we all baptized into one mysticall body of Christ. Now this spirituall vnion between Christ & the beleeuer , as it comes short of that first transcendent vnion in the sacred Trinity in vnity , so it doth as farre excell all those other vnions ; yet so , as it seemeth to partake in some thing of them all . For first , concerning that stupendious and wondrous vnion in the diuine Hypostaces or Persons , our vnion with Christ is resembled to it : as Ioh. 17. 20. 21. Neither pray I for these alone , but for them also which shall beleeue on mee through their word ; that they may all be one , as thou Father art in mee , and I in thee , that they also may be one in vs. And , Ioh. 14. 20. At that day ye shall know that I am in the Father , and you in mee , and I in you . Yea , Christ and his beleeuers are so vnited in one , in one mysticall body , as Christ and they are called one Christ , 1. Cor. 14. 12. So is Christ , that is , Christ and all his members ; being there compared to one body compacted of many members : So is Christ , saith the Apostle . So then , as the Father is in the Sonne , and the Sonne in the Father , one God ; so beleeuers are in Christ , and Christ in beleeuers , one Christ. So that the vnion betweene the Father and the Sonne , and betweene Christ and vs , seemeth to be alike . It is somewhat like indeede , but nothing alike : for the Father and Christ are one ; so is Christ and the beleeuer one , but yet in different respects . The Father and the Sonne are one , but essentially and naturally : Christ and the beleeuer are one , not essentially nor naturally , but are made so by grace , as Ioh. 17. 23. That they may be made perfect in one . So 2. Pet. 1. 4. We are made partakers of the diuine nature by gift . And as Bernard saith ; Hanc vnitatem nontam essentiarum cohaerentia facit , quam continentia voluntatum : This vnity is wrought , not so much by the coherency of essences , as by the correspondency and nearenesse of wils . And againe ; Homini & Deo , sua cnique & natura , & substantia est , cum Patris Filijque co●stet penitus esse vnam : In the vnion betweene God and man , each of them notwithstanding retaine their nature and substance proper to themselues ; but the Father and the Sonne haue both one and the same substance . So that in our vnity with God in Christ , there is not confusio naturarum , sed voluntatum consensio : not a confusion of natures , but a consent of wils . Secondly , this vnion betweene Christ and the beleeuer , is not an hypostaticall or personall vnion , such as is betweene the two natures in Christ ; but it is mysticall onely , and such as maketh the beleeuer in Christ , to be with him one Christ , yet not personally , but spiritually & mystically , as 1. Cor. 6. 17. He that is ioyned vnto the Lord , is one spirit . Thirdly , this vnion betweene Christ and the beleeuer , is not that Sacramentall vnion between the signe and the thing signified , sith the signe hath no benefit from the thing signified , nor is it any longer a signe , than in the Sacramentall vse and application to the beleeuing Communicant , and so the Sacramentall vnion ceaseth ; yet as vnto euery faithfull receiuer , wheresoeuer the visible signe is administred , the inuisible grace signified is together exhibited , by vertue of the Sacramentall vnion , hauing dependance on Christs promise , and reference to the condition of faith in the Communicant : So such is the vnion betweene Christ and the beleeuer , that wheresoeuer faith is , there also is Christ with all his graces present to the beleeuer ; for hee dwels in our hearts by faith , Ephes. 3. 17. Fourthly , this vnion betweene Christ and the beleeuer , is not naturall ( or natiue , as Bernard cals it ) as that betweene the soule and the body in man ; because the one of them may be separated from the other by death ; but Christ and the beleeuer are neuer separated , no not in death : for to me to liue , is Christ , and to dye is gaine , Phil. 1. 21. For who shall separate vs from the loue of Christ ? Rom. 8. 35. & vers . 38. I am perswaded that neither death , nor life , &c. shall be able to separate vs from the loue of God , which is in Christ Iesus our Lord. But herein they agree ; as the body hath no life but from the soule : so the soule of euery faithfull man hath no life , but in and from Christ ; as the Apostle saith , Gal. 2. 20. I am crucified with Christ : Neuerthelesse I liue , yet not I , but Christ liueth in mee , and the life which I now liue in the flesh , I liue by the faith of the Sonne of God , who loued mee , and gaue himselfe for me . And as the soule and the body make one naturall man , so Christ and the beleeuer make one spirituall and mysticall Christ ; and all beleeuers , both of Iewes and Gentiles , are made one new man , not naturall , but supernaturall in him , Ephes. 2. 15. Fiftly , this vnion between Christ and the beleeuer , is not ●n artificiall vnion , as that betweene the hand and the instrument of the Artificer ; for the instrument is subiect to wearing , to breaking , and at length , to casting away , when there is no more vse of it : but we are so in the hand of Christ , as we are preserued for euer ; as Ioh. 10. 28. I giue vnto them eternall life , and they shall neuer perish , neither shall any man plucke them out of my hand . yet herein it agreeth ; that as the instrument can do nothing of it selfe , not moue , not work , without the hand of the Artificer : so we can do no good thing , without the hand of Christ mouing and directing vs : as himselfe saith ; Without mee ye can doe nothing : for hee worketh in vs both to will and to worke , of his good pleasure . That as the Hatchet may not exalt it selfe against him that heweth with it , but yeelds the praise of the worke to his workeman ; so saith euery faithfull soule , as Esa. 26. 12. Lord , thou wilt ordaine peace for vs : for thou also hast wrought all our workes in vs , or for vs. Sixtly , this vnion betwixt Christ and euery beleeuer , is not an accidentall vnion , as betweene a man and learning , whereby he becomes a learned man : for an accident may be both present and absent , without the destruction of the subiect ; as a man may be learned or vnlearned , he may get learning , and lose it againe , and be a man still : but the learning of the holy Ghost , wherewith all the faithfull are inspired ▪ cannot be missing , without destruction to the soule . He is no faithfull man that wanteth the knowledge of God in Christ , whom to know is eternall life , and not to know , is eternall death : for all the faithfull are taught of God , as Ier. 31. 33. & 34. verses . Yet herein doth our vnion with Christ resemble the accidentall vnion , because as no man is borne learned or borne a Philosopher , but is made so by education and instruction ; so no man is borne by nature the childe of God , the scholar of Christ : but in time becomes a Christian Philosopher , by the instruction of the Word of God , and the inspiration of the Spirit of God , whereby hee is made a faithfull man , and a Disciple of Christ. Seuenthly , this vnion betweene Christ and the beleeuer , is not a morall vnion , such as is between friends ; which though it be founded at the best vpon vertue , yet it is no lesse mortall , than it is morall ; for if the friendship dye not , before the friend dye , yet death makes a separation : as Dauid lamented the death of his louing friend Ionathan , the memory of whom lasted for a while in Dauids kinde vsage of Mephibosheth Ionathans sonne ; but it soone cooled , vpon a small occasion of Mephibosheths false seruant Ziba , who by belying his master to Dauid , got halfe his masters inheritance from him , when himselfe deserued rather to haue beene punished for wronging his master , than so rewarded for his dissembling officiousnesse , in bringing a present to Dauid of his masters store : So friendship is very mortall , it dyes often in a mans life time , or seldome suruiues death . And therefore the Poet said well ; Foelices ter & amplius , Quos irrupta tenet copula ; Nec malis d●●ulsus querimonijs , Suprema citiùs soluet amor die ▪ O happy , and thrice happy they Whom loues knot holds inuiolate ; Nor loosened till lifes last day By back-complaints begetting hate . But the vnion betweene Christ and his faithfull ones , though it be somewhat like that betweene morall friends , but mortall men ; as being betweene Christ and his friends , as he calleth his faithfull , Ioh. 15. 15. I haue called you friends , &c. yet this friendship between Christ and his , excelleth all other friendship . The Philosophers could say ; Amicus est alter idem : A friend is another selfe . And , Animus est non vbi animat , sed vbi amat : The soule is not where it liueth , but where it loueth . And , Amicorum omnia sunt communia : Betweene friends all things are common . Now these in comparison , as they are in practice amongst men , are but in a manner meere sayings , nominals rather than realls : For as Salomon saith ; Most men will proclaime euery one his own goodnes : but a faithfull man who can find ? Salomon found one among a thousand , which I thinke was the Prophet , that told him freely of his folly . Such friends few can finde , especially such as Salomon was . But now whatsoeuer can be spoken in praise of friendship , is really true betweene Christ and the beleeuer , his faithfull man : for they are so mutually each of them alter idem , another selfe , as that they are indeed oneselfe . Their soules and spirits are so interchangeably in each other , as the spirit of Christ doth really liue in vs , and our soules doe liue in him . Wee are in the Spirit , and the Spirit of Christ in vs , Rom. 8. 9. And , Now I liue , saith the Apostle , yet not I , but Christ liueth in mee , and the life which I now liue in the flesh , I liue by the faith of the Sonne of God , who loued mee , and gaue himselfe for mee . Here is true loue indeede , where the soule is not where it liueth , but where it loueth . And between these friends all things are most freely common : He partakes of our flesh , we of his spirit : Hee of our nature , we of his grace : He of our infirmities , we of his perfections : He of our pouerty , we of his riches : yea , Hee of our sinnes , which hee bare vpon the Tree , wee of his righteousnesse , the best Robe . He is called the sonne of man , we the Sonnes of God : He the Lord our righteousnesse , and we the Lord our righteousnesse : yea , He and we one Christ. O incomparable communion ! O incomprehensible vnion ! Neuer such an immediate intercourse and community betweene friends . And this , not for a day , or a yeare , or for terme of life ; but for life without terme . For as Christs loue to his is from euerlasting , so it is to euerlasting ; it is without beginning , and therefore without ending , Ioh. 13. 1. So that of this loue , betweene Christ and his faithfull friends and brethren , we may sing the Psalme of Dauid , the burthen whereof , is principally the loue between Christ and his brethren : Behold , how good and how pleasant it is , for brethren to dwell together in vnity ! It is like the precious oyntment vpon the head , that ran downe vpon the beard , euen Aarons beard , and went downe to the skirts of his garments . As the deaw of Hermon , and as the deaw that descended vpon the mountaines of Sion : for there the Lord commanded the blessing , euen life for euermore . This Psalme is a mirrour and cleare type of that vnion and communion of grace betweene Christ and the faithfull . Behold therefore , it is Christ that maketh his faithfull ones to dwell together in vnitie , to bee of one minde in the house of God , Psalme 68. 6. He it is , that perswades Iaphet to dwell in the Tents of Sem : the Gentiles to become one Family with the Iew , vnder Christ , that one head , whose type was Aaron . From him our head , our high Priest , flowes downe the oyle of grace vpon vs , vnto the skirts of his clothing , euen vpon vs , whose nakednesse hee hath couered with the skirts of the robes of his righteousnesse ; of whose fulnesse wee haue all receiued , and grace for grace . His head is full of the dew of grace , distilling vpon the barren Mountaines of his Sion , his Church and chosen , to poure a blessing vpon it , and there to giue life for euermore . Such is the vnion betweene Christ & his faithfull ones , farre passing the loue betweene dearest friends , euen that betweene Ionathan and Dauid , passing the loue of women . Eightly , nor is this vnion betweene Christ and the beleeuer , a ciuill vnion , such as is betweene the King and the Subiect : for alas ! to what dis-vnion and diuision is this subiect too , especially where the Pope is Lord Paramount , whenas eyther his roaring Buls of excommunication , and deposition of Kings , or the poysoned steellettoes , or pistols of his all-daring brats , doe euen teare the head from the body , as too lamentable experience hath proued ? True it is , that Christ is our King , and we his seruants , hee commands vs , wee obey him , he is our Princely head , we his members : but his commandements are not grieuous , his yoke is easie , and his burden light . He hath lightened the burden , and sweetened the yoke vnto vs , by both hauing borne the grieuousnesse and bitternes of it himselfe alone , and for the remnant , hee both beares it with vs , and giues vs strength to beare it : yea , he hath so loued vs , and so shed his loue abroad in our hearts , by his holy Spirit giuen vnto vs , that as hee can neuer deny vs the grace and protection of a louing Prince : so hee hath giuen vs grace , neuer to deny him our most humble homage , and louing obedience . So that neuer was there such a strait bond betweene Prince and People , as betweene Christ and the Beleeuer . Ninthly , this vnion betweene Christ and the Beleeuer is not a coniugall vnion , such as is betweene a man and his wife ; although this be a mysticall resemblance , whereby Christ setteth forth his vnion with vs. For , this Coniugall vnion suffereth dissolution , and death giues the Suruiuer libertie to marry a new mate . Not so with Christ and his Spouse . This is a band indissoluble . The marriage band is but during this life , it holds not in heauen ; for there they neither marry , nor are giuen in marriage : but this with Christ suffereth no diuorse , but death is a degree to the full consummation of it . Also the man and the wife are but one flesh : but Christ and the beleeuer one spirit . In a word , this vnion betweene Christ and the Beleeuer , is not the vnion of dependency , as between the Creature & the Creator : for this is common to all the Creatures , who haue their being , life , and sustentation in a dependency from the Creator : his raine showreth , and his sunne shineth vpon the good and euill , vpon the iust and the vniust indifferently . All depend and waite vpon thee , saith Dauid , and thou giuest them their meate in due season ; when thou openest thine hand , they are filled with good ; when thou withdrawest their breath , they returne to their dust . But the vnion betweene Christ and his , although it be an vnion of dependency , wherein the Beleeuers eternall well-beeing hath a necessary dependance on Christ : yet this dependance is proper and peculiar to the faithfull , and not common with any other Creature , vnlesse with the elect Angels , who depend vpon Christ for the perpetuation of their happinesse . So that the faithfull haue their dependance on Christ , not onely as their Creator ( being the eternall Word ) common with other Creatures , but chiefly as their Redeemer and Sauiour , proper to them only ; and that not only for the supply of things temporall , but much more of graces spirituall , and glory eternall . Thus by shewing what kinde of vnion this between Christ and the Beleeuer is not , wee come to see the more cleerely what it is . The Scripture also setteth forth this vnion by sundry similitudes , especially foure : as , betweene a house and the foundation ; betweene the vine and the branches , or , the oliue roote and the tree ; betweene the man and the wife ; betweene the head and the members . What more neare ? the foundation and building make one house ; the vine and branches one tree ; the man and wife one flesh ; the head and members one body . So Christ and the beleeuer are one spirit . Being vnited to Iesus our head , hee becomes the Sauiour of vs his body , Ephes. 5. 23. Beeing vnited to Christ , wee are annoynted with all his titles and graces : we are made Kings and Priests to God his Father . Beeing vnited to this foundation , we become liuing stones , growing vp to an holy Temple in the Lord. Being vnited to this Vine , this Oliue , we partake of the sweetnesse of the one , and of the fatnesse of the other . Being vnited to this Spouse , wee are endowed with all his goods . Being vnited to this head , wee receiue the rich influence of spirituall life and motion , quickning euery member : Yea , that which is the summe of all , wee put on Christ ; hee becomes wholly ours , being made vnto vs of God , wisedome , and righteousnesse , and sanctification , and redemption , and all in all . Now true it is , that this vnion is not only internall , inuisible , reall , and peculiar to Gods elect , but also externall , visible , nominall , and common to all Christians . So that although all Christians in Common , as well Hypocrites and false Professors , as the sincere and faithfull , may claime a share in this vnion , so farre forth as it is externall and visible , as beeing wrought by externall and visible instruments , the Word and Sacraments , wherof all Christians are in common partakers : yet onely the Elect and Faithfull are partakers of the internall and true reall vnion with Christ , as being wrought by a most powerfull Agent , the Spirit of Christ , and by a most actiue instrument , the Faith of Christ. So that Faith in the hand of Gods spirit , is the principall , yea , and sole immediate instrument and meane to vnite vs vnto Christ ; euen as the spirit in man is the meane to vnite the body and soule together . CHAP. IX . Of the other Romane Catholicke euasions , to elude and frustrate the euidence of Scriptures concerning sole Faith in Iustification . FOrasmuch as the holy Scriptures doe abound with cleare euidences , to proue our Iustification by Faith alone , in the only imputation of Christs righteousnesse , apprehended and applyed by Faith , altogether excluding workes from hauing any thing to doe in this worke : it stood therefore the Church of Rome vpon , to vse all art , and wit of men and Angels ( I meane bad Angels ) to blunder these Chrystall fountaines by their distinctions , and to sophisticate the pure simplicitie of truth with their faire false glosses , and farre-fetcht interpretations . To beginne with the Epistle to the Romanes , where the Apostle in setting down the doctrine of Iustification , doth so often attribute Iustification to faith , without workes , or without the works of the Law ; opposing faith against works , grace against merit , the Law of Faith against the Law of workes , as being incompatible meanes or instruments to iustification : The Pontificians can easily reconcile all , by vnderstanding the opposition to bee betweene Faith , and eyther those workes of the Law which are ceremoniall , or those which are done before a man haue Faith ; but not of those workes , which are done in the state of grace , after a man haue receiued faith : as is intimated in the eight Chapter of the Sixt Session of the Councell of Trent . Wherupon* Vega reckoning vp sundry opnions , as of some , that take those workes excluded by Paul , not only for legall and ceremoniall , but morall and naturall : of others , that say , St. Paul spake of workes going before Faith , and St. Iames , of workes comming after Faith , &c. At length addes his owne opinion , spun like a copweb , out of the subtiltie of his owne braine : and all vpon the preposition Ex , diuersly taken of Paul , and Iames , as this quaint Franciscan hath obserued . For this preposition Ex , saith he , in Paul signifieth merit , and debt : but in Iames , only co-operation , and co-efficiency : as where Paul saith , that no man is iustified ex operibus , by workes ; hee should meane , none is iustified by the merits and due deserts of his owne workes . And where Iames saith , That a man is iustified ex operibus , by workes , and not ex fide tantum , by faith only , he should meane , that workes do concurre vnto iustification , and not faith alone . But wee shall not want a broome to sweep downe this subtile webb . But let vs adde first another of his webs , which hee also fasteneth vpon his Trent-Fathers : namely , That Paul speakes of the first iustification , from which , precedent workes are excluded . And Iames of the second Iustification , in which , subsequent workes are included . Now for Vega's first reason and note vpon the preposition Ex , it is no lesse really absurd , than seemingly subtile . For , if Paul by saying , Neminem ex operibus iustificari : None is iustified by workes , should meane , by the merit or due desert of his workes ; then consequently by saying , hominem ex fide iustificari , that a man is iustified by Faith , he should meane , that man is iustified by the merit and due desert of his Faith : which Vega himselfe in the selfe same place denyeth . Thus the nimble Spider is wrapped and intangled in his owne webbe . And as for the Trent-Fathers conceipt of Pauls first , and Iames second Iustification , wee shall by and by see the vanitie of it . For indeede the iustification which Paul ascribeth to Faith without workes , and that which Iames attributeth ioyntly to workes with Faith , are so different , as they differ not in degrees of first and second , but in a most opposite respect , as much as Iustification in the sight of God , differeth from Iustification in the sight of man. As wee shall more plainely shew anon . Now for Pauls iustification by faith , without workes , it is cleare , that all workes are excluded without exception ; not onely legall , and ceremoniall , and morall , done before the state of grace , but those also done in the state of grace : none are excepted , of what nature soeuer . Paul shuts all out from iustification ; for if any be iustified by workes , yea by workes of grace , then Abraham : for Abraham is propounded not onely as a particular beleeuer , but as the father and figure of all the faithfull . But Abraham was not iustified by workes , not by any workes , not by his best workes done in the state of grace . This the Apostle proues manifestly , Rom. 4. 5. To him that worketh not ( instancing of Abraham ) but beleeueth in him that iustifieth the vngodly , his Faith is counted for righteousnesse : So that Abraham is iustified not by working , but by beleeuing . To this purpose , Gregory surnamed the Great , Bishop of Rome , vpon the seuen penitentiall Psalmes , in the fourth of them , to wit , Psalme 51. vpon these words : Et exultabit lingua mea iustitiam tuam ( you must pardon the vulgar barbarisme of the Latine ) the true English is ; And my tongue shall sing aloud of thy righteousnesse : saith , Iustitia Dei fides est : the righteousnesse of God is faith . And hee instanceth Abraham : Abraham beleeued God ( saith he ) and it was imputed to him for righteousnesse , Quia iustus ex fide viuit : Because the iust doth liue by faith . Si ergo iusti vita fides est , consequens est eandem fidem esse iustitiam , sine qua , quisque esse iustus non potest : If therefore the iust mans life be faith , it followeth , that the same faith is that righteousnesse , without which , no man can be iust . Or ( saith hee ) the righteousnesse of God is , that he will not the death of a sinner . For it seems iust with man to reuenge his wrong ; but it is the righteousnesse of God to pardon the penitent : So he . As therefore Abraham is iustified , so euery sonne of Abraham ; to wit , euery beleeuer is iustified : namely , by faith , and not by workes . Now was not beleeuing Abraham a regenerate person ? Did he not bring forth many fruits of faith , many good workes of charity , piety , mercy , hospitality , obedience , humility , and the like ? yet none of these come within the account of his iustification in the sight of God. For to him that worketh not , but beleeueth on him that iustifieth the vngodly , his faith is counted for righteousnesse . Therefore though the Pontificians , would neuer so faine foist and croud in by head and shoulders , their workes comming after faith , whereby they may be iustified : yet they are all thrust out by the Apostle , as those workers were shut out of Heauen by Christ , Mat. 7. 22. 23. except they could either bring the Text within the compasse of their Index expurgatorius ( as they haue done the glosse and sentences of Fathers in the like kind ) or proue Abraham an vnregenerate person , or force the Apostle to say , that though Abraham were not iustified by workes , but by faith , yet Abraham was iustified first by faith , and then by workes . Yea but ( say they ) although Paul make no mention of Abrahams iustification by workes , yet Iames , another Apostle , saith plainly , Was not Abraham our father iustified by works , when he had offered Isaac his sonne vpon the Altar ? Therefore Abraham was iustified not onely by faith , but by works also . Therefore to loose this Gordian knot , wherein the Pontificians so much triumph , wee will vse no other sword ( not Alexanders ) but the sword of the Spirit , which is the Word of God , to cut it asunder . At the first sight , Paul and Iames seeme to be at great oddes : the one ascribing iustification to faith , without workes : the other to faith and workes . In both , the Pontificians vnderstand one and the same iustification in kinde , but to differ only in degree or order : as Pauls iustification to be the first , and that of Iames the second ; but both iustifying in the sight of God. But we shall finde it far otherwise : namely , that these two Apostles doe speak of two different iustifications , differing not in degree or order , but in kinde and quality : So that Paul speakes of that iustification , whereby a man stands iust in the presence of God , which is attributed to faith , and not to workes at all ; and Iames of another iustification , namely , of a testification of a mans saith , declaring a man to be a true beleeuer by good workes , which are the proper fruits and effects of sauing and iustifying faith . For if Iames should vnderstand by being iustified by faith and workes together , such a iustification , as makes a man iust in the sight of God , then he should directly crosse his fellow-Apostle , who shuts out all workes from hauing any thing to doe in our iustification in Gods sight : For Paul saith , Rom 4. 2. If Abraham were iustified by workes , he hath whereof to glory , but not before God. But Iames saith , Abraham was iustified by workes : therefore this iustification of Abraham by workes , was not that iustification , which makes a man to reioyce before God ; to wit , the iustification by faith , which Paul directly opposeth to iustification by workes , Rom. 4. Now that Iames speaketh of iustification by ●orkes , and not by faith onely , as vnderstanding a testification and demonstration of sound and sauing faith , is euident by the whole passage of his second Chapter ; where the Apostle exhorting to workes of mercy and charity , and meeting with false professors , that turned the grace of God into wantonnesse , professing they had faith , but made no conscience of a Christian conuersation , to testifie the truth and life of their faith by good workes : hereupon he inferreth , ver . 14. What doth it profit , my brethren , though a man say hee hath faith , and haue no workes ? can the faith saue him ? No , that faith which is without workes , is dead , and cannot saue a man ▪ Yea , such a faith is no better than that of Diuels . Well , yet thou saist thou hast faith . But there is as well a dead faith , as a liuing faith : a faith common with Diuels , as a faith proper to beleeuers ; a sauing faith , as a deceiuing faith : Shew mee therefore whether thou hast that liuing sauing faith of true beleeuers , or no. It is not enough to say , thou hast this faith , vnlesse thou canst proue it . It is one thing to say it , another to haue it . Now the proofe of it is by the fruits of it , to wit , good workes ; as the tree is knowne by the fruits . For , the liuing sauing Faith , is not an idle , but an operatiue working Faith : it is a Faith euer working by loue . Therefore as the man saith to his Neighbour , vers . 18. Thou hast Faith , and I haue workes ; shew me thy Faith without thy workes , and I will shew thee my faith by my workes . In which words the Apostle puts a plaine difference betweene a dead , and a liuing faith , which yet we are not able to iudge of , or to discerne one from another , but by good workes ; and so speakes here of no other iustification by workes , but only such , as is declaratiue or demonstratiue in the sight of men : as it is said here , Shew me thy Faith by thy workes . So that wee see here , how it is the Apostles drift to discouer the true , sauing , liuing Faith , from a false , counterfeit , and dead faith , which notwithstanding vaine professors so much glory of . Hereupon the Apostle instanceth the Faith of Abraham and Rahab , which was proued to bee a liuing and sauing Faith , by the fruits and effects of it . Note the Apostles Context seriously , and with iudgement . In the 20. vers . Wilt thou know , O vaine man , that Faith without workes is dead ? Was not Abraham our father iustified by workes , when hee had offered Isaac his sonne vpon the Altar ? Seest thou how Faith wrought with his workes , and by workes was Faith made perfect ? And the Scripture was fulfilled , which saith ; Abraham beleeued God , and it was imputed vnto him for righteousnesse , and he was called the friend of God. Ye see then , how that by workes a man is iustified , and not by Faith onely . First , Faith without workes is dead : But Abraham was iustified by Faith. But by what Faith ? Was it a liuing and sauing Faith that Abraham had ? Yes : How doth that appeare ? By his workes , euen by the workes of Faith , which gaue testimony to his Faith , that it was a liuing , sauing , and iustifying Faith ; for by workes his Faith was made perfect : not that his workes added any being of perfection to his Faith , but by way of demonstration and testimony onely . As we haue the like phrase in Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfited praise ; not that Gods praise and glory receiued any addition of perfection by the mouth of those babes : but onely in respect of the promulgation and declaration of his praise : So here . As also the Apostle inferreth in the next words , vers . 23. Thus the Scripture was fulfilled , which saith , Abraham beleeued God , and it was imputed vnto him for righteousnesse . Note here , how Iames varieth not one iot from the truth of the Scripture , which ascribeth iustification to Abrahams Faith , without workes : for hee vseth the very same Scripture which Paul vseth , to shew iustification by Faith , without workes . Yea , but he addeth in the next verse , Ye see then , how that by workes a man is iustified , and not by Faith only . This conclusion seems to smile vpon the Papists , but in truth it derides their folly ; for we see the Apostle doth no other here , but conclude the former premises , shewing what is that Faith , which is imputed to a man for righteousnesse ; to wit , not a dead and idle Faith , but a liuing and working Faith , testified by the proper fruits and effects of it , good workes . So that Abraham being said to be iustified by workes , and not by Faith onely , it is but to proue his Faith by his workes , and that hee was declared to be iustified by Faith , through the euidence of his workes , whereby hee was declared iust in the sight of men , to whom Faith comes to be testified only by good workes . The like is to bee vnderstood of Rahabs iustification by workes ; for it is another instance seruing to the same purpose of the Apostle , to distinguish a liuing and sauing Faith , from a dead and vnprofitable Faith. And this the Apostle concludeth , together with the Chapter , with a reason drawne from a similitude : For ( saith hee ) as the body without the Spirit is dead , euen so Faith without workes is dead also . Note here , how the Apostle most aptly concludeth the constant and vniforme current of this Chapter , concerning the difference betweene a dead and a lining Faith , which are as it were the two hinges of the Chapter : As the body without the spirit is dead , euen so Faith without workes is dead also . The Pontificians vpon this place doe ground their informing of Faith by charity , as if Faith were altogether without forme and life , vntill charity be infused into it : but their collection is most improper , and swarueth not onely from the property of the comparison , but also from the maine purpose of the Apostle . For the Apostle saith ; As the body without the Spirit is dead : he saith not , As the body without the soule is dead : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without spirit or breath : for so the word signifieth . Now if they would herein , as they doe vpon other occasions altogether impertinent , consult with Philosophy , it would tell them , that there are three things concurring to the composition of a liuing man ; the soule , the body , and the spirit . The soule is that which informeth and giueth life to the body ; but the spirit , by which they say the soule & body are vnited , is that whereby also the man doth breathe , and whereby he is knowne to liue . For so long as there is breath in a man , wee know him to be aliue , when a man lyes in a swoune or trance , without any motion ; to know whether he be dead or no , we take a Chrystall glasse , or such like , to discerne whether hee breathe or no : if he breathe not , we giue him for dead ; but if he breathe neuer so little , we know hee is yet a liuing man. To this purpose doth our Apostle apply this comparison : that as we cannot know a man from a dead carkasse , but by his spirit or breathing ; so no more can wee know a liuing Faith from a dead Faith , but by good workes , which are as it were breathed from it . Obiect . But , will some say , The word vsed by St. Iames for spirit , may be as well taken for the soule , which giues life to the body ; for so it is often taken in Scripture for the soule : as Luke 23. 46. and elsewhere . Besides , doe not most Interpreters take it generally for the soule ? Why should wee not then rather take it for the soule and spirit of a man that is within him , than only for the breath which proceedeth from him ? Answ. I answer : First as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken sometimes for the soule , as well as for the spirit ; so also it is vsed sometime for breath or winde , as our Sauiour alludeth , Ioh 3. 8. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is taken for the praecordia , or lungs , whence the breath is deriued . But the question is , how it is to be taken in this place of St Iames. For the true meaning of this word in that place , wee must ( as in the true interpretation of other Scriptures ) obserue the tenure of the text and context . Now the tenure of that whole Chapter of St. Iames , is chiefly to discerne true Faith from counterfeit . To demonstrate this , he instanceth the body of a man. Now by what speciall signe is the body of a man known to liue ? By the spirit , saith S. Iames. What spirit ? the soule , or the spirit within a man ? or his spirit , to wit , his breath ? ( for Spirit may signifie all these . ) By that spirit , which doth most liuely & plainly shew a man to be aliue , & that is the breath . For when all other signs do faile ▪ as speech and motion of any limbe or member , in so much as a man is senselesse & lyes for dead , yet if he breathe , it is an euident token that he yet liueth . But when he comes once to be as the same Apostle saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without this spirit , or breath , then he is certainly dead . Euen so Faith without the breathing of good workes , is dead . And this agreeth with that he saith there ; Shew mee thy Faith by thy workes . The soule indeede giues the body to liue ; but it is the breath that shewes the body to liue , when the soule cannot . Therefore it seemeth to my reason an vndeniable conclusion , that Saint Iames speakes there of the breath of the body , the most demonstratiue signe of life . And deuout Bernard also excellently to this purpose , and place of Iames , Vt corporis huius vitam ex motu suo dignoscimus ; ita & fidei vitam ex operibus bonis : As we discerne the life of this body of ours by the motion of it ; so also the life of faith by good workes . Nor are we ignorant , that St Augustine Lib. 83. quaestionum , quaest . 76. to reconcile these two Apostles , saith , that Paul speakes of workes done before faith , and Iames of workes after faith : which opinion and conceit of his , although it not onely want , but crosse the euidence of Scripture , sith Abrahams offering vp his Sonne was a worke of , and so after faith , and yet did not iustifie him before God , as Paul plainely teacheth ( and where Augustine doth neuer so little swarue from the Scripure , we must craue leaue there to leaue him : being else followers of him , as he is of the Scriptures , according to his owne law ) yet St. Augustine going about to reconcile Iames with Paul , saith not there , nor any where else in all his writings , that good works done after Faith , doe iustifie vs in the sight of God : but only that they are necessary duties of euery true beleeuer . Wee know also , that Body in Scripture is often taken for the whole Compositum , or the whole man or person , consisting of soule and body : as Heb 10. 5. A body hast thou prepared me ; meaning the whole humanity of Christ. So Rom. 12. 1. I beseech you Brethren , by the mercy of God , that ye present your bodies a liuing sacrifice , &c. meaning the whole man ; the soule as well as the body : for the body without the soule , is not a liuing , but a dead sacrifice . So the Apostle here telleth vs , that as the body ; to wit , a man without the Spirit , or without breathing , is dead : that is , is knowne to be dead : Euen so faith without workes , is knowne to be a dead faith . And so our Apostles conclusion here , is a pregnant confirmation of what he had formerly said , concerning the proofe and euidence of a sauing and liuing faith , which is knowne and distinguished from an idle and dead faith , onely by good workes ; by the working whereof , faith is knowne to liue , as a man by breathing . So then it is cleare , that Pauls iustification by faith excluding workes , is that , whereby wee are iustified truly and really in the sight and account of God : and that other iustification , which Iames speakes of , wherein hee ioyneth workes with faith , is onely a declaratiue iustification in the fight and account of men ; to whom wee manifect the truth of that faith , whereby we are iustified in the sight of God by our good workes , whereby men take notice that wee are true , no counterfeit beleeuers . Wee will conclude this place of St. Iames with the interpretation of Aquinas In Epist. Iacobi Cap. 2. Iacobus loquitur de operibus sequentibus fidem , quae dicuntur iustificare , non secundum quod iustificare dicitur infusio , sed secundum quod dicitur iustitiae exercitatio , vel ostensio , vel consummatio : res enim fieri dicitur , quando perficitur & innotescit : Iames ( saith he ) speaketh of workes following faith , which are said to iustifie , not in that sense that iustification is called * infusion , but in that it is called the exercise , or manifestation , or perfection of righteousnesse : for a thing is said to be done , when it is perfected and made manifest . In the last place the Pontificians alledge Paul to the Galathians , where ( say they ) speaking of iustification by faith without the workes of the Law , hee meaneth , yea and mentioneth the ceremonials of the Law , as Circumcision : therfore hee doth not thereby exclude from Iustification , the workes of grace done in vs and by vs. I answer , first , their allegation is false : for the Apostle thereby the Law , or the workes of the Law , meaneth not only the ceremonials , but the very morals of the Law , as Gal. 3. 10. for it is written , Cursed is euery one that continueth not in all things which are written in the Booke of the Law , to doe them . All things exclude nothing . Secondly , he speaketh of the workes of the Law , both ceremoniall and morall , as they are done euen by the faithfull and regenerate also ; and not onely by others , that euen in that respect they iustifie not in the sight of God. To this end the Apostle saith ( Gal. 3. 11. ) But that no man is iustified by the Law in the sight of God , it is euident : for , the iust shall liue by faith . No man is iustified by the Law : therefore not the regenerate , not Abraham , though hee did workes of the Law ; for he had the Law already written in the tables of his heart , before it came to be written in stone . But , say they , Abraham was iustified through workes . True. But how iustified ? In the sight of God ? No , saith our Apostle . No man is iustified by the Law in the sight of God. In the sight of man he may , as St. Iames meaneth ; but not in the sight of God , as St. Paul plainely expresseth , both here , & in the forenamed place to the Romanes , Rom 4. 2. If Abraham were iustified by workes , hee hath whereof to glory , but not before God. So that the Scripture in two most euident and pregnant testimonies excludes all iustification by workes ; yea , by any workes , in the sight of God , and before God : that by two witnesses of holy Scripture this word of grace , of iustification by Faith , excluding all workes whatsoeuer , ceremoniall or morall , yea ▪ euen in the regenerate themselues , as was faithfull Abraham , the type of all the faithfull , might be established , against all Popish Sophistrie , and doctrines of Diuels . Thirdly , admit the Apostle meant only legall Ceremonies , not morall Duties ( though the contrary is manifest ) yet of those Ceremonies , Circumcision is nominated by the Apostle for one speciall one . Of which he saith , Gal. 5. 2. Behold , I Paul say vnto you , that if ye be circumcised , Christ shall profit you nothing . Circumcision then is vtterly excluded from Iustification ; and , to depend vpon it , makes a man a debtor to the whole Law , Gal. 5. 3. But will some say , for a Christian ( as these Galathians were ) to hold the necessity of Circumcision still , together with Baptisme , makes Christ vnprofitable , and himselfe a debtor to the whole Law. But did not Circumcision iustifie the Iewes before the vse of Baptisme , as Baptisme doth now iustifie , comming in the stead of Circumcision ? Surely , much alike . For if Baptisme now iustifieth , as Pontificians teach , ex opere operato , then Circumcision once iustified ; which the same Pontificians deny . But if Circumcision did not iustifie the Iewes , as the Apostle affirmeth , and Papists themselues confesse ; then Baptisme doth no more iustifie Christians : Seeing that Baptisme is the same and no other to vs , than Circumcision was to the Iewes ; though Papists put a great difference betweene them : saying , that the Sacraments of the New Testament do conferre grace , ex opere operato , but the Sacraments of the Old not so . Wherein , as in other doctrines of the mysterie of godlinesse , they bewray their grosse ignorance . But this by the way . But now , if circumcision , and other ceremonials of the Law of God be excluded from hauing any thing to doe in our iustification in the sight of God , by the obseruation of them ; then what part can Popish Ceremonies , beeing not the ordinances of God , but the inuentions of men , yea most of them the doctrines of Diuels , what part ( I say ) can these challenge in the worke of Iustification ? How shall the going a Pilgrimage to such a Shrine , or to Rome in their yeare of Iubilee , or the obseruation of Canonicall houres , for reciting prayers not vnderstood , or saying ouer by the Bead row so many Pater-nosters and Aue-Maries before such or such an Image , or buriall in a Friars Cowle , and a thousand such trumperies , and meere mockeries , yet all of them very meritorious , with that notorious Meretrix of Rome ; how shall these things come-in for a share in Iustification ? Lastly , wee may obserue how the Apostle , as to the Romanes , so to the Galathians , doth oppose the Law and Faith , as Gal. 3. 12. The Law is not of Faith. But in what respect doth he oppose them ? first in respect of their natures , the one consisting in working , the other in beleeuing : as Rom. 4. 5. To him that worketh not , but beleeueth , &c. Secondly , in respect of their opposite conditions . The condition of the Law is , Doe this , and liue : but the law of Faith is , Beleeue , and liue , as the Apostle declares at large , Rom. 10. 4. &c. Now all this opposition between the Law and Faith , is mainely in the point of Iustification . There is a Iustification by the Law , & a Iustification by Faith ; but so opposite and incompatible , as they can in no wise bee reconciled together : the one doth necessarily exclude the other . Oyle and vineger cannot bee mingled together , but the one will euer floate aboue the other , and admit of no mixture : so the oyle of grace and of faith can abide no mixture with the sharpe vineger of that killing letter the Law , in the worke of iustification in Gods sight ; vnlesse where the Law is entirely and exactly kept in all points . But otherwise the Law and Faith , the Law and the Gospell , doe sweetly conspire together . For , as for the Ceremonies of the Law , in as much as they were types , all answering to the patterne of heauenly things shewed to Moses in the Mount , which patterne was Christ , as the Apostle to the Hebrewes most diuinely sheweth : those Ceremonies , those Types , are now all swallowed vp , and for euer fulfilled in the substance and truth , which is Christ : And as for the morall Law , it is made subordinate to the Faith of the Gospell , so that in euery beleeuer it is the rule of Christian obedience , and holy conuersation . And therefore when the Law was giuen in Mount Sinai , Iesus Christ stands at the top , saying , I am the Lord thy God , which brought thee out of the land of Egypt , out of the house of bondage : Thou shalt haue no other Gods , but me , &c. Now what deliuerance was this ? A temporall deliuerance only ? No : it was a liuely type of our spirituall freedome from the Egyptian seruitude of sinne and Sathan : witnesse the Pascall Lambe ; which slaine , the blood sprinkled saued the Israelites , which was a type of the Lambe of God , that taketh away the sins of the world : And , the Sea diuided , a type of Baptisme ; sauing the soule , and drowning sinne , together with the power of darkenesse , Pharaoh and his Hoast . So that howsoeuer the giuing of the Law was with much terrour , in regard of the manner : yet in regard of the matter being well vnderstood , it must needes bee most comfortable to all the faithfull , who beleeue in Iesus Christ , the Deliuerer from Egypt ; who hath freed vs from the curse of the Law , and will worke in vs both to will and to doe the duties of the Law , as fruits of faith , euen of his good pleasure . Indeed that notable and excellent Preface to the Morall law , I am the Lord thy God , which brought thee out of the land of Egypt , &c. to the common carnall and vnbeleeuing Iewes , was a Riddle : but to the Eagle-ey'd Beleeuer , Iew or Gentile , it is a most cleere Gospell ; setting forth what Iesus Christ hath done for vs , and consequently what wee should doe for him : that as wee beleeue in him , who hath saued and redeemed vs out of the house of bondage , and from the seruitude of the spirituall Pharaoh ; so wee should testifie this our faith , in louing , fearing , seruing and obeying him , in keeping those commandements of Loue ; written not with pen and inke , but with the finger of Gods spirit ; not in tables of stone , but in the fleshie tables of our hearts . As it is in the Song of Zachary , That wee being deliuered from the hands of our enemies , should serue him without feare , in holinesse and righteousnesse all the dayes of our life . Therefore seruants were called à seruando , as being saued by those , to whom therefore they did owe their seruice . In this respect , the Law and Faith , the Law and the Gospell , are not opposite , but sweetely subordinate the one vnto the other : that as Christ hath saued vs from the curse of the Law ; so he propounds himselfe to be serued of vs , by conformity to the Law , in a Christian conuersation . So that the Tree of life sweetning these waters of Marah , Iesus Christ sweetning and sanctifying the Law vnto vs , wee drinke thereof with comfort , to strengthen vs in our way to Canaan , through this wearisome Wildernesse . As Dauid saith , I will runne the way of thy Commandements , when thou hast enlarged my heart . So that Faith and the Law , to wit , the obedience of Gods will , are sweete , yea inseparable companions , and goe hand in hand together throughout the whole Pilgrimage of this life : but in the worke of our Iustification in the sight of God , they are meere strangers one vnto the other ; yea , sworne opposites , that can neuer be reconciled , though the Pontificians would neuer so faine ioyne together Faith Gods Arke , and their owne worke Dagon in their Temple , to stand as copartners in their iustification . But Dagon fals downe , where the Arke standeth : yea , hee loseth his head ( all deuices to pleade for himselfe ) and his hands too , that hee cannot doe one good deede towards his Iustification , but remaines a meere trunck and senslesse blocke . And as the Philistims , while they boasted they had gotten the Arke of God to their Dagon , were not free but the more followed with diuine vengeance : So the Pontificians , while they bragge of faith and good workes as concurring in iustification , they are so farre from being saued from Gods wrath , as that they doe the more incense him against themselues . Nor shall they euer bee free from feeling , and fearing Gods plagues , till with the Philistims , they send home the Lords Arke , with a sinne-offring : that is , vntil they repent of this their profanation of the Faith of Christ ; which is that onely , wherein Israel must be saued , renouncing their own workes , as hauing no more hands than Dagon left them , for to worke their iustification in the sight of God. CHAP. X. A plausible obiection of the Pontificians , for the confirmation of their Iustification by inherent righteousnesse , answered : and diuers reasons added to shew the absurdities of Iustification by inherencie . BVt the Pontificians in the behalfe of their iustification by inherent righteousnesse , obiect : What difference is there ( say they ) betweene Gods pardoning our debts , and giuing vs money to pay them ? A pretty deuice indeede : For so long as they can colour and varnish ouer their hypocrisie by seeming to ascribe the glory of their inherent iustification to God , they thinke all is well enough ; and if probability might stand for proofe , our penny of inherent righteousnesse might proue as good siluer to satisfie for our debts to God , as the price of Christs bloud payde for vs , and imputed to vs. But let Baal pleade for himselfe , seeing he is a God : And for the deciding of this doubt , we haue a leading case in the Gospell , that will easily stint the strife . The case is betweene the Pharisee and the Publican ; both went vp to the Temple to pray . The Pharisee prayed thus , Lord , I thanke thee , I am not as other men , extortioners , vniust , adulterers , or euen as this Publican : I fast twice in the weeke , I giue tithe of all that I possesse . See what notable vertues here be in this Pharisee . But was he therefore , or thereby iustified ? No : the Publican rather . But his pride ouerthrew all : Yet did he not ascribe his vertues to the worke of God in him ? for hee thanked God. Whereupon Augustine saith : Pharisaeus gratias Deo agendo , ab eo se accepisse omnia fate●atur , & tamen improbatus est : The Pharisee in giuing thankes to God , acknowledgeth hee had receiued all things of him , and yet he was vnapproued . And againe , Pharisaeus ille superbe quidem iustum se dicebat , sed tamen Deo gratias agebat : The Pharisee proudly said he was iust , and yet he gaue thankes to God. And in another place , Magis iustificatus descendit de Temple Publicanus ille , peccatorum confessione sollicitus , quàm Pharisaeus meritorum enumeratione securus , quamuis & ipse gratias egit Deo : The Publican went downe from the Temple more iustified , being carefull in confessing his sinnes , than the Pharisee , who was secure in numbring vp his merits , although hee gaue thankes to God for them . And so to these two , Augustine doth apply that saying in the blessed Virgins song . He hath filled the hungry with good things , and the rich hee hath sent empty away . Now the Pontificians may easily see their owne face in this Pharisee . They will be iustified by their inherent righteousnesse . But that is derogatory to Gods glory . But they giue thanks to God for their inherent righteousnes , ascribing it to his gift . So did the Pharisee . Was he therefore iustified ? Yea , St. Ambrose goes a little further , who speaking of this Pharisee , and his proud confession , saith : Aduertit hoc Diabolus , & perfundit eum vlcere graui , vt non teneret caput , mente carnis inflatus , & in eo in quo laudabilis fore crederetur , ibi reprehensibilior iudicaretur . Agebat enim gratias Deo , quod non esset raptor , adulter , iniustus . Qu●m noxie ei luctatus est serp●ns , & gra●●bus ●um spirit ligauit ? studet enim supplantare Diabolus bonis operibus intentos . Denique probabilior Pharisaeus ingressus est Templum , quàm Publicanus , & condemnatus exiu● : The Diuell obserues this , and fils him with a grieuous vlcer , that he should not hold the head , being puffed vp with a carnall minde ; and wherein he thought to be commended , there he was iudged the more worthy to be reproued : for hee gaue thankes to God , that hee was no extortioner , adulterer , vniust . How dangerously did the serpent incounter him , and bound him with grieuous chaines ? for the Diuell studies to supplant those , that are intent and wedded to their good workes , whereby to be iustified before God. Whence we may obserue , what a dangerous doctrine that of the Pontificians is , in seeking to be iustified by their inherent righteousnesse , howsoeuer they would seeme to acknowledge God the author of it . So that by St. Ambrose his doctrine , they that hold this , hold not the head , which is Christ , as the Apostle also speaks : They are puffed vp with a fleshly mind . They are bound in Satans chains . The Diuell fils them full of vlcers ; and they goe away not iustified , but condemned . And Gregory saith ; Propriam laudem quaerunt ex Dei donis : They seeke their owne praise by the gifts of God. But let vs more particularly examine the former obiection ( although it be grounded vpon carnall reason . ) What difference ( say they ) between God : pardoning our debt , and giuing vs money to pay it ? What difference ? very great . For first , it is no where written in Gods Word , that God enableth man by his grace , to pay his owne debt to God. But that God pardoneth our debts , is euery where in the Word ; and wee are taught daily to pray , Forgiue vs our debts . The debter in the Gospell , that ought his Lord ten thousand Talents , but had not to pay : How did hee satisfie his Lord ? hee humbleth himselfe , and desireth his patience , and hee would pay him all . How ? Pay him all , when hee had nothing to pay ? Yes : if his Lord bee patient towards him ; if hee haue compassion on him , and forgiue him the debt , as he did . But for God to enable a man to pay his owne debt to God , is as nouell a doctrine , as it is a thing vncouth , and vnheard of among men , that a creditor should giue his debtor so much money as to discharge his debt , in stead of forgiuing the debt . So that the ground of this obiection is absurd , euen among men , much more with God. Againe , the graces of God are neuer giuen vs for this end , that wee should satisfie Gods iustice thereby , but to glorifie his mercy , and sanctifie his name in the vse of them . Thirdly , the debt wherewith Gods iustice is satisfied , must bee of an infinite value , euen as his iustice is infinitely offended . The only price of this satisfaction is the bloud of Christ , our God and Sauionr . This blood is of infinite value , to satisfie Gods iustice , because it is the bloud of God , Acts 20. 28. But there is nothing inherent in vs , no grace , no vertue , although infused into vs by the merit of this bloud shed , and dipped and dyed in it ( as Pontificians play vpon it ) that can be of an infinite value . For God cannot make vs , who are creatures , to bee Gods , infinite with himselfe the Creator ? But if God should enable vs to satisfie for our selues , and to pay our owne debts to God , it were to make Gods of vs. None can satisfie God for mans sinne , but onely God ; God-man Iesus Christ. Doe we euer reade , that God made man to be his owne Sauiour , as Pontificians blasphemously auouch ? I , euen I am the Lord ( saith God ) and besides mee there is no Sauiour . No Sauiour then but the Lord God. This is peculiar and proper to Christ alone . Acts 4 12. There is no other name vnder Heauen giuen amongst men , whereby we must be saued ; neither is there saluation in any other . Saluation then is in Christ alone ; in vs therefore it is not . In vs it is not to pay our debt for the least sinne : we cannot answer him one for a thousand , as Iob saith ; How should man beiust with God ? If hee will contend with him , he cannot answer him one of a thousand . So that for a man to say , he is iustified by his owne inherent workes , though flowing from Christs merits , is to make a Christ of himselfe . He that aduanceth his graces receiued of God , to such a high pitch , as to esteeme them satisfactory to Gods iustice , is to make the gifts of God , to bee so many Gods. As Ambrose saith ; Inexcusabiles facti sunt , qui Deos sibi Dei dona fec●runt , & quae creata erant ad vtendum , venerati sunt ad colendum : They are become inexcusable , who of Gods gifts haue made Gods to themselues ; and those things which were created to bee vsed , they adore them as an Idoll . Onely Christ is that sacred and mysticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that fish , in whom is found our tribute-money ; to satisfie the Maiesty of God. This money must bee stamped no where but in Gods owne Mint ; as the pure siluer Oare of it is no where found , but in Gods owne Mynes , the holy Scriptures ; no other Image or Superscription must be vpon it , but that of Iesus Christ , and none may tender , or offer it vp to God , but onely Christ. 1. Tim. 2. 6. There is one God , and one Mediator betweene God and man , the man Christ Iesus , who gaue himselfe a ransome for all . This pure ransome , more pure , more precious than gold , will endure no mixture , no allay of any other mettals , much lesse of any drosse . But inherent righteousnesse in vs , though dipped in Christs bloud , as hauing receiued a tincture from it , as they say , if wee offer it to God for currant payment , hee will easily perceiue it counterfeit coine , of our owne mynting , of our owne inuenting , no better than Alcumy , little siluer , but much drosse in it , euen the drosse of humane inuention and corruption , which if it bee brought to Gods touch , turnes colour ; if put in the Skale of the Sanctuary , is found too light ; if cast into the Test of Gods fiery iustice , it is blown all away in smoke . As Esay saith ; Thy siluer is become drosse , thy wine mixt with water . And as Ieremy saith ; Reprobate siluer shall men call them , because the Lord hath reiected them . Our inherent righteousnesse , call it Christs merits , or what you will , is at the best but as Piscis in arido . The fish , while it is in the sea , liueth , moueth , is full of strength and agility ; but vpon the dry land , it straight loseth all his vigour , motion , and life it selfe , and quickly putrefieth : euen so the merits and righteousnesse of Christ , being in him , as in their proper element , are most liuely and vigorous , strong and auaileable to satisfie Gods iustice , and to plunge all our sinnes into the deepe bottome of the bottomlesse deepe of his mercies , by that sweete smelling sacrifice of himselfe once offered : but take any part of these merits of Christ out of him , and put them into our dry and parched sandy soules , and they become of no life , of no validity , to make the least satisfaction for the least sinnes ; yea , in this respect they stinke in the nostrils of God. Our soules are but broken Cisternes , to contain this pure water of life . God could neuer yet finde any thing in vs ; in vs , I say , but onely faith , whereby to iustifie vs : and this faith , not as a worke of ours iustifying vs , but as an instrument applying Christ , by whom , in whom , and for whom wee are iustified . If God iustifie vs for righteousnesse inherent , or dwelling in vs , then God should bee said to iustifie the godly : but the Scripture saith otherwise , That God iustifieth the vngodly . Rom. 4. 5. Now to him that worketh not , but beleeueth on him that iustifieth the vngodly , his faith is counted for righteousnesse . where faith being opposed to working , cannot be said to iustifie , as it is a work . A notable testimony to proue , that our iustification is not from within vs , but from without vs ; not in vs , but on vs ; not of him that worketh , but of him that beleeueth in him that iustifieth : Whom ? the godly ? Nay : but the vngodly . As Augustine saith ; Tu , Domine , benedicis iustum , sed eum prius iustificaa impium : Thou , Lord , doest blesse the iust , but first , he being vngodly , thou iustifiest him . As if hee had said , Being first vngodly , thou diddest iustifie him , and then being iust , thou Lord doest blesse him . How then comes this forraine righteousnesse vpon an vngodly man ? The Apostle sheweth ; His faith is counted for righteousnesse . How ? His faith layes hold on Christ , who is the Lord our righteousnesse : being made vnto vs of God , wisedome , and righteousnesse , and sanctification , and redemption , that according as it is written , He that glorieth , let him glory in the Lord. But will the Pontifician say , Doe you call the graces of Christ in vs counterfeit coyne , drosse , reprobate siluer , &c. Yes , if ye reckon it for pay , to satisfie Gods iustice withall : in this sense in vs , it is meere counterfeit , drosse , reprobate siluer , coyned in the Mint of Satans forgeries . It is but as the Sunne-beame vpon a dung-hill , raysing vp a stinking vapour , in stead of a sweete odour in Gods nostrils . But the graces of God in vs , flowing from our head Christ Iesus , in whom wee are first iustified by faith , are the matter of our sanctification , and the consequent fruits and effects of our iustification . Thus , they are a Well of liuing waters , springing vp in vs vnto eternall life . Thus , they are a garden of spices , yea of costly Spicknard , yeelding a fragrant smell , while the Sunne of righteousnesse shines vpon them . Thus are they more pure and precious than gold , yea , than much fine gold . Thus are they so many precious stones , to paue our way that leades to the Kingdome of Heauen : Yea thus , so many peerelesse Pearles which adorne our Crowne of grace here , and shall much more gloriously imbellish and beautifie our Crowne of glory hereafter . Thus , all our good works , and words , and thoughts , are precious euen in Gods sight through Christ. They will stand before his mercy seate , but they dare not stand before the Tribunall of his strict and seuere iustice . They dare come before God , as a proofe of our faith and obedience , but not as a price of our sinne and disobedience . And at the best , cause we haue to pray Gods mercy for them , but in no case to pay his iustice with them . Now there be many reasons , why inherent righteousnesse is no formall cause of our iustification in the sight of God. First , because it is a meere humane inuention : It hath no warrant in Gods Word , and consequently , no warrant at all . Will the Pontificians herein , as they are willing in other things , stand to the iudgement of their father Aristotle ? Hee saith ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : All things are better determined according to the Law , than according to mans will : for it is no sure rule . Tertullian said of an errour of Hermogenes , about the creation of the world of a pre-existent matter : Scriptum esse doceat Hermogenis officina . Si non est scriptum , timeat : Let the shop of Hermogenes shew this to be written . If it be not written , let him feare . Now iustification is a fundamentall doctrine , that cannot stand but vpon the Sciptures . Iustification is by faith , and faith comes by hearing , and hearing by the Word of God. The word is neare thee , euen in thy mouth , and in thy heart ; that is , the word of faith , which we preach : for with the heart man beleeueth to righteousnesse , and with the mouth confession is made to saluation . Let Pontificians feare to frame such a iustification , as they finde not in the Scriptures . Secondly , because inherent righteousnesse doth not only diminish the glory , but euen abolish the merit of Christ in all his sufferings . His glory it is , to bee our whole and sole Sauiour ; this glory hee will not impart to any creature : for hee saith ; I , euen I am the Lord , and besides me there is no Sauiour . Stella obserueth well , saying ; Redemptor & redemptus inuicem se excludunt : To be a Redeemer , and to be redeemed , are two incompatible things , and cannot consist together . But the faithfull are called , The redeemed of the Lord , Esa. 62. 12. and the Lord the Redeemer ; therefore in no sort can they be their owne Redeemers , vnlesse Christ bee denyed to bee their Redeemer , and they his redeemed . Againe , the merit of Christs sufferings , was to intitle vs to the intire obedience and righteousnesse of Christ , to make it as firmely and wholly ours by imputation , as our sinne was his by imputation . But inherent iustification robs Christ of his glory , seeing thereby euery man becomes his owne Sauiour , atleast in part , and so Christ is denied to bee a perfect and alone Sauiour . And seeing inherent righteousnesse challengeth only a part of Christs merits , and consequently , alloweth him to be but a party-Sauiour , and so also that he bore our sinnes but in part , to the end we might fill vp what is wanting , eyther by our owne workes , or by the surplusage of some fained Church-treasure , and workes of supererogation or satisfaction . Hence it is , that Christ being diuided , and our righteousnesse parted betweene him and vs , that his death comes vtterly to be abolished , and of none effect . For as the Galathians ioyning circumcision with Christ , and their workes with faith ▪ in their iustification came to be abolished from Christ , and Christ profited them nothing : So all Popish inherency of righteousnesse , ioyning Christs merits and mans workes together , doth vtterly annihilate and frustrate the death of Christ. For faith and workes are opposite , and exclude each other in the point of iustification . As the Apostle saith ; If by grace , then it is no more of workes , otherwise grace is no more grace . But if it bee of workes , then is it no more grace , otherwise worke is no more worke . So that grace and workes , are vnreconcileable and incompatible in the worke of iustification . Although the Trent Councell doth , according to her manner , most impiously abuse that former place to the Romanes , applying it onely to exclude merit of condignity from those workes , which goe before iustification , though not merit of congruity , according to her equiuocall scope : destroying in one little Chapter the true nature and property of faith and grace in our iustification . A third reason condemning Popish iustification by inherent righteousnesse , is because it peruerteth the whole tenure of the Gospell , and those clouds of testimonies therein , all euidently prouing our iustification by Christ through faith , as hath been formerly declared . A fourth reason , because it fils the heart with pride , as we haue seene in the example of that Pharisee , who though he acknowledged God to bee the Author of his many vertues , yet because he rested in them , and placed therein his righteousnesse and perfection , he failed of Gods approbation . And we see the Apostle doth often strike vpon this string , shewing how pride doth necessarily follow this iustification by workes at any hand : for by faith boasting is excluded , Rom. 3. 27. & 4. 2. & 1. Cor. 1. 29. & Ephes. 2. 9. Not of workes , least any man should boast . Implying , that works in iustification , is as the Leauen of the Pharisees , it sowers and swels the whole lumpe . And there must needes bee an intolerable height of pride in that mans heart , that dare with Lucifer , ascend into the seate of God , and aspire to be like the most High , by ioyning his workes and Christs merits together , whereby hee will be iustified in the sight of God , and become a fellow-Sauiour with Iesus Christ. A fift reason followeth hereupon , That consequently this doctrine of inherent iustification leades a man headlong to hell . For as it teacheth a man to aspire to a partnership with Christ in his glory , in the worke of iustification : so it maketh him to haue fellowship with the Diuell and his Angels , in their eternall condemnation . It is not possible this doctrine should euer bring a man to Heauen ; it being as it were a Ladder , the one side whereof is of Timber , and the other side of a Reed , ioyned together by rotten steps . For mans workes are that side of Reede , and Christs merits are the other side of Timber of the Tree of life , both ioyned together by the steps of vnsound doctrine of inherent righteousnesse : Like those feete , part of yron , and part of clay , no way cohering together . In a word , this doctrine of inherent righteousnesse , is a false and deceitfull doctrine : which as it can neuer truly iustifie a man in Gods sight , so it can neuer satisfie the conscience with solid comfort . For , that which iustifies a man in the sight of God , giues a man boldnesse and confidence in his presence . Therefore the Apostle saith , Beeing iustified by Faith , we haue peace with God through our Lord Iesus Christ ; by whom also we haue accesse by Faith into this grace , wherein wee stand , and reioyce in hope , of the glorie of God , &c. And chap. 8. 33. Who shall lay any thing to the charge of Gods chosen ? It is God that iustifieth . And , Heb. 10. 19. where hauing shewed that our iustification stands in remission of sinnes ; he inferreth thereupon , That we haue boldnesse to enter into the Holyest , that is , into heauen , by the bloud of Iesus . This is it that giues vs true peace of conscience in our selues , and confidence towards God. But inherent righteousnesse can neuer giue vs this peace of conscience , this confidence towards God , being at the best mingled with infinite imperfections and corruptions . Euen Bellarmine himselfe confesseth , That it is the safest and securest course to relye vpon the only merits of Christ. And we reade , that Stephen Gardiner , that bloudy persecuter of Gods Saints , lying vpon his death bed , and being demanded by some that stood by , a reason of his faith , how hee looked to be saued : His answer was , That ( for his part ) hee beleeued , he could not be saued but by the only merits of Iesus Christ : but ( saith hee ) this is a secret , and must be kept from the peoples knowledge ; for if this gap bee once set open , then farewell all good workes . Yea Pope Gregory the Seuenth , that notorious Hildebrand , recounting his many pontificall prerogatiues ; and among them , that one , That if the Bishop of Rome haue any personall defaults , yet vndoubtedly he is sanctified by the merits of blessed Peter : but at length , hauing drunk-in such store of iniquitie , like water , as an old leaking ship , now ready to sinke in the very hauens mouth ; being put to a pinch , vpon the apprehension of Gods approaching arrest , haling him vnto iudgement ; then he could learn to say , I find my selfe so surcharged with the huge weight of my sinns , that there remains for me no hope of saluation , but in the sole mercy of Iesus Christ. So that the very Arch-Pontificians themselues in their death , when their conscience is made their iudge , renounce their own Doctrine , & seeme to desire to dye good Protestants : like Balaam who wished he might dye the death of the righteous . But I cānot see by what way such dubbling Wanderers can come to heauen : because , as in their life they denyed the doctrine of Faith ; so in their death they are ( for ought wee may deeme ) deuoyd of the duety of charity . Dye they not in a most preposterous malice and enuy ? They would goe to Heauen , but would pull the Ladder after them , lest the simple people should follow them . So the Hypocriticall Pharisees , who shut vp the Kingdome of Heauen against men ; neither going in themselues , nor suffering those that would , to enter in . Thus the Testimony of Romane Catholickes themselues may bee sufficient to conuince the vanitie and falshood of their iustification by their inherent righteousnesse . But yet for more confirmation of the truth , and confutation of this damnable doctrine of Popery ; let vs take a briefe view of the faith , and opinion , which the Saints of God from time to time haue had concerning their owne inherent righteousnesse . Abraham the father and figure of the faithfull , for all his workes , yet was not iustified by them in the sight of God , as the Apostle testifieth of him , Rom. 4. 2. for if Abraham were iustified by workes , he hath whereof to glory , but not before God. This onely testimony might stand for all , to proue wherein the righteousnesse of all the faithfull consisteth , whereby they stand iust in the sight of God ; to wit , not in their inherent righteousnesse , but in the onely righteousnesse of Christ imputed , and by faith applied . Thus Iob confessed he stood iustified , Iob 9 2. How should man be iust with God ? if he will contend with him , hee cannot answer him one of a thousand . And ver . 20. If I iustifie my selfe , mine owne mouth shall condemne me : if I say , I am perfect , it shall also proue me peruerse . And Chapt. 25. 4. How can man bee iustified with God ? yea , Chapt. 9. 15. whom ( saith he ) though I were righteous , yet would I not answer , but I would make supplication to my Iudge . Indeede towards his friends he stands stoutly in the iustification of himselfe , namely , of his integrity and sincerity , and that hee was no hypocrite , as they , no lesse vncharitably , than vntruely charged him ; but towards God he beares himself farre otherwise : before him he humbles himselfe , he makes supplication to his Iudge , & saith , Chap. 9. 30. If I wash my self with snow-water , and make my hands neuer so cleane , yet shalt thou plunge me in the ditch , and mine owne clothes shall abhorre me : for he is not a man , as I am , that I should answer him , and we should come together in iudgement . And Chapt. 10. 14. If I sinne , then thou markest mee , and thou wilt not acquite me from mine iniquity . If I bee wicked , woe vnto me : and if I be righteous , yet will I not lift vp my head ; I am full of confusion , &c. But had Iob no good workes ? Yes , looke vpon his life described in his 29. 30 ▪ & 31. Chapters . Hee was an eye to the blinde , and a foote to the lame , a deliuerer of the poore , fatherlesse , and friendlesse from the oppressor , breaking the iawes of the wicked , and plucking the spoile out of his teeth : He wept for him that was in trouble , and his soule was grieued for the poore . And though hee were a great man , a wise man , a Prince , yet hee ate not his morcels alone , but the poore and fatherlesse fed with him . The naked limmes blessed him , being warmed with the fleece of his sheepe . What sinne was Iob addicted to ? and what actions of piety and mercy did he not abound in ? Insomuch , as in respect of his sincerity and integrity of heart , hee durst say , If I haue walked with vanity , or if my foote hath hasted to deceit , let me be weighed in an euen ballance , that God may know mine integrity . And God knew his integrity , giuing testimony vnto it , that he was a man perfect and vpright , and one that feared God , and eschued euill . Yet all this righteousnesse Iob renounceth , when he comes to the strict tryall of Gods Tribunall . For , comming to stand in Gods presence , he saith , Chapt 42. 5. I haue heard of thee , by the hearing of the eare ; but now mine eye seeth thee : wherefore I abhorre my selfe , and repent in dust and ashes . An admirable type of a faithfull man , not trusting in his owne inherent righteousnesse , but in the onely mercy of God through Christs merits , whereby onely he stands iustified in the sight of God. Was not Dauid also a holy man , an honest hearted man , after Gods owne heart ? yet he professeth , Psal. 71. 15. &c. My mouth shall shew forth thy righteousnesse , and thy saluation all the day : for I know not the numbers ( that is , the perfections ) thereof . I will goe in the strength of the Lord God , and will make mention of thy righteousnesse , euen of thine onely . And in the beginning of the same Psalme , In thee , O Lord , haue I put my trust , let me neuer bee put to confusion , deliuer me in thy righteousnesse . And Psalme 89. 16. speaking in the name of all the faithfull , he saith ; In thy name shall they reioyce all the day , and in thy righteousnesse shall they make their boast . And vpon the 32. Psalme , Paul hath these words , as a Commentary of Dauids words , Rom. 4. 6. Euen as Dauid also describeth the blessednesse of the man , vnto whom God imputeth righteousnesse without workes , saying : Blessed are they whose iniquities are forgiuen , and whose sinnes are couered : Blessed is the man to whom the Lord will not impute sinne . But Dauid disclaimeth the iustification of all inherent righteousnesse in the sight of God , Psal. 143. Heare my prayer , O Lord , giue eare to my supplication ; in thy faithfulnesse answer me , and in thy righteousnesse , And enter not into iudgement with thy seruant : for in thy sight shall no man liuing be iustified . And Psalme 30. If thou , Lord , shouldst marke iniquities , O Lord , who shall stand ? But there is forgiuenesse with thee , that thou mayst be feared . So Esay , that Euangelicall Prophet , aduanceth Gods righteousnesse , and disauoweth mans righteousnesse . Esay 54. 17. This is the heritage of the seruants of the Lord , and their righteousnesse is of me , saith the Lord. Yea , say the Pontificians , our inherent righteousnesse is of the Lord. Nay , saith Esay , chapt . 64. 6. We are all as an vncleane thing , and all our righteousnesse are as filthy rags . Yea , say the Pontificians , before we be regenerate , and be in Christ. But Esay speaketh of the Church of the Iewes , of the circumcised , to whom circumcision was a signe of regeneration , and of Gods Couenant of grace , and a seale of faith ; and Esay puts himselfe in the number . Was Esay now vnregenerate ? And in the name of himselfe , and the whole Church of the Iewes , hee renounceth all inherent righteousnesse , as filthy rags ; in no sort to bee patched and pieced to that garment of saluation , to that robe of righteousnesse , namely , Christs righteousnesse , imputed and put vpon vs by the hand of faith ; wherein Esay and all the faithfull reioyce : as hee saith , Esa. 61. 10. I will greatly reioyce in the Lord , my soule shall be ioyfull in my God : for he hath clothed me with the garments of saluation , he hath couered me with the robe of righteousnesse , as a Bridegroome decketh himselfe with ornaments , and as a Bride adorneth her selfe with her Iewels . And in the 43. of Esay , vers . 25. & 26. there is a flat opposition betweene Gods mercy , and our workes in iustification : I , euen I am hee that blotteth out thy transgressions for mine owne sake , and will not remember thy sins . But may not our workes come in as sharers with Gods mercies ? What workes ? The Prophet addeth in Gods person : Put me in remembrance , let vs pleade together : declare thou , that thou mayst be iustified . If God pleade with vs in iudgement , we haue no euidence of any workes in vs , whereby to be iustified in his sight . But our workes and obedience to Gods lawes are called our righteousnesse . As Matth. 5. 20. Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees , yee cannot enter into the Kingdome of God. I answer , this place may well be vnderstood of Euangelicall righteousnesse , opposite to that legall righteousnesse of the Scribes and Pharisees , and so Christ points vs to the righteousnesse of faith in him . But admit our workes be called our righteousnesse . what then ? doth it follow that this is our righteousnesse , to iustifie vs in the sight of God ? Nothing lesse . For Moses saith ( speaking of obedience to Gods commandements , Deut. 9. ) Speake not thou in thy heart , after that thou art come to possesse that good Land , saying , For my righteousnesse the Lord hath brought me in to possesse this Land. No , faith Moses , vnderstand that the Lord thy God giueth thee not this good Land to possesse it , for thy righteousnesse . Now the Land of Canaan was a type of Gods Kingdome , which wee cannot come to possesse by our own inherent righteousnesse . Whereupon St Ambrose in his enarration vpon the 43. Psalme , but according to our accompt 44. v. 3. They got not the Land in possession by their owne sword , &c. saith , Patres nostri , vtpote proximi & haeredes Patriarcharum , plantati in terra repromissionis , non suis hoc meritis vindicabant : Our fathers , to wit , the next successours and heires of the Patriarches , beeing planted in the Land of promise , did not claime this as due to their merits . Ideo nec Moses cos induxit , ne Legis hoc existimetur esse , sed gratiae ; Lex enim merita examinat , gratia fidem spectat : Therefore ( saith he ) neither did Moses bring them in thither , that it might not be reckoned as the worke of the Law , but of Grace ; for the Law examineth workes or merits , but Grace respecteth faith . Therefore , as not Moses , but Iosua or Iesus ( forso was his Name ) was appointed to bring the children of Israel into the possession of Canaan , the Land of promise ; which importeth also the Land of mercy , or of grace : So not the Law giuen by Moses , but Iesus Christ , by whom came grace and truth : hee our true Ioshua bringeth his people into the possession of grace and glory . Ergo qui non in brachio suo , hoc est , in sua operatione praesumit , sed in Dei gratia , credens , quòd non facta sua vnumquemque iustificant , sed fides prompta : dicit Domino , Tues ipse Rex meus , & Deus meus , qui mandas salutes Iacob ▪ Therefore ( saith holy Ambrose ) he that presumeth not in his owne arme , that is , in his workes , but in the grace of God ; beleeuing , that not a mans workes , but his prompt and cleare faith , doth iustifie him : this man saith vnto the Lord , Thou art my King , and my God , that commandest saluation for Iacob . True it is , that the same Father in another place saith ; Sola fides non sufficit : operari per dilectionem , &c. Sole faith is not sufficient : it is necessary that faith worke by loue , and conuerse worthy of God. And a little after , Festinemus , &c. Let vs hasten to enter into that rest , because faith is not sufficient , but a life beseeming faith must be added , and great care vsed , that faith bee not idle . For it is necessary for euery one that would possesse Heauen , to adorne his faith with good workes . So he . True : a most pious and Christian speech ; but in all this he saith not , that faith alone is not sufficient to iustifie vs in the sight of God , and so to bring vs to the possession of Heauen : for then hee should contradict himselfe elsewhere , where hee saith ; Sublatis omnibus operibus legis , sola fides posita est ad salutem : All the workes of the law being remoued , onely faith takes place in our saluation . Marke , he saith ; Sola fides : onely faith . And againe , the same Father saith elsewhere : Non operibus iustificamur , sed fide , quon●am carnalis infirmitas operibus impedimento est , sed fidei claritas factorum obumbrat errorem , quae meretur veniam delictorum : We are not iustified ( saith he ) by workes , but by faith ; because the infirmity of the flesh is an impediment to workes , but the glory of faith doth couer the errour of our workes , which faith obtaineth remission of sinnes . And againe ; Infirmitas excludit à venia , & fides excusat à culpa : Our infirmity excludeth vs from pardon , and faith excuseth vs from blame . And setting downe his peremptory iudgement , grounded vpon Scripture , he saith : Arbitramur secundum Apostolum , iustificari hominem per fidem sine operibus legis . Iustificetur ergo ex fide Dauid , qui per legem peccatum agnouit , sed peccati veniam ex fide credidit : Wee definitiuely conclude ( saith hee ) according to the Apostle , that a man is iustified by faith without the workes of the law . Therefore let Dauid be iustified by faith , who by the law acknowledged his sinne , and by faith beleeued the pardon of his sinne . And againe elsewhere : Deus clementia bonitatis suae semper homini procurans , vt & quod sine lege peccatum erat , & in lege , posset deleri : hoc decreuit , vt solam fidem poneret , per quam omnium peccata abolerentur : That is , God by the clemency of his goodnesse , alwayes prouiding for man , that both sinne committed without law , and in the law , might be blotted out : hath made this decree , to appoint sole faith , whereby all mens sinnes might be abolished . Now compare these iudicious sayings of this holy man , with that hee said formerly , that sole faith is not sufficient , but a good life must be added ▪ and it will plainly appeare , that he speakes of faith alone , as sufficient to iustifie vs in the sight of God , and to procure vs the possession of heauen ; yet hee meanes not a solitary and dead faith , but such a faith , as is a liuing and sauing faith , working by loue , which hath as well a worke of sanctification in a holy life amongst men , as of iustification by a holy beliefe in the sight of God. For there is frequent mention of a twofold righteousnesse in the workes of ancient Fathers : The one of iustification before God , which is the righteousnesse of faith ; the other , of iustification before men , which is the righteousnesse of workes . This second , is via regni ; the way to the kingdome : that other of faith , is caus●●egnandi ; the cause of our reigning in this kingdome . Saint Paul also disclaimeth all his former Ph●risaicall life , which , as touching the Law , was vnreprouable , calling and accounting it but drosse and dung . Nay , now after his conuersion , hauing walked holily and faithfully in his Apostolicall vocation and Ministery , so that he knew nothing by himselfe : yet what saith he ? Although I know nothing by my selfe , yet am I not therby iustified : but he that iudgeth me is the Lord. And renouncing all his inherent righteousnesse , all his desire was to bee found in Christ , not hauing his owne righteousnesse , which is of the Law , but that which is through the faith of Christ , the righteousnesse which is of God by faith . To omit the multitude of testimonies of holy men of God , the fathers of the Church , from time to time , who in their writings doe renounce their own inherent righteousnesse , as iustifying them in the sight of God : Let vs , for conclusion of this point , adde a few memorable sayings vttered by dying men , such as were of a holy life & conuersation , now agoing to appear before the dreadfull Tribunall of Gods most strict and vnpartiall iudgment , & now sealing vp their faith with their last breath . Possidonius in his 27. Chapter of the life of Augustine , tels a memorable story . Augustine ( saith he ) told vs , that hee heard a most wise and pious answer of Ambrose , of blessed memory , drawing neare his end , which he much praised and commended : for when that venerable Father lay vpon his death-bed , and was desired of the faithfull standing about his bed , with teares , that hee would aske of the Lord a longer time of his Pilgrimage here , he answered them : * I haue not so liued , as that I am ashamed to continue amongst you ; nor yet am I affraid to dye , because we haue a good Master . And herein ( saith Possidonius ) our Augustine now aged , did admire and praise his words , as refined in the fire , and weighed in the ballance . For therefore is hee to be vnderstood to say : Nor doe I feare to dye , because wee haue a good Master ; lest he might be thought to trust and presume too much vpon his most sanctified life . But I haue not so liued , that I am ashamed to liue among you : this he said in regard of that , which one man might know of another ; for knowing the tryall of diuine iustice , he said , he relyed more vpon the goodnesse of his Lord , than vpon his owne merits : to whom also he prayed daily in the Lords Prayer , Forgiue vs our debts , &c. Bernard , when hee seemed to drawe his last breath , being in a trance , he thought he was presented before the Tribunall of his Lord : And Sathan also stood opposite against him , charging him with many wicked accusations . And when hee had prosecuted all to the full , then the man of God was to pleade for himselfe . And being no whit terrified or troubled , he said : I confesse I am vnworthy ; nor can I obtaine the Kingdome of Heauen by mine owne merits : But my Lord obtaining it by a double right , to wit , by the inheritance of his Father , and by the merit of his passion , contenting himselfe with the one , hee bestoweth the other vpon mee : by whose gift , claiming it as mine owne right , I am not confounded . At this word , the enemy went away confounded . There is extant an exhortation of Anselme to a dying brother , set downe in most sweet words . When any brother seemeth to be extremely oppressed , it stands both with piety and prudence , that he be exercised by a Prelate , or some other Priest , with these questions and exhortations vnder written . And first , let him be demanded : Brother , doest thou reioyce , that thou shalt dye in the faith ? and let him answer : I do . Confesse that thou hast not liued so wel as thou shouldest : I confesse it . Doest thou repent of it ? I doe repent . Hast thou a will and purpose to amend , if thou shouldst haue time to liue longer ? Yes . Doest thou beleeue that the Lord Iesus Christ , the Sonne of God , dyed for thee ? I beleeue it . Doest thou beleeue thou canst not bee saued , but by his death ? Yea. Doest thou from thy heart thank him for this ? I doe . Giue therefore , while there is life in thee , alwayes thankes vnto him , and put thy whole trust in this his onely death . Commit thy selfe wholly to his death . Couer thy whole selfe with this death , and wrap thy selfe wholly in it . And if the Lord goe about to iudge thee , say : Lord , I put the death of our Lord Iesus Christ betweene me and thy iudgment ; otherwise , I will not contend with thee . If he shall say , that thou hast deserued damnation ; say thou , I set the death of our Lord Iesus Christ betweene mee and my illdeseruings , and assigne me the merit of his most precious passion for my merit , which I my selfe should haue had ; but alas haue not . Let him say againe : I put the death of our Lord Iesus Christ betweene mee and thy wrath . Let him also say three times ; O Lord , into thy hands I commend my spirit . And let those that stand about him , answer : Into thy hands , O Lord , we commend his spirit . And he shall dye secure , and shall neuer see death . The same Anselme in his meditations , as it were setting himselfe before the Tribunall of Gods iudgement , whereby he declareth that neither the life of the regenerate , nor good workes can stand against diuine iustice , but onely Christ the Mediator , saith ; My life doth terrifie mee : for my whole life being exactly discussed and sifted , doth appeare to me either to be sinne , or meere barrennesse . And if any fruit appeare therein , it is either so counterfeit , or imperfect , or one way or other corrupt , as it cannot but displease God : for all of it is either sinnefull and damnable , or vnfruitfull and contemptible . But why doe I separate or distinguish vnfruitfull from damnable ? For if it be vnfruitfull , it is damnable : For euery tree which bringeth not forth good fruit , shall be cast into the fire . O therefore drie and vnprofitable tree , worthy of eternall fire ! what wilt thou answer in that day , when it shall be required of thee , euen to a moment , how thou hast spent all that time limitted and bestowed on thee to spend thy life in ? O extremity ! On the one side sinnes accusing ; on the other iustice affrighting : vnderneath , Hels horrible Chaos gaping : aboue , the angry Iudge : within , the conscience boyling ; without , the world burning . The righteous shall scareely be saued ; the sinner taken tardy , where shall hee appeare ? To lurke , shall be impossible , to appeare intolerable . Who shall aduise me ? Whence shall I expect saluation ? Who is he that is called the Angell of great counsell ? The same is Iesus . The same is the Iudge , betweene whose hands I tremble . Pause awhile , O sinner , doe not despaire . Hope in him , whom thou fearest , flye to him from whom thou hast fled . O Iesus Christ , for this thy name sake , deale with mee according to this name : looke vpon this wretch calling on thy name . Therefore , O Iesus , bee my Iesus for thy names sake . If thou shalt admit me into the large bosome of thy mercy , it shall be neuer a whit the narrower for me . True it is , my conscience hath deserued damnation , and my repentance sufficeth not for satisfaction : but certaine it is , that thy mercy surpasseth all misdeedes , &c. It is recorded of Edward the Confessor , once King of this Island , that lying on his death-bed , his friends about him weeping , he said ; If ye loued mee , ye would forbeare weeping , and reioyce rather , because I goe to my Father , with whom I shall receiue the ioyes promised to the faithfull ; not through my merits , but by the free mercy of my Sauiour , who sheweth mercy on whom he pleaseth . Thus by these and such like testimonies of holy and deuout men , not in their Rhetoricall declamations , to winne applause with men , but in their saddest meditations , as standing in the presence , yea before the dreadfull Tribunall of that iust God : it may easily appeare , what confidence is to be put in the best mans workes , or inherent righteousnesse . All these will proue but dry fewell and stubble , when they come to that consuming fire , to those euerlasting burnings . It is an easie matter for a carnall man , seduced with errour , and possessed with the spirit of pride , while hee is in his prosperitie , and senslesse securitie , as little considering , as conceiuing the power of Gods wrath , as Dauid speakes ; as little knowing the nature of sin , as the terrour of Gods strict iustice , to be pussed vp with an opinion of a few poore beggarly supposed good deeds . Iust like our first Parents , who when they had sinned , and so incurred Gods eternall wrath , got a few figge-leaues to couer their nakednesse and shame , thinking themselues now safe and secure enough . But no sooner did they heare the voyce of the Lord God , comming as a Iudge towards them , but for all their figge-leaues , they runne and hide themselues among the Trees of the Garden . Their figg-leaues quickly beganne to wither , when once the fire of Gods iealousie beganne to approach . But let now the brauest Pontifician of them all , standing so much vpon the pantofles of inherent righteousnesse , let him lav aside his carnall security , his loue of the world , his wilfull blindnesse , hauing looked his face in the glasse of Gods Law , and catechised himselfe according to the strict Canon thereof , &c. and let him now bethinke himselfe of an account he is to make , and that presently , before a most seuere and vnpartiall vncorrupt Iudge , of all his thoughts , words , workes , omissions , commissions ; let him take into his consideration ( if hee haue so much grace and iudgement to consider ) the nature of sinne , which is such , as the least sinne is sufficient to damne him soule and body for euer : for , Hee that keepeth the whole Law , and yet faileth in one point , is guilty of all . And the Law saith , Cursed is euery one that continueth not in all things written in the Law to do them . Mark , In all things : yea such is sin , as it could not be purged , nor mans soule redeemed from it , nor Gods wrath appeased , nor his iustice satisfied , but by the only death of the only son of God. Tel me , what that iustice is , which will not be satisfied : Tell me what that sin is which will not be expiated , but by the extreame humiliation , bloud-shedding , death & passion of the deerest son of the eternall God ? Tell me , how seuere is that iustice , how implacable that indignation against sin , which would not spare the most immaculate Lambe of God , the pure spotlesse Sonne of righteousnes , euen righteousnes , holines & innocency it selfe ? These things well weighed & digested in thy more refined iudgment , according to the standard of the Sanctuary ; come now Pontifician , glittering in thy white linnen of thine inherent righteousness , set thy self before Gods dreadful Tribunall , to receiue thy eternal doom , according to thine own deseruings : bring with thee all thy merits , number now before the iudge of heauen & earth thy many pilgrimages , thy many Prayers , Pater-nosters , Aue-Maries , Canonicall houres , Shrifts , Shrines adored , Saints inuoked , and the like : But thy conscience will giue thee , that all these being but will-worship , and humane inuentions ; of which God wil say , Who required these things at your hands ? condemned also in Esay , saying , Their feare towards me was taught by the precept of men : they will vanish into smoke when they are tryed in Gods Test. Therefore howsoeuer the Romane-Catholicke Church preferres these her own Rites , and Ceremonies , and Ecclesiasticall obseruances of her own inuention , as beeing more holy and more meritorious , than those duties of Christian holinesse commanded and prescribed in Gods Word : yet in the more sober iudgement of thine vnpartiall Conscience , know , that if God respect any righteousnesse at all in vs , it must be that especially , which himselfe hath commanded . If therefore thou hast any store of these , bring them with thee . If thou canst , Tell this Iudge , that thou hast dealt truely and iustly with all men , that thou hast beene liberall to the poore , giuen much Almes , yea perhaps bequeathed all thy goods and possessions to pious vses , euen in thy life time ; and that not to the maintenance of a Monasticall Society of lazie and lustfull Abbey-lubbers , but vpon the truly poore indigent Brethren of Christ ; that thou hast dispossessed and diuested thy selfe of all earthly preferment and honor , & so become poore for Christs sake ; thou hast exercised thy self with watchings & fastings , not as man , but as the Lord hath commanded ; and much more than all this , if thou canst alledge for thy selfe . Well ▪ But all these things must now bee weighed in a iust and euen ballance , not of mans imagination , but of Gods strict iudgement . Now will not he finde , thinkest thou , an infinite lightnes in thy best works ? will not his most pure eyes easily discerne thy most pious actions to be fraught with many imperfections , defiled with the mixture of manifold corruptions , as water running through a puddly chānel ? he will discouer in all these works of thine , besids infinite defects & faylings in all , thy many sinister ends ; the pride of thy heart , thy self-loue , the loue of vaine glory , the loue of thine own felicity , more than of the glory of God , & a thousand secret corruptions , lurking in the secret corners of thy selfe-deceiuing heart . Nay , besides this , thou canst not number vp so many good dueties which thou hast done , as this all-seeing Iudge can number , and set before thee greater and weightier duties , which thou hast altogether omitted . And more than that too , this Iudge can muster vp vnto thee whole Legions of sins , which thou hast committed , the least whereof , all the men in the world , with all their merits , their arrogant works of supererogation , the fained treasure of the Church , with Masses and Dirges , and whatsoeuer else man or Angel can deuise , cannot possibly appease the wrath , and satisfie the iustice of this Iudge for . For if all the Creatures in the world could satisfie Gods iustice for one sinne : wherefore dyed the innocent Lambe , and the only Sonne of God ? Well then , in this case what wilt thou doe ? whither wilt thou flye ? where wilt thou seeke reliefe for thy perplexed spirit ? where comfort for thine appalled conscience ? where a sanctuary for thy soule , now pursued with the hue and cry of diuiue iustice and reuenge , of hell , and Satan , of the guilt of thy tormenting conscience for sinne ? Thy good workes and merits ? They cry guilty before Gods throne , of many imperfections , defects , corruptions . If thy actuall transgressions , which are many , if thy totall omissions of dueties which thou oughtest to haue done , should bee silent , yet euen thy best actions , which thou bringest to pleade for thee , would , and must tell the truth , and become a full grand Iurie to bring-in the verdict of thy condemnation . And then thou shalt be found such , as the Gospell hath doomed : who pleading their great workes before the Iudge , receiued this sentence , I know you not , depart from mee yee workers of iniquitie . Dost thou not thinke it safest now to bee of thy Brother or thy Father Bellarmines minde , who , howsoeuer , as a member of the Papall State , he writ mainely against the truth of iustification : yet one time speaking his conscience , and vttering his priuate iudgement , said , Propter incertitudinem propriae iustitiae , & periculum inanis gloriae , tutissimum est fiduciam in sola Dei misericordia , & benignitate reponere : Because of the vncertainty of our owne righteousnesse , and the perill of vaine glory , it is most safe to repose our confidence in the only mercy , and fauour of God. Only herein be vnlike this Brother or Father of thine : For this sentence of his standing in his workes , shall rise vp in iudgement against him at the latter day , for all his lyes spoken through hypocrisie : but let it teach thee , so to renounce all thy supposed merits , as reposing thy selfe in the only mercies of God , and merits of Christ , thou mayst , flying from Babylon , finde mercy and saluation in the great day of the Lord Iesus . Let me hereunto adde a passage or two , one out of Augustine his Manual ; which Booke though it bee fathered vpon some other Author , yet the chiefe matter of it is confessed to bee collected out of Augustines Workes : In omnibus aduersitatibus non inuenio tam efficax remedium , quàm vulnera Christi : in illis dormio securus , & requiesco intrepidus , Christus mortuus est pr●nobis . Nihil tam ad mortem amarum , quod morte Christi non san●tur . Tota spes mea est in morte Domini mei . Mors eius meritum meum , refugium meum , salus , vita , & resurrectio mea : meritu● meum , miseratio Domini . Non sum meriti inops , quamdiu ille miserationum Dominus non defuerit . Et misericordiae Domini multae , multus ego sum in meritis : Quanto ille potentior est ad saluandum , tanto ego securior . Peccaut peccatum grande , & multorum sum mihi conscius delictorum ; nec sic despero , quia vbi abundauerunt delicta , superabundauit & gratia : In all aduersities ( saith hee ) I find not a more effectuall remedy , than the wounds of Christ ; in them I sleepe securely , in them I rest without feare . Christ dyed for vs. There is nothing in death so bitter , which cannot be cured with the death of Christ. All my hope is in the death of my Lord. His death is my demerit , my refuge , my saluation , life and resurrection : my merit is the Lords mercy . I want no merit , so long as the Lord of mercies is not wanting And while the Lord is rich in mercies , I am rich in merits . The more able he is to saue , the more am I secure . I haue committed some haynous sin , and am guilty of many trespasses , yet I despaire not , because where sins haue abounded , there grace hath also super abounded . And in the 23. Chapter , Inter b●achia Saluatoris mei , & viuere volo , & mori cupio : Betweene the armes of my Sauiour , it is both my will to liue , and my wish to dye . Another passage to this purpose I finde in Gregory , in the conclusion of that singular worke of his Morals ; where speaking of mans good workes , and good intentions , concludeth thus : St de his diuinitus districtè discutimur , quis inter ista remanet salutis locus ? quando & mala nostra pura mala sunt , & bona quae nos habere credimus , pura bona esse nequaquam possunt : If ( saith he ) we be strictly sifted by God , concerning these things , what place would bee left for saluation in them ? seeing that both our euill actions are simply euill , and the good things which we beleeue we haue , cannot be simply good . Which place of Gregory beeing alledged by Luther , to proue none can bee certaine that hee doth not alwaies mortally sinne : although Iohn , Bishop of Rochester , would haue Gregory to meane , not all workes , but only such , as we vainely boast of , as Sixtus Senensis relateth : Yet Gregories meaning is easily discouered by the title or contents prefixed to the said Chapter , in these words ; Quod Sanctus Gregorius , in his , quae iam recta intentione protulit , vanae gloriae , vel laudis h●manae fauorem subrepsisse sibi formidat , & pro recompensatione operis , postulat orationem lectoris : that is , That St. Gregory in those things , which he did with a right intention , feareth lest some affectation of vaine glory , or humane applause might haue crept in vpon him , and for a recompence of his worke , desireth the Readers prayers . And it is plaine also by the whole tenure of that Chapter , that Gregory durst not trust his best workes vpon the tryall of Gods strict iudgement : seeing that a mans best intentions are subiect to bee tainted with secret pride and vaine glory . And the said Bishop of Rochester may seeme too sharpe in his censure , the sequell whereof tends to a flat condemnation of Gregories best intentions , as if he had beene directly conscious of pride in them , whereas Gregory onely feareth least some such corruption might haue secretly stollen in vpon him . And to confirme this , and put it out of all question , Gregory in another place speaketh excellently to this purpose : Omnis humana iustitia , iniustitia esse conuincitur , si districtè iudicetur . Prece ergo post iustitiam indiget , vt quae succumbere discussa poterat , ex sola iudicis pietate , conualescat . D●cat ergo qui etiamss habuero qui●piam iustum , non respondebo , sed meum ●udicem deprecabor . Velut si apertiùs fateatur , dicens , et si ad opus virtutis excreuero , ad vitam non ex meritis , sed ex venia conualesco : All humane righteousnesse ( saith he ) if it bee strictly iudged , is conuinced to be vnrighteousnesse . Therefore a man after his workes of righteousnesse , had neede to pray , that his righteousnesse , which being discussed might sink down vnder the burthen , may recouer strength againe by the only clemency of the Iudge . Let him say then , that though I haue done any thing that is iust , yet I will not answer , but will supplicate my Iudge . As if he should more plainly confess : saying , Although I attaine to neuer so great a proficiency in the way of vertue , yet I come to obtaine life , not of merits , but of mercy . This was the constant doctrine of the Church of Rome , in this Bishops dayes . We will conclude this point , in setting downe the iudgement of Cardinall Contarenus , who writ of iustification a little before the Councell of Trent : where , hauing before of set purpose , examined the Protestants doctrine of iustification , confesseth ingenuously ( as he had iudiciously , according to his learning and piety , scand and compared it ) that Luthers doctrine , together with the Protestants , was consonant and agreeable to Catholicke doctrine . For as yet , the Councell of Trent had not decreed against the Catholicke faith , which had beene maintained by all the Fathers of the Church in all ages , euen downe to Contarenus his time , who writ some three or foure yeares before the first Session of this Councell ; although the Schoole-men , specially the Scotists , had according to the Authors name , darkened and dimmed the truth , whose new doctrine notwithstanding proued not as yet Catholicke , before the Councell of Trent ( wherein the Scotists bore no small sway ) would needes make it Romane-Catholicke , in despite of all Catholickes . Where also we may note by the way , the falshood of that scandall which Pontificians cast vpon the Protestants Religion , as being a doctrine of nouelty , broached first by Luther : Whereas a Cardinall of the Church of Rome , of learning and piety , after due examination , found and confessed , that the Protestant doctrine of iustification , being the maine fundamentall doctrine of Christian Religion , did consent with Catholicke doctrine . But let vs see what this Cardinall saith concerning iustification : Attingimus ad duplicem iustitiam , alteram nobis inhaerentem , qua incipimus esse iusti , & essicimur consortes diuinae naturae ; & habemus charitatem diffusam in cordibus nostris : alteram verò non inhaerentem , sed nobis donatam cum Christo , iustitiam ( inquam ) Christi , & omne eius meritum : simul tempore vtraque nobis donatur , & vtramque attingimus per fidem . Quòd autem Deus donauerit nobis Christum , & omnia cumeo , est Textus Apostoli expressus in Epistola ad Romanos , Qui filio suo non pepercit , &c. His reor nullum posse contradicere . Restat iam inquirere , vtranam debeamus niti , & existimare nos iustificari coram Deo , id est , sanctos & iustos haberi ; ea ( inquam ) iustitia , quae deceat filios Dei , ac oculis Dei satisfaciat , an hac iustitia & charitate nobis inhaerente ; an potius iustitia Christi nobis donata & imputata ? Ego prorsus existimo pie & Christianè dici , quòd debeamus niti , niti ( inquam ) tanquam restabili , quae certònos sustentat , iustitia Christi nobis donata , non autem sanctitate & gratia nobis inharente . Haec etenim nostra iustitia est inchoata , & imperfecta , quae tueri nos non potest , quin in multis offendamus , quin assiduè peccemus , ac propterea indigeamus oratione , qua quotidiè petamus , dimitti nobis debita nostra . Idcirco in conspectu Dei non possumus ob hanc iustitiam nostram haberi iusti & boni , quemadmodum deceret filios Dei esse bonos & sanctos : sed iustitia Christi nobis donata est vera & perfecta iustitia , quae omnino placet oculis Dei , in qua nihil est quod Deum offendat , quod Deo non summopere placeat . Hac ergo sola certa & stabili nobis nitendum est , & o● eam solam credere , nos iustificari coram Deo , id est , iustos haberi , & dici iustos . Hic est preciosus ille Christianorum thesaurus , quem qui inuenit , venait omnia quae habet , vt emat illum . Haec est preciosa margarita , quam qui inuenit , linquit omnia , vt eam habeat , &c. Inde est , quod experimento videmus viros sanctos , qui quanto magis in sanctitate proficiunt , tanto minus sibi placent : ac propterea tanto magis intelligunt se indigere Christo , & iustitia Christi sibi donata , ideoque se reli●quunt , & soli Christo incumbunt . Hoc non ob eam accidit causam , quòd facti sanctiores , minus videant , quam prius , neque quoniam facti sint animo dim●ssiori & viliori ; imò quanto magis in sanctitate proficiunt tanto maiori sunt animo , tanto sunt perspicactores . Quamobrem fact● perspicaciores , magis intuentur sanctitatis & iustitiae ipsi● inhaerentis tenuitatem , cum qua perspiciunt multas maculas , quae eorum oculos factos perspicaciores magis offendunt : ac propterea reipsa cogno scunt , non sibi nitendum esse sanctitate , charitate & gratia sibi inhaerente , sed con●ugiendum sibi esse ad Christum , & ad gratiam Christi ipsis donatam , qua nitantur & incumbant : We attaine ( saith hee ) to a double righteousnesse ; the one inherent in vs : whereby wee begin to be iust , and are made partakers of the diuine nature , and haue charity shed abroad in our hearts : the other , not inherent , but giuen vs with Christ ; the righteousnesse ( I say ) of Christ , and all his merits . Both are giuen vs at one time , and we attaine both of them by faith . And that God hath giuen vs Christ , and with him all things ; it is the Text of the Apostle to the Romanes . These things , I suppose , none can contradict . It remaines then to enquire , whether of these two we are to trust vnto , and to bee esteemed iustified before God. For my part ( saith hee ) I thinke it agreeable both to Piety and Christianity , to say , that we ought to relye , to relye ( I say ) vpon the righteousnesse of Christ giuen vnto vs , as vpon a most firme foundation , which doth surely sustaine vs ; and not vpon holinesse and grace inherent in vs. Thus Contarenus . And againe , in the same book : ( Hac sola ( inquit ) certa , stabili , nobis nitendum est , & ob eam solam credere nos iustificari coram Deo , id est , iustos haberi , &c. ) We are ( saith he ) to relye vpon this only certaine and stable foundation , and for the same onely , to beleeue that we are iustified before God , that is , accounted iust . This is that precious treasure of Christians , which who so findeth , selleth all that he hath , to buy it . Thence it is , that by experiment we see holy men , who the greater proficients they proue in holinesse , the lesse they please themselues ; and therefore doe so much the more perceiue they stand in neede of Christ , and of his righteousnesse giuen vnto them : and therefore they renounce themselues , and relye onely vpon Christ. Neither doth this come to passe , that becomming more holy , they see lesse than before , or are now more degenerous and base minded : yea , rather the more they grow in sanctity , the more generous and quicke sighted they bee . Wherefore becomming the sharper sighted , they do the more looke into the weaknesse and slendernesse of their inherent sanctity and righteousnesse , which they obserue to bee infected with many spots and speckes , which doe so much the more offend their eyes , the more sharpe sighted they grow : and therefore they acknowledge , that they are not to relye vpon any sanctity , charity , and grace inherent in them , but to flye to Christ , and to his grace giuen vnto them , whereupon they wholly relye , and repose themselues . These and many other excellent sayings , hath this Cardinall left recorded , beseeming a learned , godly , and pious Diuine , setting forth the true nature of the iustification of a sinner before God. So that by the authority and testimony of this learned and iudicious Cardinall , Gods wisedome and prouidence so disposing it , it is euident , that this doctrine of iustification , which the Protestants teach and maintaine , was not a new doctrine inuented by Luther , but the same which the Catholicke Doctors and Diuines taught , vntill Scotus and his Sectaries began to broach a new and contrary doctrine ( which this learned Cardinall , by solid arguments from Scripture , confuteth ) neuer created nor decreed for Catholicke , vntill the Romane-Catholicke Councell of Trent . CHAP. XI . Of the Romane-Catholicke faith it selfe , what kinde of faith that is which the Church of Rome admitteth as their Christian faith , or the faith of Romane-Catholicke beleeuers . BY that which hath beene already declared of the Romane-Catholicke doctrine , touching the iustification of a sinner , it is more than euident , that they haue quite barred vp the beautifull gate of the Temple of Heauen , blocked vp the way to saluation , beset the Tree of life with their Seraphicall flaming sword of Anathema , fire and fagot , lest neuer a Mothers sonne of Adam should put forth his hand to taste of it , and so liue for euer in the heauenly Paradise . So that the Romish Doctors , specially the Trent-Fathers , are iust like those Scribes and Pharisees Hypocrites , which shut vp the Kingdome of Heauen , and for all Peters pretended keyes , take away the key of knowledge , neither going in themselues , nor suffering others to enter in . Or they are like to the Philistims , who stopped vp those Wels , which Abraham had digged for his flockes , filling them with earth and rubbish . So these Romish Philistims , enuying Isaacs riches , the riches of Gods grace in the children of the promise , Abrahams seede , haue with the earth and rubbish of humane inuentions , and of Satans Sophistry , stopped vp those Wels of saluation , which Abraham by faith had digged , and found , & enioyed , & left also to his faithfull posterity to enioy to the worlds end . And in stead therof they haue hewed to themselues Cisternes , broken Cisternes , that will hold no water , hauing forsaken the Lord , the fountaine of liuing waters , as Ieremy speaketh . But yet say , that the Romane-Catholicke Church had not thus stopped vp the Wels of saluation , but that , as the promiscuous Samaritans ( who were a perfect type of the Popish Church : for they meddled not with the Iewes , the true Church ; they had a mixt Religion of the true God , and of Idols , false gods ; they had built a Temple in Mount Garizim , not onely in imitation , but in emulation and opposition to the Temple in Ierusalem : So the Romish Church will not meddle with the true Christian professors , and true Iehudahs , praysers of God , vnlesse it be by treachery and treason , by powder and poyson , fire and fagot , and sword : their Religion is mixt , and so mixt , as their Idols haue quite shouldred out the seruice of the true God ; and against Christ , the true Temple , whose Religion is Catholicke , and spred ouer the whole world , as Christ told the Samaritan woman , they haue built an Antichristian Church vpon the Romane Hils , whose imaginary foundation is Peters Chaire , and whose gates are opened and shut with Peters keyes ) Say ( I say ) if , as the Samaritans retained Iacobs Well intire ; so the Pontificians did preserue the Wels of saluation pure , not hauing despitefully stopt them vp , as the Philistims did Abrahams Wels : yet , as the woman of Samaria said to Christ ; The Well is deepe , and thou hast nothing to draw withall : so the Well of saluation is deepe , what is there then to draw withall ; that , as Esay saith , yee may with ioy draw water out of the Wels of saluation . This may therefore be fitly obiected to the Church of Rome , which the Samaritan woman foolishly obiected to Christ. The Well is deepe , and thou hast nothing to draw withall . Nothing ? yea nothing ; not so much as a small sheard to take water withall out of the pit , as Esay speaketh : For there is no line to reach , no bucket to take the liuing waters out of Gods Well , but onely Faith. With this it was , wherewith the Samaritan woman her selfe , both drew and dranke of the true liuing water , out of Iacobs true liuing Well , and the Wel was Christ. With this Faith it was , wherewith the woman with the bloudy issue drew the liuing water out of Christ , which washed away the running bloudy issue of her sins : For it was her faith , that made her whole , and that by Christs own testimonie . With this faith it was , that the blinde man in the Gospell went and washed in the Poole of Siloam , yea in the soft running waters of Shilo , Iesus Christ , by vertue wherof he returned seeing . But the Church of Rome doth not deny faith . True. Yea but euery faith will not reach this Well , nor comprehend this Water : let vs see therefore , what that faith is which the Pontificians hold , and whether it will hold water , as we say . And now are wee come to the maine point of the matter of our iustification : as Soto confesseth , that this doctrine of faith it selfe , is the princeps Controuersia , the head controuersie betweene the Pontificians , and whom they call the Lutherans . But , as the same Soto saith , ibid. Est lis haec de sola fide , adeo tum à suis exordijs abstrusa , tum ob diuturnam vtrinque pugnam obuoluta ac implexa , vt ad e●uendam veritatem vix nobis alicunde pateat aditus : This controuersie of sole faith ( saith he ) is both from the first originall of it so abstruse , as also by reason of the continual contentions on both sides , so inuolued and intricate , that to cleare the truth , we can scarce finde where to beginne . And herein he saith perhaps too true . But the Pontificians treading this endlesse maze , may thank their owne Shoolemen , who first drew this Labyrinth , filling it full with the many meanders of their manifold distinctions , whereby they haue so intoxicated euen their strongest brains with often turnings , as it is no maruaile , if subtile Soto himselfe , and others of his society , doe so much busie themselues in vaine to finde the right doore of faith , as the blinde Sodomites were puzled in seeking the doore of the righteous Lot , which they could not finde out . So that for a man to go about to tread this Pontifician Maze , may seeme an endlesse labour . But if wee repaire to the Councell of Trent , therein wee shall finde the whole spawne of the errours of faith compact in one lumpe together . The Councell of Trent , or the Church of Rome ( which you will ) acknowledgeth and admitteth only one kinde of faith , namely , an Historicall faith , which ( say they ) is common to all men , good and bad , yea common to the very Diuels themselues . The summe whereof is set down in the fifteenth Chapter of the sixt Session , and in the twenty eight Canon : Their words are these , Aduersus etiam hominum quorundam callida ingenia , qui per dulces sermones , & benedictiones , seducunt corda innocentium , asserendum est , non modè infidelitate , per quam & ipsa fides amittitur , sed etiam quocunque alio mortali peccato , quamuis non amittatur fides , acceptam iustificationis gratiam amitti : diuinae legis doctrinam defendendo , quae à regno Dei non solum infideles excludit , sed & fideles quoque fornicarios , adulteros , molles , masculorum concubitores , fures , auaros , ebriosos , maledicos , rapaces , ●aeterosque omnes , qui laetalia committunt peccata , à quibus cum diuinae gratiae adiumento abstinere possunt , & pro quibus à Christi gratia separantur : That is , Also against the cunning wits of certaine men , which by * sweet words , and benedictions , seduce the hearts of the innocent , wee are to affirme , that not onely by infidelity , whereby euen faith it selfe is lost , but also by any mortall sinne whatsoeuer , although faith bee not lost , yet the grace of iustification being receiued , is lost : maintaining the doctrine of Gods law , which excludeth from the Kingdome of God , not onely vnbeleeuers , but also beleeuing or faithfull fornicators , adulterers , effeminate , abusers of themselues with mankinde , theeues , couetous , drunkards , raylers , extortioners , and all other , that commit deadly sinnes ; from which they might haue abstained by the helpe of Gods grace , and for which they are separated from the grace of Christ. In which words , we may obserue two remarkeable things , concerning the Popish faith : first , that it hath no coherence with the grace of iustification , seeing ( as they teach ) the grace of iustification may be lost , and yet faith remaine stil in a man : the second is , that this faith of theirs is cōmon to whoor-mongers , to adulterers , and all kind of lewd persons , whom they cal beleeuing or faithfull , though shut out from the kingdom of God. To this they adde also the twenty eight Canon : Si quis dixerit , amissa per peccatum gratia , simul & fidem semper amitti : aut fidem , quae remanet , non esse veram fidem , licet non sit viua : aut eum , qui fidem sine charitate habet , non esse Christianum : anathema sit : If any man shall say , that grace being lost by sinne , faith together with it , is alwaies lost : or that which remaineth , is not true faith , though not a liuing faith : or that he , who hath faith without charitie , is not a Christian : let him be accursed . So that according to Romes doctrine , a man may haue faith , and want grace : and a dead faith with them is a true faith : and faith without charity may serue to make a Christian. According to which doctrine , the Diuell should haue a true faith , and consequently not to bee denyed to bee a Christian : Euen as the Turkes call their circumcised , Mussel-men , that is , true Beleeuers ; such true Beleeuers may the Pontificians be allowed to be . Vega giues the reason of this . Quod sancta Synodus fidem peccatorum fidem veram appellauit , &c. That the holy Synod of Trent , called the faith of sinners true faith , surely she did it being compelled of you ( O ye Lutherans ) being desirous by a fit terme to make plaine to all men the Catholicke doctrine of the identity of faith vnformed and formed . And lest any hereby should bee deceiued , therefore shee hath put this qualification , licet non sit viua , although it be not a liuing faith . And yet the same Vega saith there , Quod si Lutherus , &c. If Luther had only said , that which he writ in his Commencary vpon the Galathians , Si vera fides est , &c. If faith be true , and if a man be truly a Sonne , charitie shall not be wanting ; we had neuer opposed him . Yea Vega , but take Luthers meaning withall , That wheresoeuer true faith is , there is charity ; and then you will retract your words , and hold on your opposition , not against Luther , but against the truth . Soto also puts the matter out of doubt , saying , That fides mortua propriè est fides , the dead faith is the proper faith . And chapt . 8. ibid. That this faith doth not only fictè , fainedly , or falsly , as Lutherans say ( saith hee ) sed propriè , legitimè , & verè , but properly , legitimately , and truly , make a man a Christian , and the member of Christ : according to the Text. But thus we come to discouer the Councels reasons , why she cals a dead faith a true faith : as also her meaning , where she saith , That the instrumental cause of iustification is the sacrament of Baptisme , which is the sacrament of faith ; sine qua , without which faith , no man euer came to be iustified . This might giue some colour to iustification by faith ; sauing that they say , They may haue faith without iustification . And againe in the same Chapter , whereas they equiuocate egregiously , saying , That faith , vnlesse hope and loue be added to it , doth not perfectly vnite vs vnto Christ ; alledging that of Iames , Faith without workes is dead and fruitlesse : and that of Paul , That in Christ Iesus neyther circumcision auaileth any thing , nor vncircumcision ; but faith which worketh by loue : yet they meane no other faith , but that which is by nature voyde of loue , and hope , seeing it can subsist without them . And so consequently the faith that they hold and maintaine , is no liuing , but a dead faith , which may bee in the damned , yea which is in the very Diuels . And for the further opening and confirming of the Councels minde in this maine point , let vs heare further what her two Champions and Expositors , Vega and Soto in their learned Commentaries vpon this Session of the Councell , haue said concerning their iustifying Faith. These , as all other Pontificians at this day , taking the Councell of Trent for their guide and rule , as Bellarmine and others , with one mouth do affirm , That there is no kinde of Faith , but one : as Soto saith , Eadem vniner sorum fides est : The Faith of all men is one and the same . Indeede in the sixt Chapter of the same Booke , he sets down a two-fold acception of Faith : the first , of that Faith which he cals a morall vertue , which is in the will : the other , an intellectuall vertue , in the vnderstanding . The first he takes for fidelity in keeping ones word : The second for the credit giuen to it . In this latter sense Soto takes that Faith , which is in man towards God : and what this Faith is , he further sheweth in the seuenth Chapter , where he propounds two things concerning faith : first , Quod nullatenus duae , sed vna penitus Fides est , qua credimus vniuersa reuelata , siue historiae sint , siue promissiones , siue praeceptiones , aut consilia : first , that there bee not two , but altogether one Faith , whereby we beleeue all things reuealed , whether they be histories , or promises , or precepts , or counsels . The second is , Quod promissionum assensus , ad fidem Catholicam pertinens , non est specialis ille , quo quisque de se credit , seu recipere modo , seu habere iam gratiam ; sed ille in genere , quo firmiter credimus , Iesum Christum vniuersalem esse Redemptorem , &c. That the assent of the promises , appertaining to the Catholicke faith , is not that speciall assent of faith , whereby euery man beleeueth of himselfe , that hee eyther now receiueth , or hath grace already ; but that generall assent , whereby we firmly beleeue , that Iesus Christ is an vniuersal Redeemer , &c. Therefore that wee may trace these Pontificians to their fourmes or holes , we will insist in their owne foot-steps ; and first shew what species , or kinde of faith they hold : and secondly , what qualities they appropriate vnto it in particular . First therefore what kinde of faith they meane , wee haue had the testimony of the Councell of Trent ioyntly , and generally ; and then more particularly , the Commentary of Soto vpon it : namely , that it is a meere Historicall faith , common both to good and wicked men . To whom also wee will adde Vega's iudgement and Commentary , who also excludeth all kindes of faith , but this one Historicall faith , as any way requisite to iustification : Nor doth any of them allow vnto faith any other worke in iustification , but onely as it disposeth a man thereunto . Let vs heare Vega's owne words , who not fearing to blaspheme the doctrine of faith deliuered by Christ and his Apostles , by peruerting it to serue his Antichristian doctrine , saith : Et Paulus & caeteri Apostoli , imo & ipse Christus , cum fidei tribuebunt nostram salutem & iustificationem , cum & eam exigebant ab eis , quibus praedicabant ; agebant de fide , per quam acquirere possumu● , & verè acquirimus iustitiam , docebantque nos dispositionem , qua nos ex parte nostra disponimus ad gratiam ; sed ista fides non est fides formata , aut saltem non in qua●tum formata , habet ista efficere : both Paul and the other Apostles , yea euen Christ himselfe , when they attributed to faith our saluation and iustification , and required it of those , to whom they preached ; they handled that faith , by which we may acquire , and doe truely acquire righteousnesse , and they taught vs that disposition , whereby on our part we dispose our selues to grace ; but this faith is not a faith formed , or at least not as it is formed , doth it effect these things . And by and by he explaines this more clearely , saying : Fides formata non est via , neque dispositio ad institiam nostram , siquidem illa iam habet secum praesentem iustitiam : Faith which is formed , is not the way , nor the disposition to our righteousnesse : for * this already hath righteousnesse present with it . It remaines therefore that Vega alloweth no faith in iustification , but that which is vnformed , or voide of charity , and that this serues onely to dispose a man to iustification , which iustification charity possesseth , when once it hath giuen forme and life to faith . Now Vega in the former question , among other sundry acceptions of this word Faith , doth most willingly imbrace , and pitch vpon that , which signifieth credulity , or aptnesse to beleeue , or a perswasion , or a firme and certaine assent : sed in●uidens tamen ; but yet vneuident . And omitting others , this hee most diuinely proueth out of a prophane Author and Historian , Titus Liuius . As also out of the Poet Virgil : Credo equidem , neque vana fides genus esse Deorum . I verily beleeue there is a generation Of Gods , nor is my faith a vaine imagination . This example Vega worthily puts among others , to demonstrate and exemplifie that faith , which the Pontificians haue and hold concerning God , and their owne saluation , by way at least of disposition , as we haue said . Now this faith , taken for credulity , or perswasion , or assent , but vneuident , hee diuides into sundry branches ; as either it is humane or diuine : humane , when we beleeue mans sayings ; diuine , when we beleeue Gods sayings . This diuine Faith , hee sub-diuideth into actuall and habituall . The actuall Faith hee cals a firme and certaine , but vneuident assent of those things , which are reuealed of God. That it is a firme and certaine assent , it exceeds opinion : that it is vneuident , it is inferiour to the intellect or vnderstanding science , and sapience , which are intellectuall vertues , hauing clearnesse and euidence . Habituall Faith is a certaine intellectuall habit , whereby the vnderstanding is made apt and disposed to the actuall Faith. This habituall Faith he further diuides into fidem acquisitam & infusam ; into faith acquired and infused . Faith acquired , is a habit fitting vs the more easily to beleeue , being acquired by the frequency of the acts of Faith. Faith infused , is a certain supernaturall habit , and altogether of a diuine condition , infused by God into our vnderstandings , that by it wee may easily , and certainly , and vndoubtedly assent vnto diuine reuelations . Verùm hic habitus , &c. but this habit ( saith hee ) may be both in righteous men , and in sinners , as all Catholicke Doctors for certaine hold , and experience it selfe declareth . Lastly , he diuideth Faith in fidem informem , & formatam ; into faith vnformed , and formed . Faith vnformed , he cals a habit of Faith , separated from charity . Faith formed , is a habit of Faith , conioyned vnto charity , and hauing it present with it . Although these in habit are both one ; for as charity ioyned to Faith , makes it to be formed : so being remoued from Faith againe , leaues it as it found it , vnformed . This is the perplexed doctrine of the Pontificians , or Church of Rome , concerning Faith ; who , though they be so barren of distinctions , as not to finde out the true kindes of Faith , grounded on the holy Scriptures , but Babylonishly confound them all in one : yet againe they shew their pregnant and fruitfull veine in distinguishing , when as they diuide and subdiuide this poore Faith of theirs into so many parts , as at length it comes to iust nothing . Not vnlike to Cyrus King of Persia , who in his expedition towards and against Babylon , being to passe ouer the riuer Gyndes , which afforded him no Ford to passe , but by shipping ; one of his holy white steeds proudly assaying to swimme ouer , and so being drowned , hee thereupon in reuenge of his holy horse , vpon that goodly riuer , threatned he would so diminish and diuide this riuer , as women should easily wade ouer it , and not vp to their knees . So hee set his numerous Army aworke for a whole yeare , to diuide the riuer into three hundred and threescore branches , and so being as good as his word , passed on the next summer to conquer Babylon . So deale the Pontificians with sauing Faith ; which , being as a goodly riuer , able to carry the fairest ships of richest fraight , bound for the holy Land , onely because it will not suffer their proud inherent holinesse , by the vertue of its owne strength , to passe ouer , they doe so cut and mince it , as they make it common ( such is their common Faith ) for all passengers , tagge and ragge , to passe through vpon their owne legs . Now let vs see which of these branches of Faith , Vega in the name of the Councell of Trent , and Church of Rome , layes speciall hand on ; whether on the actuall or habituall , acquired or infused , formed or vnformed . Vega shuts out all other Faith from the meaning of the Apostle in all those places , where he attributes iustification vnto Faith , but onely the actuall Faith. All habituall Faith , whether acquired or infused , he peremptorily excludeth , maugre all those that say the contrary , of what authority soeuer . Now what this actuall Faith is , we haue heard by Vega himselfe , that it is a credulity , or perswasion firme and certaine , but vneuident . Note here , how this Babylonish builder contradicts and confounds himselfe in one breath . If this Faith of his be a firme and certain perswasion , how is it vneuident ? and if vneuident , how is it a firme or certaine perswasion ? Indeed this Vneuident help●s ad . It is like the picture of Venus drawne by Apelles , who being not able to delineate and beautifie her face to the life , drawes an artificiall shadow of a vaile or curtaine ouer it . But what might bee the meaning of this word Ineuident ? Surely , I finde not Vega very free to explaine himselfe in this point . Onely in one place , he seemeth to vnderstand by it , such an assent or faith , as we giue meerly for the authority of him that speaketh . And so it may very well be said to be ineuident , not onely in regard of any particular perswasion of good towards a mans selfe , from him that speaketh , but also of the particular truth to be beleeued . This ineuident Faith is not vnlike the Iesuiticall blinde obedience ; when only the authority of the commander is respected , not the equitie of what is commanded . But the most commodious property of Vega's ineuidence , is to leaue it , as we finde it , ineuident . For the maine drift of the Pontificians is , to fould vp Faith in a cloud , that no man should know it . And therefore Vega , to dazell our eyes , would haue vs beleeue , that the Apostle Paul , where hee speakes of iustifying Faith , meanes not eyther Faith vnformed , or Faith formed in particular , but Faith in generall . O miserable selfe-blinding Cardinall ! would you also cast a myst before the Apostles eyes , that hee should not see what he said ? was euer impudencie and folly so yoaked together ? But what 's the reason , that Vega will not pitch vpon one certaine and distinct Faith , specially meant by the Apostle ? The reason is not hard to giue : For if Vega should say , that the Apostle meant Faith vnformed , then the expresse words of the Apostle would euidently confute him , where he commendeth Faith working by loue . And againe , if Vega should confesse , that the Apostle elsewhere meant that Faith which worketh by loue , then it must needes follow , that Faith doth truly iustifie , and not barely dispose a man to iustification , as Vega would haue it . But Vega hath another pretty euasion for this . For he saith , Aliudest , &c. It is one thing to say , that those places of Scripture , wherein our iustification is attributed to faith , are to be vnderstood of Faith formed ; and another , that they are to be vnderstood of Faith , which worketh by loue . For although ( saith he ) others take these two , for one kinde of Faith ; yet we thinke these two to be most distinct , and by no meanes to be confounded together : Prius enim est , &c. For Faith working by loue , goes before Faith formed by charity : because ( saith he ) for this end it workes by loue , that it may obtaine the holy Ghost ; and by it charity , wherewith it may be formed . O admirable subtilty , surpassing all Philosophy , all Diuinitie ! How doth Faith worke by loue , before it haue charity ? Or what is that loue the Apostle speaketh of , but charity ? Or is the Apostles Faith working by loue , a Faith vnformed ? O Vega ! let me say that to thee truly , which Agrippa falsly applyed to Paul ; Vega , thou art besides thy selfe ; too much learning maketh thee madde . For I am sure Vega cannot answer for himselfe , as Paul did , I am not madde , but speake the words of truth and sobriety . For Vega's wordes are meere contradictions , senslesse and corrupt , vnsauory salt . Such is his sophisticate Sophistry , and frothy wit , that it may bee said to him as the Prophet saith to Babylon , Thy wisedome , and thy knowledge , it hath peruerted thee : or as the Vulgar hath it , Hath deceiuea thee . I know , their shift is to say , There is a loue in man vpon the first grace , disposing him to iustification , wherby he beginnes to loue God aboue all things . And is not this loue the highest degree of charity that can bee ? If this loue be not charity , it is meere vanitie . But to sum vp the totall of that which Rome teacheth concerning faith in Iustification , as we find it either expressed or implyed in the Councell of Trent , & illustrated by her most pregnant Interpreters : First , they allow or acknowledge but one kinde of Faith in the Scriptures , common to good and bad . Secondly , that this is the Catholicke Faith of the Church , the obiect whereof is the whole word of God , written and vnwritten . Thirdly , that this Faith is a meere Historicall Faith , which may be in the very Diuels and damned . Fourthly , that this Faith is formed by charity ; which while it hath , it is a liuing faith , but losing it , it is dead and vnfruitfull . Fiftly , that this Faith , euen without charity , dead and fruitlesse as it is , yet is sufficient to make a man a Christian , and a Beleeuer . Sixtly , though they admit of no other Faith to Iustification , yet that this Faith doth not iustifie by their owne confession , but may be in a man that is not iustified . Seuenthly , that a man hauing this Faith , whereby he is made a Christian , and a beleeuer , yet for all that hee may goe to Hell. Lastly , notwithstanding all this , yet this Faith is a true iustifying Faith , though it bee dead . This is the expresse perplext doctrine of the Church of Rome concerning Faith , without any equiuocation at all . Come wee now to examine the truth of this doctrine . CHAP. XII . Wherein Romane-Catholicke Doctrine , concerning the kinde of iustifying Faith , is confuted , and the Catholicke Doctrine confirmed : also of Faiths obiect , and subiect . FIrst , whereas they allow no Faith in Scripture , but one , which they ground vpon that of the Apostle , Ephes. 4. 5. One Faith ; it is euident they build vpon a wrong ground . That there is but one Faith , in the Apostles sense , it is true ; that is , but one sauing and iustifying Faith : but that this faith is that , which the Romane Catholicks only allow of , is vtterly false and fabulous . And yet they cal this the iustifying faith , which Vega describeth thus : Fides cui sacrae literae nostram tribuunt iustificationem , &c. That Faith , to which the holy Scriptures attribute our iustification , is for the most part , and specially , the Faith of the only Mediator betweene vs and God : or , to speake more plainely , it is the Faith of Iesus Christ ; to wit , a credulity , or perswasion , whereby we certainly and vndoubtedly beleeue , that we may possibly be saued by him alone ; and also other things , which are deliuered eyther by himself , or by his Church , or by his Apostles , which we are to beleeue concerning his life , death , resurrection , glory , and dignity , and grace . Note here the nature of the Pontifician Faith : They call it the Faith of the only Mediatour , between vs and God. This is well said ; but it is with limitation ; it is but vt plurimum , for the most part . Therefore this is not the true Catholicke faith , as we shall see anone . Then they call this Faith a credulity or perswasion , wherby we certainly and vndoubtedly beleeue . How ! Certainly and vndoubtedly beleeue ! This may passe for good Catholike doctrine . But what do we certainly and vndoubtedly beleeue ? namely , Per eum vnum nos posse saluari , That we may possibly be saued by him alone . So they place their faith in a possibility of saluation by Christ. But is this all ? No : this faith hath for its full and adaequate obiect , as the entire rule of it , whatsoeuer is reuealed , or deliuered by writing , or tradition , either by Christ himselfe , or by his Church , or by his Apostles . So that this faith must bee regulated as well by that which the Church saith ( and what he meaneth by the Church , we all know ) as what Christ and his Apostles haue said ; as well by traditions , Romes vnwritten word , as by the written Word of God. Nay , the Councell of Trent goes farther , making the maine rule of faith to be that sense and meaning , which the Church ( alwayes vnderstand of Rome ) hath or shall set downe , concerning all things written and vnwritten . And this is the Romane-Catholike faith . Now if this faith of theirs bee the iustifying faith , how comes it to passe , that they that haue this faith , are not iustified by it ? And if men hauing this faith , may notwithstanding be damned , and carry it with them to hell , how is it a iustifying faith ? But with Romes good will , we must not touch vpon particulars . Suffice it , there is one faith , and this is the Catholicke faith of Romane-Catholicke beleeuers . There is but one faith , say they , whether it be formed or vnformed , which they take from the Scoria of the Schooles forge : For Aquinas saith , that faith formed or vnformed , is one and the same in kinde , and in number , as the Logicke terme is . Indeede Aquinas might speake his pleasure of faith formed and vnformed ▪ as being the first Forger of the forme of faith . Whereas if this Scoria be but cast into the Test , it will presently fume into the ayre . For , according to Philosophy ( Aquinas his profest and pretended proper element ) a thing without forme , is non ens : if it be Tohu , it is Bohu too , Gen. 1. 2. For the forme giues the being to the thing . Now the faith of Deuils , and of the wicked , wanting a forme , as Pontificians say , is no faith at all . But the faith of Deuils is not no faith ; a faith it is , therefore a forme it must haue . What forme ? Indeede , as Scaliger saith , the formes of things are hard to be found out : But euery thing that hath but a name , must haue a forme , that giues the being . Now that the faith of Deuils hath a forme proper vnto it , is manifest , because it hath a speciall act and motion in beleeuing , which springeth from the proper forme of it . The act of the Deuils faith is to beleeue that God is , and that he is true in his word , and iust in his iudgements ; so , as it maketh the Deuill to tremble withall . If therefore the Deuils faith hath a speciall forme , to giue being vnto it , then this forme puts a specificall difference betweene the Deuils faith and the Saints faith ▪ For euery thing is differenced in kinde from another , by its proper forme . As therefore the Saints faith hath a speciall forme , to difference it from the faith of Deuils ; so the Deuils faith hath a proper forme , to difference it specifically from the faith of Saints : as the beasts soule is by the forme of it , differenced from a mans soule . And the forme makes the maine difference . But this by the way , to shew how these Philosophicall Doctors defile their owne nest . To proceed . That there is but one faith whereby we are saued , all Catholike Diuines haue euer taught : but that the liuing faith , which they call formed , and the dead faith , which they say is vnformed , should be all one faith in kinde , this is a mysterie neuer known , nor I suppose , euer so much as dreamt of by any of the ancient Catholick Doctors of the Church . Leo , sirnamed the Great , who was Bishop of Rome about the yeare of Christ , 440. while as yet the faith of that Church was truely Catholike ; he saith : Vna fides iustificat vniuersorum temporum Sanctos : & ad eandem spem fidelium pertinet , quicquid per Mediatorem Dei & hominum , lesum Christum , vel nos confitemur factum , vel Patres nostri adorauere faciendum . A sentence worthy to be written in golden letters . One faith ( saith he ) doth iustifie the Saints of all times : and it appertaines to the same hope of the faithfull , whatsoeuer eyther we confesse already done , or our Fathers adored should be done by the Mediator of God and men , Iesus Christ. Note here , this good old Bishop of Rome acknowledgeth one faith . What faith ? A iustifying faith . What ? A faith common to reprobates ? No : such as iustifieth the Saints . What Saints ? Those of the Popes Canonizing ? No : The Saints of all times ; such as were long before the new order of Saints instituted by the Pope , long after St. Leo. Such Saints as are not mentioned in the Popes Calender : namely , all those Saints of the old Testament , whereof the Popes Rubricke hath none . As the same Leo saith : Omnes Sancti , qui Saluatoris nostri tempora praecesserunt , per hanc fidem iustificati , expectantes vniuersalom credentium redemptionem in semine Abrahae : All the Saints , who liued before the times of our Sauiour , are iustified by this faith , expecting the vniuersall redemption of beleeuers in the seed of Abraham . And in his fourth Sermon vpon the Epiphany : Hoc est , quod iustificat impios , hoc est , quod ex peccatoribus facit Sanctos , si in vno , eodemque Domino nostro Iesu Christo , & vera Deitas , & vera credatur humanitas : This is that which iustifieth the vngodly , that is , of sinners maketh Saints , if in one , and the same our Lord Iesus Christ , both the true Deity , and the true humanity be beleeued . Hee putteth this particle of beleeuing the truth of Christs two natures in one person , as pointing at the Heresies of Nestorius and Eutyches , which in his time were very hot , and tended to ouerthrow the truth of his two distinct natures in the vnity of his person . This I note by the way , left the Pontificians should say , that this good Leo meant onely a generall faith concerning Christ. But we see the Catholicke doctrine of those purer and more virgin times of the Church , was , that there was but one iustifying faith , and this not common to good and euill , elect and reprobate , promiscuously ; but such as did truely iustifie the wicked , and of sinners make Saints . So that whosoeuer had this faith , were effectually iustified , and , without the helpe of the Popes Calendar , made reall , not titular Saints . Augustine also saith : Vna fides est , quae omnes saluos facit , qui ex carnali generatione in spiritalem renascendo saluantur , terminata in eo , qui venit pro nobis iudicart & mori : It is one faith that saueth all , which of carnall generation , being spiritually regenerate , are saued ; their faith being bounded in him , that came to bee iudged , and to dye for vs , the Iudge of quicke and dead . And againe ; Ea fides iustos sanauit antiquos , quae sanat & nos ( id est ) Mediatoris Dei & hominum , &c. That faith healed the righteous of old , which healeth also vs ( to wit ) the faith of the Mediator of God and men , &c. So that there is but one sauing and saluing faith of all the regenerate . And this is according to the expresse doctrine of the holy Scriptures , which put an vnreconcilable opposition betweene a dead Faith and a liuing Faith ; betweene that Faith which is common with the Deuils and Reprobates , and that which is proper and peculiar to the elect Saints . Hence it is , that the Scripture cals that Faith , whereby we are iustified , a holy Faith : yea , a most holy Faith , Iude 20. Also , the Faith giuen to the Saints , Iude 3. It is called also , Fides electorum ; the Faith of the elect . Tit. 1. 1. St. Peter cals it a precious Faith. Therefore sauing and iustifying Faith , being that most holy Faith which is proper to the Saints , and to the Elect , it cannot possibly bee the same with that Faith , which is in the Reprobate and Deuils , but differeth from it both specie & numero ; in kinde and number , as the Logicians speake . This doctrine of iustifying and sauing Faith , peculiar and proper to Gods elect Saints , and not common with any other whatsoeuer , is further confirmed by the Catholicke Doctors of former ages . Gregory sirnamed also the Great , Bishop of Rome , about the yeare 590. in his Morals speaking of Faith ; saith : Electi omnes eum , quem fide cognouerunt , videre quoque per speciem anhelant ; cuius amore flagrantes aestuant , quia eius dulcedinis suauitatem iam in ipsa suae fidei certitudine degustant : All the elect ( saith hee ) doe striue to see him by face , whom they know by faith ; with whose loue being inflamed they boyle , because they now in the very assurance of their faith taste of the delicacy of his sweetnesse . This Bishop of Rome doth denominate and appropriate the Faith , whereby we now know God , and hereafter shall certainely see God face to face , to the Elect onely , and to all the Elect. And in his Homilies vpon Ezechiel , he saith : Omnes Electi , siue qui in Iudaea esse potuerunt , siue qui nunc in Ecclesia existunt , in Mediatorem Dei & hominum crediderunt , & credunt , qui praeeunt , & qui sequuntur , Osanna clamant : Osanna autem latina lingua , Saluae nos , dicitur ; ab ipso enim salutem & priores quaesierunt , & praesentes quaerunt , & benedictum qui venit in nomine Domini confitentur : quoniam vna spes , vna fides est praecedentium atque sequentium populornm : All the Elect ( saith hee ) whether those that were in Iudea , or which now are in the Church , haue beleeued , and do beleeue in the Mediator of God and men ; which goe before , and which follow after , crying , Osanna . Now Osanna in the Latine tongue is interpreted , Saue vs : for of him both they that went before haue sought , and those that liue now doe seeke , saluation : and confesse him to be blessed , that commeth in the Name of the Lord : because there is one hope , one faith of the People , past , present , and to come . St Augustine speaketh to the same purpose , Antiqui omnes iusti , ex fide , qua nos viuimus , vna eademque vixerunt , Incarnationem , Passionem , Resurrectionemque Christi credentes futuram , quam nos credimus factam : All the ancient iust men , liued by that one and the same faith , by which we liue : beleeuing the Incarnation , Passion , and Resurrection of Christ , which was to come , which we beleeue already fulfilled . What clearer testimony can be desired , to set forth the vnity of that sauing faith , which is common and proper to all the Elect people of God in all ages , in the communion and propriety of which faith , none but the Elect alone haue a part . But the same Gregory saith elsewhere , in the title of one of his Dialogues , Quod sine fide neque infidelis viuat : That euen the infidel doth not liue without Faith. But what Faith ? himselfe answereth , Habent etiam infideles fidem , sed vtinam in Deum : quam si vtique baberent , infideles non essent : Infidels haue faith ( saith he ) but I would to God it were faith in God : which faith if they had , they should not be infidels . Let me here adde one authority of Fulgentius an African Bishop , who liued betweene the times of these two Bishops of Rome : Virtus est fides , non qualis in Daemonibus inuenitur , sed qualem Deus Sanctis suis donat , quos ex impietate iustificat : Faith is a vertue , not such a faith as is found to be in the Diuels , but such as God giueth to his Saints , whom hee iustifieth from sinne . Therefore faith being a vertue giuen to Gods Saints , whereby they are iustified , how can this Faith bee in the Diuels , or Damned ? And St. Augustine to the same purpose , speaking of Peters Faith , proper to the Elect , saith , Dic , quae fides ? Quae per dilectionem operatur . Hanc daemones non habent fidem , quae per dilectionem operatur , sed soli serui Dei , soli Sancti Dei , soli fide filij Abrahae , soli filij dilectionis , filij promissionis ; ideo est & charitas dicta : Tell me , what faith had Peter ? That which worketh by loue . This faith which worketh by loue , the Deuils haue not , but only Gods seruants , only Gods saints , onely the sonnes of Abraham by faith , onely the sonnes of loue , the sonnes of the promise ; therefore it is called also charity . Note here , how St. Augustine puts a distinct difference , between that kinde of Faith of Gods saints , which is neuer separated from charity , but alwayes working by loue ; and that in the Deuils and damned , which is not capable of charity , no more than the Salamander of heat . Discernenda est ergo fides Daemonum à fide Sanctorum . Plane discernenda vigilanter & diligenter : Therfore ( saith he ) the faith of the Diuels is to be discerned from the faith of the Saints : Yea , it is to be heedfully and carefully discerned . Yea , the whole current of ancient Fathers tunne mainly to proue , that sauing and iustifying Faith , is a Faith proper to the Elect and Saints of God ; and meerely distinct in kind and nature from that faith , which is common with reprobates and deuils . Hence it is , that they giue sauing and iustifying Faith such Epithets , and Attributes , as doe distinguish it from the faith , which is in the reprobate and damned . As they call it Sancta , integra , vera , viua , non reproba fides , &c. A holy , intire , true , liuing , not a reprobate faith . Origen saith , Certum est , quod remissionem peccatorum nullus accipiat , nisi detulerit integram , probam , & sanctam fidem , per quam mercari possit Arietam , cuius natura haec est , vt peccata credentis abstergat : It is certaine , that none can receiue remission of sins , vnlesse he bring an entire , godly , and holy faith , where with he may buy the Ramme , the nature whereof is this , to take away the sins of the beleeuer . And againe , Si fidem obtuleris , tanquam precium ( hoc est Siclum sanctum ) Christo velut Ariete immaculato in hostiam dato , remissionem accipies peccatorum : If thou shalt offer thy faith , as a price ( that is the holy Sicle ) hauing Christ as an immaculate Ramme offered vp in sacrifice , thou shalt receiue remission of sinnes . This ancient Doctor of the Church cals faith a price , as Peter cals it a precious faith . Chrysostome vpon the third Chapter to the Romanes , saith , What is the Law of Faith ? To be saued by grace . Hee declareth the power of God , that not only he saueth , but also iustifieth , and glorifieth , without the helpe of any workes , but requiring only faith . If therefore God do saue , and iustifie , and glorifie vs by faith , without the helpe of any workes concurring in our iustification ; then surely wicked and godlesse men , so remaining , whatsoeuer other faith they may haue , they haue nothing to doe with this iustifying Faith , by which most properly we are called Fideles . Theophylact saith , Qui credit in Filium , non iudicatur . Nunquid si immundam egerit vitam , non iudicatur ? Maximè quidem . Non enim verè fideles sunt eiusmodi : Hee that beleeueth in the Son , is not condemned . But if a man leade an impure life , is he not condemned ? Yes doubtlesse . For such men are no true beleeuers . St. Basil saith , What is the property of a Christian ? Faith working by loue . The Faith then of a Christian , is not separate from loue : for it is alwayes operans , working by loue . And the same Father addeth : What is the property of Faith ? A ful perswasion without reasoning , &c. where the same Father sheweth other common properties of faith ; as it apprehends the truth of Gods Oracles , and is true it selfe , without adding or detracting . Our Sauiours words in the third of Iohn , v. 16. are very powerfull , God so loued the world , that he gaue his onely begotten Sonne , that whosoeuer beleeueth in him , should not perish , but haue euerlasting life . Whence issueth this conclusion , Whosoeuer beleeueth in Iesus Christ , shall neuer perish . But wicked men , by the confession of Pontificians , although they beleeue , do perish . Therefore that faith or beleefe which wicked men haue , is not that faith or beleefe in Christ , which will not suffer any man to perish . St. Augustine to this purpose , vpon these words , Credo in Deum , &c. saith , Non dicit , Credo Deum , vel credo Deo , quamuis & haec necessaria saluti sint . Aliud est enim credere illi , aliud credere illum , aliud credere in illum . Credere illi , est credere vera esse , quae loquitur : credere illum , credere quia ipse est Deus : credere in illum , diligere illum . Credere vera esse , quae loquitur , multi & malipossunt : credere autem ipsum esse Deum , & Daemones possunt : credere vero in Deum , soli nouerunt , qui diligunt illum , qui non solum nomine Christiani sunt , sed & factis & vita , quia sine dilectione fides inanis est : cum dilectione fides Christiani , sine dilectione fides Daemonis : I beleeue in God , &c. He saith not , I beleeue that God is , or I beleeue God : although also these are necessarie to saluation . For it is one thing to beleeu him , another to beleeue that he is , and another to beleeue in him . To beleeue him , is to beleeue those things are true which he speaketh : to beleeue that he is , is to beleeue that he is God , or that God is : to be beleeue in him , or into him ( as the Scottish Dialect or Phrase doth more liuely expresse it ) is to loue him . To beleeue those things to bee true which he speaketh , euen many wicked men may doe it : and to beleeue that God is , euen the Diuels can also doe it : but to beleeue in God , they only can skill , which doe loue him , which are Christians not onely in name , but also in their deeds , and life , because faith without loue is vaine : with loue the faith of a Christian , without loue the faith of Diuels . So this holy Father : As elsewhere throughout his workes , he teacheth this as the Catholike doctrin , constantly maintained in the Church of Christ , That sauing and iustifying faith , is a faith meerely distinct and different in kinde and nature from that faith , which is in wicked men , and in Diuels , cleane contrary to the Romane Catholicke doctrine . as the like place we alledged before in the sixt Chapter , out of his 29. Tract vpon St. Iohn . And it is also vsed by the Glosse vpon Rom. 4. Vega citeth the place by way of obiection , but leaues it vnanswered , as we haue formerly shewed : For indeede it is vnanswerable . And therefore but only in that one place , and that by way of obiection , Vega in all that voluminous Booke of Iustification neuer meddleth with Credere in Christum , keeping him close to his Text , to wit , the Councell of Trent ; which in that whole and large Session of Iustification not once mentioneth Credere in Christum , as is aboue noted . As also his fellow-Commenter Soto hath not in all his Commentaries vpon this same Session of Trent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not the least mention of Credere in Christum . Let vs a little take a second suruey of St. Augustines former speech , wherein he plainely setteth down a three-fold kinde of beleeuing : all which are necessary to saluation , as concurring in euery true beleeuer ; yet so , as the two inferiour kindes of beleeuing are common also to the vngodly , and the Diuels themselues ; as to beleeue that God is , and that he is true in his Word . But that faith , whereby a man beleeues in God , is the highest kinde of faith , and proper only to those that are saued , and common to none else whatsoeuer . Wee cannot better demonstrate the true difference betweene these three distinct kindes of faith , than by paralleling , or comparing them with those three kindes of soules , which the Philosopher setteth downe : the first and lowest kinde of soules , is that which is in plants and trees , called anima vegetatiua , a soule which hath life without sense : the second kind of soules , is that which is in the bruite beast , and is called anima sensitiua , or the sensitie soule , which hath life and sense , but is voyde of reason : the third kinde of soules , which is the highest and noblest , is that which is in man , called anima rationalis , or the reasonable soule , which hath not only life , and sense , but also reason . So there is one kinde of soule in the plant , another in the buite , another in man. And as the sensitiue soule of the beast , which containeth also life in it ( which is the soule of the plant ) is but one soule , and differeth in species and kinde from the soule that is said to bee in the plant : so the reasonable soule of man , containing in it both life and sense , the one common with the plant , the other common also with the beast , is but one soule , and differeth in specie , or kinde from the two other kinds . So it is in the three kindes of faith , which St. Augustine differenceth in their distinct species , or kindes , by three distinct phrases of speech , Credere Deum : credere Deo : & credere in Deum . Credere Deum , To beleeue that God is , is the lowest kinde of faith , and is in the very Diuels : Credere Deo , or to beleeue God , is the second kinde of faith ; containing also , and implying the former , to wit , to beleeue that God is ( for a man cannot beleeue God , vnlesse he beleeue that God is : ) and this faith is in wicked and godlesse men : But credere in Deum , to beleeue in God , which is the true sauing and iustifying Faith ; containing also and implying in it the other two , of beleeuing God , and beleeuing that God is , is the highest kinde of Faith , and proper onely to the elect Saints , and seruants of God. A● the same Augustine saith : Si creditis in eum , creditis eum ; non , si creditis eum , creditis in eum : If ye beleeue in him , ye beleeue him ; not , if ye beleeue him , ye beleeue in him . As therefore the soule of man , is not the same in kinde with the soule of the beast , and the soule of the plant , though each be called anima , or soule ; so sauing faith , which is to beleeue in God , is not the same in kinde with the faith of Deuils , and wicked men . And as the soule of the beast , though it haue both vegetation , which is the soule of the plant , and sense also , proper to it selfe , yet is but one soule ; and mans reasonable soule , although it haue both vegetation and sense ioyned with reason , yet is but one intire soule , vegetation , sense , and reason , being three distinct faculties of one and the same soule in man : So the faith of wicked men , although it containe the faith of Deuils , yet is but one faith in them ; and sauing faith in the godly , is in kinde but one sauing faith , although it containe in it all the kindes of faith , which concurring in the Saints of God , are so many distinct faculties or properties of one and the same sauing and iustifying faith . And as the vegetable soule or life of the plant , as it is considered alone in the plant , is a distinct kinde from the other soules , as of the beast , and of man ; but being considered as it is in the beast , ceaseth to be a distinct kinde of soule , being now only a faculty or property of the soule of the beast : and as the sensitiue soule of the beast , is distinct in kinde from other soules , as it is the soule of the beast ; but being considered as it is in man , ceaseth to be a distinct kinde of soule , being now onely a faculty or property of the reasonable soule of man : So credere Deum , or credere Deo , to beleeue God , or that God is , are distinct kindes of faith in the Deuils , and wicked men , distinct also in kinde from credere in Deum , to beleeue in God , which onely Gods Saints doe : but credere Deum , and credere Deo , concurring with credere in Deum , in Gods Saints , are not now distinct kindes , but faculties and properties of one and the same sauing faith , distinct in kinde from that of Deuils , and wicked men , and proper only to Gods Saints . Thus haue we , as plainly as we can , illustrated by a similitude the three distinct kindes of faith , in Deuils , in the Damned , and in the Saints , proued and confirmed by Scriptures and Fathers , but mainly against all reason and sense impugned by the Church of Rome , a cruell and vniust step-dame to sauing and iustifying faith . But , say the Pontificians , this faith of theirs , which at the best is , Credere Deo ; to beleeue God , is the onely Catholicke Faith , as that Faith , whose obiect is the whole Word of God in generall , written and vnwritten , written verities , and vnwritten traditions : and that according to the sense and interpretation of the Church of Rome , or which is the summe of all , the Pope . We are not ignorant of the deepnesse of Satan herein . But as they cannot abide credere in Deum ( which they could heartily wish were put out of their Creed , as in effect they haue already done ) so neither can they indure , that the promises of God in Christ reuealed in the Gospell , should be the speciall and prime obiect of Faith. Onely they allow it a roome in the crowd of all other things , reuealed in the whole Word of God , written and vnwritten , &c. But it is so crowded into a narrow corner , as they haue in a manner quite choaked it ; for , as their Champion and interpreter Soto saith : Eadem vniuersorum fides est , cuius vna , eademque perexigua particula est de promissionibus : There is one faith of all , which hath one particle , & that a very small one concerning the promises . Alas ! what a poore diminution is here ; Particula , non pars ? is not this diminitiue enough , but hee must put small ; yea , perexigua , very small , vnto it , and so leaue a very small , not part , but diminitiue particle for faith in the promises of God ? But Romane-Catholikes must bee content with this poore pittance of faith , no otherwise beleeuing Gods promises , but as other Histories reuealed in the Word , as the Councell of Trent teacheth in her sixt Session , and sixt Chapter : But else , she makes no mention at all of beleeuing in the promises of God , and by faith applying them to our owne soules . No , the Church of Rome is of another spirit : she wants that can did ingenuity , to acknowledge this gracious mysterie of Christ , and of the Gospell . So that these Pontifician Romane-Catholickes , place onely the truth of God ( and well too , if they ioyned not their owne lying traditions ) as the generall obiect of faith ; namely , as a true History to be beleeued . As Soto commenting vpon the forenamed place of the Councell , saith : Ratio Christianis credendi , est summa infallibilisque Det veritas ; haec autem eadem perlucet in reuelatis omnibus , siue ad Historiam pertineant , siue ad Promissiones : The reason inducing Christians to beleeue , is the soueraigne and infallible truth of God ; and this same shineth in all those things that are reuealed , whether they pertaine to the History , or to the Promises . But how doth he vnderstand the faith of these promises ? Sanè quas credimus ( saith hee ) non solum verè esse factas ; sed esse firmissima● , quantum ex parte Dei , nisi nos reuitamur : which promises indeed we beleeue , that not only they were truely made , but are most firme , as touching Gods part , vnlesse we resist . But as for speciall Faith in beleeuing and applying the promises of God , quòd non pertineat ; that it appertains not to Catholick Faith ( saith Soto ) is most easie to demonstrate : Fides enim Catholica ex sola diuina assertione , vel promissione pendet ; quod autem quisque aptus sit , & idoneus promisso beneficio suscipiendo , ex humano sensu , & cooperatione etiam pendet : For ( saith he ) the Catholick Faith depends vpon Gods onely affirmation , or promise ; but that any man may be apt or fit , to receiue the benefit promised , doth depend vpon the sense , and also the cooperation of man. And so he concludes ; Ergo huius Fides non est Catholica : therefore this mans Faith is not Catholicke . So that by Romane-Catholicke Doctrine , a speciall Faith in the promises of God in Christ , is not the Catholicke Faith : for by Catholicke Faith , they vnderstand a generall Faith , such as is the Catholicke Faith of all Romane-Catholickes . And hence it is also , that they place Faith onely in the vnderstanding , as assenting vnto the truth of God in his Word ; and not in the will , in applying and apprehending the goodnesse and grace of God reuealed in the Word . Now to cleare the truth in this point ; The Catholick Faith is so called , not in respect of the generality of it , as if iustifying Faith were onely a generall Faith , or because the generall obiect of it is whatsoeuer is reuealed in the Word as a Historie : but because the true Catholicke Faith , is the Faith of all the Elect of all times , to the end of the world , and because this Faith comprehends all Faith in it . For the true Catholicke Faith doth both credere Deum ; beleeue that God is , and credere Deo ; beleeue that whatsoeuer is contained in the holy Word of God written , is true : and also , credere in Deum ; beleeue in God ; that is , in especiall , beleeue the promises of God in Christ reuealed in the Gospell , that they are not onely true , in respect of God who promiseth , but that they doe belong to euery beleeuer in Christ in particular . As Saint Iohn saith ( speaking of the blessed estate of Gods children , both here , in that they are now the Sonnes of God , and hereafter in the perfect vision of God ) Euery man that hath this hope in him , purifieth himselfe , euen as he is pure . The Apostle Paul setting forth the nature of iustifying Faith , in the example of faithfull Abraham , hee bounds it mainely vpon the promise of God in Christ , as the speciall obiect of Faith. As , Rom. 4. 13. The promise that Abraham should be the heire of the world , was not to him , or to his seede , through the Law , but through the righteousnesse of Faith : for if they which are of the Law , bee heires , Faith is made voide , and the promise made of none effect . Therefore it is of Faith , that it might be by grace , to the end the promise might be sure to all the seede : not to that onely , which is of the Law , but to that also , which is of the Faith of Abraham , who is the father of vs all . And vers . 20. Hee staggered not at the promise of God , through vnbeliefe , but was strong in Faith , giuing glory to God. So wee see that the promise of God , is the speciall obiect of iustifying Faith. And hence it is , that all true beleeuers , who are the children of Abraham , are called the children of the Promise , Rom. 9. 8. They which are the children of the flesh , these are not the children of God : but the children of the Promise are counted for the seed , & heires of the Promise . Heb. 6. 17. Yea the promises of God in Christ are the very sum of the Gospel ; as the Apostle declareth very amply in the third Chapter to the Galathians . As vers . 8. The Scripture foreseeing , that God would iustifie the Heathen through faith , preached , before the Gospell vnto Abraham , saying , In thee shall all Nations be blessed . So we see plainly , that the speciall obiect of Faith , is the Gospell of God ; and the Gospel of God , is the promise of God in Christ. This was the summe of all Christs preaching ; The Kingdome of God is at hand ; repent yee , and beleeue the Gospell . And so Gal. 3. 22. the Apostle sweetly concludeth this heauenly Doctrine : The Scripture hath concluded all vnder sin , that the promise by faith of Iesus Christ , might be giuen to them that beleeue . Hence also was the Land of Canaan , being a type of the Kingdome of Christ , called the Land of Promise : and Abraham and his sonnes , coheires of the same Promise . What Promise ? For hee loooked for a City which hath foundations , whose builder and maker is God , Heb. 11. 10. And by faith he waited for this promise , vers ▪ 9. The Pontificians would faine haue that faith , whose prayses are so predicated in that 11. Chapter to the Hebrewes , to be vnderstood of their kinde of Catholicke faith : to wit , a generall historicall faith . And they alledge the third Verse , and the sixt Verse , &c. Vers. 3. Through faith wee vnderstand that the worlds were framed by the word of God : Hence they conclude their Historicall faith . And , Vers. 6. He that commeth to God ▪ must beleeue that God is , &c. Hence they inferre , that Faith is nothing else , but a certaine assent concerning the truth of God in his essence , and in his Word reuealed , and in his promises in generall onely . But if there were no other place of Scripture , to set forth the full nature of true , sauing , and iustifying Faith , this one Chapter were aboundantly sufficient . For the Apostle sets forth this Faith in this Chapter , in his full proportion and lineaments , in all the properties of it . As first , that this Faith beleeueth the truth of Gods essence , as he hath reuealed himselfe in his Word , vers ▪ 6. and not onely as God is , in himselfe , of absolute Being ; but that hee is that God , who giues a Being : as to all creatures in generall , so in especiall , to all his promises made in Christ to his Elect. For which cause , when God sent Moses to be the Minister of his peoples deliuerance , wherein Gods promise to Abraham and to his seed , came to be accomplished , he bad Moses tell the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I AM hath sent me vnto you , Exod. 3. 14. Which name of God doth not onely signifie his essence in himselfe considered , but how he giues here by a being to his Euangelicall promises , to bring them all to passe in due time . This is his name for euer , as God himselfe professeth , vers . 15. Thus the Lord is said to make himselfe knowne to the children of Israel , in that their actuall deliuerance out of Egypt , so long before promised to Abraham , by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehouah , which comes of the roote of the former name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a name of his essence . In which name Iehouah , God saith he was not known to Abraham , as Exod. 6. 3. Not but that Abraham by faith knew God in this name , that he was true in all his promises : but he was said not to know God by this name , because he did not experimentally see the accomplishment of his promise . And thus to beleeue that God is , is not only a bare historicall or naturall faith , that there is a God , which is in the very Deuils ; but it is a true Euangelicall faith , beleeuing Gods truth in his promises , which is such a faith , whereby God is pleased , as the Apostle saith there in the same verse . But a bare historicall faith cannot please God : for then the Deuils faith might . The Apostle amplifieth this , prouing that this faith beleeueth the truth of God in all those things contained in his Word , whether they be matters of story , as vers . 3. or of the promises of God , as vers . 6. or of the threatnings of God , vers . 7. &c. But principally , he doth by many famous examples set forth the noble properties of this faith , in applying the speciall promises of God vnto it ; in which Chapter the word Promise is expresly mentioned no lesse than sixt sundry times , but closely flowes , & that aboundantly , through all the veines of the Chapter . So faith beleeues , that God is a rewarder of them that diligently seeke him . vers . 6. By faith Abel offered his more excellent sacrifice . How by faith ? for his sacrifice was a type of the true sacrifice , Christ Iesus , the promised seede . Gen. 3. 15. By faith Enoch was translated . Was not this by faith of that better life promised in Christ ? By Faith Noah , warned of God , prepared the Arke , to the sauing of himselfe and house : Was it not by Faith in the promise of God ? By Faith Abraham , being called , went out , &c. Was it not by Faith in Gods promise ? For hee was the heire of the promise , and looked for a City , &c. v. 10. By Faith superannated Sarah conceiued : for she iudged him faithfull that had promised , v. 11. All these embraced the promises , v. 13. 14. &c. By Faith Abraham , after he had receiued the promises , offered vp his only Sonne , v. 17. What was it , but the promise of God , whereupon by Faith Isaac blessed his Sonnes , v. 20. and Iacob his ? v. 21. How came Ioseph at his death to mention Israels deliuerance out of Egypt , and ( as if himselfe also , euen after he was dead , had a share in that deliuerance ) giue a charge concerning his bones , but by Faith in Gods promise , now approaching ? Why did Moses reiect the honours , pleasures , and treasures of Egypt , preferring the reproach of Christ before them all , and choosing rather to suffer affliction with the people of God : but that by Faith hee had a respect to the recompence of reward , the promise of God ? And so of their passing through the Red-Sea : and of Rahabs red threed , &c. stil their Faith was pitched vpon Gods promise . But Pontificians must haue leaue to discouer their grosse ignorance in the mystery of Faith , and so to erre , not knowing the Scriptures ; beeing iust with God to send them the spirit of giddinesse , lest they should come to know that most precious truth , which they so willingly and maliciously oppugne . Is the promise of God in Christ therefore such a little ●tomus , such a perexigua particula , such a small mote in the eye of Faith ? Nay , rather the promise of the Gospell , doth challenge the chiefe respect , to be cast vpon it by the eye of Faith , as the most glorious and beautifull obiect it can finde in all the Scriptures . Christ , the promised seede , the fairest of ten thousand , is therefore called the Word of God , as being the summe of both the Testaments , as being the mercy-seate , vpon whom the two Cherubims did sixe their constant eyes . He was the desire of Patriarches , Prophets , and Kings . Abraham with the eye of Faith saw his day , and reioyced ; it gaue him full contentation : yea , the sufferings of Christ , and the glory that followed , and the preaching of the Gospell , all comprehending and setting forth Gods precious promises ; were such as the very Angels desired to look into . And St. Augustine saith , Certum propriumque fidei Catholicae fundamentum Christus est : The sure and proper foundation of Catholicke faith is Christ. Who shall then forbid Faith to fasten its eye vpon this louely obiect ? or to build vpon this sure & proper foundation ? True it is , that Faith denyes no part of holy Scripture , of what nature soeuer , the due respect and credit . It giues free assent to the whole Word of God , it subscribes to the truth of euery least tittle contained therein , credendo Deo , by beleeuing God : but that which Faith doth chiefly appropriate and apply to it selfe , is the promise of God in Christ , credendo in Deum , by beleeuing in God. Euen as the eye , casting a direct ray or beam vpon the obiect , which it chiefly aymeth at , doth so look vpon it , as though it seeme to see nothing else , but that onely obiect ; yet it seeth all things besides round about it , in a more generall view : so Faith , the eye of the soule , although it cast the direct beam of beleef vpon the obiect it most affecteth , to wit , Christ the Sauiour , in whom all the promises of God are , Yea and Amen , to the glory of God the Father ; yet withall , it doth not restraine its generall influence of beleefe , from any part of Gods Word , no more than the eye of the body doth shut it selfe from seeing any other thing present before it , than that particular obiect , to which the radius or beam directly pointeth . What need more testimonies ? yet the ancient Fathers of the Church haue not left vs without witnesse in this point . I will vse but one or two for breuity . a Chrysostome saith , This is the propertie of true Faith , when as the promise being made , not after a manner customary , or familiar with men , we * confidently beleeue the power of the promiser . Thou seest , how euen before the euent and accomplishment of the ●●omises , Abraham in as much as he beleeued , receiueth a sufficient reward : For , to beleeue the promise of God , was imputed to him for righteousnesse . Therefore to beleeue Gods promise , is both able to make vs iust , and shall cause vs to obtaine the promises . By Faith we procure righteousnesse , and obtain the good promises . And the same Father vpon the tenth to the Romanes , saith , Hoc potissimum peculiare est fidei , vt promissa Dei cuncta complectamur : This is chiefly peculiar to Faith , that we embrace all the promises of God. Thus we see this holy man placeth the promises of God in Christ , as the prime obiect of iustifying Faith. St. Ambrose saith , Si exclusa fuerit promissio , sine dubio frustratur Fides Abrahae : Quod ne audire quidem se patiuntur Iudaei , scientes , quia promissio ex Fide est Abrahae . Quae promissio ex Fide iustificat , non per Legem , sicut & Abraham iustificatus ex Fide est . Hi ergo haeredes sunt promissionis Abrahae , qui illi succedunt , suscipientes Fidem , in qua benedictus & iustificatus est Abraham . Testimonium ergo promissionis Abrahae testamentum appellatur , vt post mortem eius Haeredes essent in promissione , Filij eius facti per Fidem : That is , If the promise be excluded , without doubt the Faith of Abraham is made voyde : which not euen the Iewes themselues endure to heare , knowing , that the promise is of the Faith of Abraham . Which promise doth iustifie by Faith , not through the Law , as also Abraham is iustified by Faith. They therefore are Heires of the promise to Abraham , which succeede him , by entertaining the Faith , wherein Abraham is blessed and iustified . Therfore the testimonie of the promise to Abraham is called a Testament , that after his death they might bee Heires in the promise , beeing made his Sonnes by Faith. So Ambrose . Thus wee haue the testimonies of two faithfull witnesses , testifying this most Catholicke doctrine of Faith , not onely of Abraham , but consequently of all the faithfull , That the promises of God in Christ are the maine obiect of sauing and iustifying Faith. And these witnesses shall stand in stead of many . Hence it is , that Faith in Scripture is called Confidence or Affiance , because it embraceth the promise of God in Christ , as the proper obiect of it : as we touched before . In a word , those famous ancient Creeds , vniuersally receiued in the Church , especially the Apostolicall , the Nicene , and Athanasius his Creede ; all of them called the obiect of Faith , as being the abridgement of the Word of God : what do they commend vnto vs , as the maine and sole obiect of sauing and iustifying Faith , but Iesus Christ , his incarnation , passion , resurrection , ascention , session at Gods right hand , &c. together with the fruits we reape from this tree of life , as to bee made his liuing members , beleeuing the holy Catholicke Church , the Communion of Saints , the Remission of sinnes , the Resurrection of the body , and the life euerlasting ? all , the effects and fruits of Gods promises in Christ. But ( say the Pontificians ) faith is an act of the vnderstanding , as being seated in the intellectuall part of the soule , and not in the will : and therefore it is but a bare assent to the truth of Gods word in generall , and so also of the promises contained therein ; and no speciall affiance in the goodnesse of God particularly towards a mans selfe . And so they make onely the truth of God reuealed , as being apprehended and assented vnto by the vnderstanding , to be the obiect of faith , and not the goodnesse of God contained in his promises , as being entertained and embraced by the will. But for the clearing of this point , we may frist obserue how the Church of Rome , as in other points of doctrine , so in this maine point of Faith , doth most pitifully interfeere . For which cause , let me here insert a passage in the Prouinciall Councell of Colen , celebrated Anno 1536. some nine years before the Councell of Trent ; which will partly confirme what hath beene formerly said concerning the nature of true Faith , and confront this Pontifician obiection now in hand . This Prouinciall Synod setteth downe a three-fold kinde of beleeuing , following therein St Augustine vpon the Creed , Credo in Deum , which we haue a little before cited . We will set down the very words of the Synod , which acknowledgeth Duplicem seu triplicem esse fidei , seu credendi rationem . Siquidem vna est , qua Deum esse , ac caetera , quae Scriptura commemorat , non aliter quam historica quadam fide recitata , vera credimus . Vnde & historica fides appellatur , quam nobiscum Daemones communem habent . Altera , qua Deo credimus , quae persuasio & constans opinio est , qua fidem & promissionibus & comminationibus diuinis adhibemus ; quam habent iniusti cum iustis communem . Tertia fidei ratio est , qua in Deum credimus , solis pijs peculiaris , quae certissima quaedam fiducia est , qua totos nos Deo submittimus , totique à gratia & misericordia Dei pendemus . Haec & spem complectitur , & charitaten● indiuiduam comitem habet . Prima credendi ratio , seu fides illa Historica , si solam accipias , informis est , & veluti adhuc mortua . Altera verò , qua Deo tantum credimus , nec dum tamen erga Deum religiosa pietate assicimur , manca . Sed tertia , qua in Deum credimus , pioque affectuin eum tendimus , ea demum viuida , atque integra fides est , &c. That is : There is a two-fold or three-fold sort of faith , or beleeuing : One is , whereby wee beleeue that God is , as also other things , which the Scripture relates , wee beleeue to be true , no otherwise than by a kinde of Historicall faith recorded , whence it is called an Historicall faith , which the Deuils haue in common with vs. The second is , whereby wee beleeue God , which is a perswasion , and constant opinion , whereby wee giue credit both to Gods promises and threatnings ; which faith the wicked haue in common with the righteous . The third sort of faith , is that , whereby wee beleeue in God , which is peculiar onely to the godly , being a kinde of most certaine confidence or affiance , whereby wee wholly submit our selues vnto God , and depend wholly vpon the grace and mercy of God. This faith doth also comprehend hope , and hath in it charity , as an indiuiduall companion . The first sort of beleeuing , or that Historicall faith , if you take it alone , is without forme , and as yet in a manner dead . The second , whereby we onely beleeue God , and are not yet affected towards him with a religious piety , is lame . But the third , whereby we beleeue in God , and are carried by a pious affection towards him , this is that liuely and intire faith . Thus the Councell of Colen . How different from the Councell of Trent ? yea , the two first kindes of faith the same Synod , vpon the Apostles Creed , puts into one , as common with Deuils and wicked men , which beleeue and tremble : Sciunt enim & Daemones Illum mentiri non posse : For euen the Deuils doe know that God cannot lye . So that by the confession of Colen , the Pontifician faith ( by their owne confession ) being no other of it selfe , but an Historicall faith , is no other faith , but that which in the very Deuils and Damned . And whereas the Synod of Colen acknowledgeth a third kind of faith peculiar to the godly , which alwayes hath hope and charity inseparably with it , this crosseth the doctrine of Trent , which alloweth no speciall or peculiar faith to the godly , but such a faith as is common to the wicked , and which is , and may be altogether voide of hope and charity . And whereas Colen calleth this peculiar faith of the godly fiducia , or an affiance and confidence in the grace and mercy of God , in especiall manner to euery beleeuer : the Pontifician Councell of Trent vtterly disclaimeth this fiducia , or strong affiance in Gods fauour and mercy , allowing Gods gracious promises , but the least part in the generall obiect of their faith , which faith of theirs , they make to be onely an assent to the truth of God , and no affiance in the promises of God ; for as much as the Pontificians place their faith in the vnderstanding , and not in the will. Although otherwhiles ( as lyars vse to doe ) forgetting themselues , when they would aduance the blindnesse of their implicite faith , they deny it a place in the vnderstanding , and seate it rather in the will , though not for any good will. For Bellarmine would haue faith to be defined rather from ignorance , than from knowledge ; yet because of the two , they had rather exclude confidence from faith , than science or knowledge ; they consent in generall to make choice rather of the vnderstanding , than of the will , wherein to seate their faith . Now the occasion ( as I said ) of mentioning the Councell of Colen , was chiefly to shew their iudgement concerning the subiect of Faith ; to wit , in what part of the soule it is inherent , as in the proper subiect : whether in the vnderstanding , or the will , &c. The Synod of Colen vndertaking to decide this point , saith ; Noc hoc omittendum est , fidem secundum duas priores credendi rationes , in intellectu consistere ; secundum tertiam verò , etiam in voluntate : quòd actio fidei sic acceptae ( quod est credere , fidere , & adhaerere Deo ) non solo intellectu , quem fides illuminat , sed & voluntate , quam accedente charitate inflammat , perficiatur : Nor is this to be omitted , that faith according to the two first sorts of beleeuing , doth consist in the vnderstanding ; but according to the third sort also , in the will : because the action of faith in this acception ( which is to beleeue , confide , and adhere vnto God ) is accomplished not in the vnderstanding onely , which faith illuminateth , but also in the will , which by the accesse of charity it inflameth . So by the iudgement of this prouinciall Synod , this sola efficax , syncera , integra , & salutifera fides , as the Synod cals it , ibidem : this onely effectuall , sincere , intire , and sauing faith , is resident not only in the vnderstanding , which faith informeth ; but also in the will , which faith by loue inflameth . And whereas the Pontificians would vtterly exclude faith from hauing any place in the will , because , say they , faith may bee separated from charity : the same Synod , ibidem saith : Hoc constat , eam fidem , qua in Deum credimus ( quae sola efficax , syncera , integra , & salutifera est ) nec infundi , nec accipi , sine spe & charitate : This is euident , that that faith , whereby we beleeue in God ( which onely is the effectuall , sincere , intire , and sauing faith ) can neyther be infused , nor receiued without hope and charity . For as the same Synod addeth out of the Apostle ( 1. Cor. 13. a place which the Pontificians vrge to proue , that their Romane-Catholicke faith may bee voyde of charity ) Nam quod alibi Apostolus ait , Si habuero omnem fidem , &c. For that which the Apostle saith , If I had all faith , so that I could remoue mountaines , and had not charity , I am nothing : is not so to be vnderstood ( saith the Synod of Colen ) as if the intire and sincere faith could bee receiued without charity ; but rather it seemes to be spoken Hyperbolically , by way of exaggeration and aggrauation , as Chrysostome and Theophilact take it : the more to enforce the practice of charity , consisting of so many excellent dueties and perfections . Thus haue we cited this Synod of Colen , not that we hold it any standard rule for the Doctrine of Faith ( although Vega blame it for speaking too broad of iustification , and especially of imputation ) but to shew how in this point of Faith , this Synod , a little more ancient than the Councell of Trent , doth differ from the Doctrine of that Councell in many things ; wherein this Synod is not farre from the true way to the Kingdome of God : sauing that now whatsoeuer is in this Synod , or any other contained , must submit it selfe to the censure , examination , interpretation , and approbation of the Councell of Trent , whose definitiue sentence hath irrefragably passed vpon all Catholicke Doctrine , binding it to good behauiour , that it should not carry the least weapon , that might indanger the throat of Romane-Catholicke Religion . To this Synod also , we may adde the authority of the learned honest Cardinall Contarenus , who liued at the same time , and a little before the Councell of Trent wrote of Iustification ; in which Treatise he faith : Notus Fidei incipit à voluntate , quaeobediens Deo & Fidei , efficit vt intellectus assentiatur , absque haesitatione traditis à Deo ; & ideo promissionibus diuinis confidat , & concipiat ex illis firmam fiduciam , quae pertinet ad voluntatem , & quasi circulo quodam , iucipiat à voluntate haec Fides , & desinat in voluntate : The first act or motion of Faith begins at the will , which obeying God and Faith , causeth the vnderstanding to assent to the things deliuered of God , without doubting ; and so to trust in Gods promises , and of them to conceiue a firme affiance , which pertaines to the will , and that this Faith , as it were in a circle , begins at the will , and ends in the will. So that we see this good Cardinall held the will to be the prime subiect of sauing Faith. But now a little to illustrate the former point , concerning the subiect of Faith , and the manner of inherency which it hath in a beleeuer , and to cleare the truth of it by Scriptures , and by ancient Fathers of the Church . The Romane-Catholicke doctrine is no lesse absurd and erroneous in the obiect of sauing Faith , than in the subiect of it . They run from one extreame to another , as the Poet saith ; Dum vitant stulti vitiae in contraria currunt : Fooles from one extremity of folly runne into the contrary . But as the true Catholicke doctrine , although it exclude no part of Gods Word , as the obiect of Faith in generall , but yet restraineth the speciall obiect of sauing Faith to Christ , and the promises of God in him ; so though it deny not Faith to haue a place of inherency in the vnderstanding , yet it intitleth it not onely to the vnderstanding , but to the will , to the memory , to the affections , and all the faculties of the soule , as so many Manfions to intertain this noble Queene Faith , where she may keepe her Court of residence for her selfe , and all her train of Graces that attend her . Or wee may compare the seuerall faculties of the soule , to so many roomes or chambers in the soule , wherein , as in a magnificent Palace , Faith resideth , whose presence , as a Prince , puts life into euery part , & whose prerogatiue it is to prescribe to each of her virgin hand-maide Graces their proper taskes , her selfe putting her owne hand to euery work , acting , directing , assisting , adorning the office of each Grace , whereby it is made both acceptable to God , and profitable to men . The Catholicke Doctrine then concerning the subiect of Faith , is , That Faith inhereth or resideth not onely in the vnderstanding , but also in the will , in the memory , in the affections , and in euery faculty of the soule . This is the Doctrine of the holy Scriptures ; and therefore Catholicke . The Scripture saith ; Corde creditur ad iustitiam : With the heart man beleeueth vnto righteousnesse . And againe it saith , Ephes. 3. 17. That Christ may dwell in your hearts by faith . And againe , Acts 8. 37. Philip said to the Eunuch , If thou beleeuest with all thy heart . And againe , Acts 15. 9. Purifying their hearts by faith . By these and such like places of Scriptures it is euident , that the proper subiect of Faith is the heart of man. Now by the heart , is meant euery power and faculty of the soule , and not onely the vnderstanding ( as Aquinas vnderstandeth the forenamed place of Acts 15. 9. that by purifying of the heart , is meant the illuminating of the vnderstanding ) but also the will , the memory , the affections , and euery faculty of the soule of man. First , the Sriptures oftentimes by naming the heart , meaneth the vnderstanding . As Ephesians 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vulgar Latine rendreth it word for word : Illuminatos oculis cordis vestri : The eyes of your heart being illuminated : but our English translation hath it , The eyes of your vnderstanding being enlightened ; thereby giuing the true meaning of the place , that by the heart there is meant the vnderstanding . So the Lord faith , Matth. 13. 15. Ne corde intelligant : Lest they vnderstand with their heart . In 1. Kings 3. 9. Salomon askes an vnderstanding heart . In 2. Cor. 3. 15. the vaile ouer the Iewes heart , was a note of their blindnesse and ignorance in the mysterie of Christ. Secondly , heart in Scripture is often taken for the will. As Acts 7. 39. The Israelites in their hearts turned back into Egypt : that is , their will was so , if they had had power . So Acts 11. 23. Barnabas exhorts , that with purpose of heart they would cleaue vnto the Lord : that is , with a ready will , and constant resolution . So 1. Cor. 7. 37. He that stands firme in his heart , hauing power ouer his owne will , and hath decreed in his heart . Thirdly , the heart is taken for the memory . Luke 1. 66. All that heard , laid vp those things in their hearts : that is , in their memory . So Deut. 4. 9. Take heede to thy selfe , lest thou forget the things which thine eyes haue seene , and lest they depart from thy heart : that is , from thy memory . And , Deut. 11. 18. Ye shall lay vp these my words in your heart , &c. that is , ye shall remember them continually , as signes bound vpon your hands , and as front-lets betweene your eyes . Hence it is that the Latines vse Recordari , for to remember , or to record , implying that remembrance is an act springing from the heart . Hence also doth our Sauiour call the heart , the treasury , Matth. 12. 35. which agreeth with the memory , called Thesaurus rerum ; the Treasury of things . Fourthly , heart in Scripture , is also taken for the affections and passions of the soule . Matth. 6. 21. Where your treasure is , there will your heart be also : that is , your affection . So Rom. 1. 24. God gaue them vp to their owne hearts lusts . And Psal 62. 10. If riches increase , set not your heart vpon them . Thus all the motions , and inclinations , and cogitations in man , are referred to the heart , as the prime fountaine , whence they all originally flow . So all the vertues intellectuall and morall , are said to be in the heart : we say , A wise heart , a good heart , a valiant heart , an humble heart , an honest heart , &c. And the contrary , as wee say , A foolish heart , a wicked heart , a faint heart , a proud heart , a deceitfull heart , &c. Of a valiant man , we say , He hath a Lyons heart ; and of a coward , He hath the heart of a Hare ; and of a meeke man , He hath a Lambes heart : As Nabuchadnezzar for his pride , had a Beasts heart giuen him , that is , a bruitish disposition , to liue like a Beast , as hee did . Now the issue of all this is , that faith is that same radicall grace , wherein the whole life of the Saints of God , all holy graces haue their being , and existence of holinesse , and from whence they grow and flow , euen as all the branches from the roote , and the streames from the fountaine . For , as the heart is the fountaine of all the faculties of the soule , of the vnderstanding , of the will , of the memory , of the affections , motions , cogitations , &c. all which are signified by the heart in Scripture : so Faith beeing in the heart , as in the proper seate and subiect ; and being said to purifie the heart , it giues vs to know the excellent nature of Faith , which is to diffuse its vertue to the purifying and possessing of euery part and faculty of the soule . For , possessing the heart , it possesseth and filleth the whole soule . It illuminates and informes the vnderstanding , it reformes and conformes the will , it confirmes it with hope , it inflames it with loue , it prompts the memory with holy meditations , and remembrances of Gods loue and goodnesse , it moderates and tempers all the affections and passions , it directs the motions , and cogitations of the soule to their right end and scope : and in a word , the office of this faith , is , to be the immediate instrument of Gods holy spirit , to sanctifie the whole soule and body ; as the Scripture ascribes the worke of sanctification to faith as the immediate Instrument , Acts 26. 18. Sanctified by Faith in me , said Christ to his new conuert Apostle . The Councell of Trent it selfe confesseth , that faith is the roote of other graces . Faith ( say they ) is the roote of all Iustification : placing their iustification in hope , and loue , &c. How then is Faith the roote ? If it be the roote , the roote is not a bare disposition to a tree , as they would haue Faith to bee to their iustification . A dead roote cannot beare a liuing tree : but like roote , like tree . But a roote naturally produceth and shooteth forth the tree : for the life and substance of the tree is originally in the roote , and comes from the roote . Take away the roote , and the tree witherereth : for it liues in the roote . And the roote giueth life to the tree , not the tree to the roote . As the Apostle said to the ingraffed Gentile , once the Wilde Oliffe , Thou bearest not the roote , but the roote thee . With what reason then can the Pontificians say , That charity , which is the branch , not the roote , giues life to the root , which is Faith ? Herein how far themselues differ from senslesse stockes , or come short of the vegetable trees , I define not . Now as the whole tree drawes hislife and nourishment from the roote : so all the fruits of holinesse haue their life and nourishment from faith ; for faith is the roote of them all . And as the Apostle saith , If the roote be holy , so are the branches . But Faith , the roote of other graces , is holy , yea most holy , as Iude speaketh : therfore hope , & loue , and all other graces growing in and from Faith , are sanctified by and from Faith ; for as much as Faith is rooted in Christ , from whom it receiues the life , as of iustification , so of sanctification . Hence it is , that deuout Bernard saith excellently to this purpose : Primum syncera radix sancta fidei in terra humani cordis plantatur ; cumque fides plenè adulta fuerit , velut quaedam magna est Arbor , diuersa in se habens poma , exquibus reficitur anima plena Deo : First , the sincere roote of holy Faith is planted in the ground of mans heart ; and when faith is fully growne vp , it becomes as a great Tree , hauing in it sundry sorts of Apples , wherewith the soule , being full of God , is refreshed . Without Faith ( saith the Apostle ) it is impossible to please God. But whatsoeuer action proceedeth from Faith , therein it pleaseth God. By Faith was Abels sacrifice made acceptable to God. By Faith Enoch , walking with God , pleased God. And are not all those actions of the Patriarches and Saints of God , related in that eleuenth Chapter to the Hebrewes , all referred to Faith , as the roote from whence they sprang , and receiued their life and louelinesse ? It is Faith that graceth euery action of the iust man : for the iust man shall liue by his Faith. Whatsoeuer fruite growes not from this roote , it is sinne . Whatsoeuer is not of Faith is sinne : is as true in generall of sauing Faith , as it is in particular of the Conscience , called Faith by the Apostle , Rom 14 23. Now the reason of all this , that Faith giues life and beeing to euery grace , for as much as euery grace is radically in faith ; is , because where faith is , Christ is . Now Faith is in the heart , and consequently Christ dwelleth in the heart by Faith. And if in the heart , then in euery part , and faculty of the soule and body . So that as the soule quickneth euery part of the body : so Faith quickneth and sanctifieth euery faculty of the soule . As St Augustine saith , Fides , quae credit in Deum , vita animae existit , & per hanc iustus viuit : Faith , which beleeueth in God , is the life of the soule , and by this faith the iust man liueth . And elsewhere he saith : Vnde mors in anima ? quia non est fides . Vnde in corpore ? quia non est ibi anima . Ergo animae tuae anima fides est : Whence is death in the soule ? because faith is not there . Whence in the body ? because the soule is not there . Therefore the soule of thy soule is Faith. And as the soule is in the body , Tota in toto , & tota in qualibet parte : The whole soule is in the whole body , and whole in euery part : So , Fides tota est in toto , & tota in qualibet parte ; Whole faith is in the whole heart , and whole in euery faculty of the soule . Hence the Apostle , making himselfe the instance of the life of faith , saith , I am crucified with Christ. Neuerthelesse I liue , yet not I , but Christ liueth in me : and the life which I now liue in the flesh , I liue by the faith of the Son of God , who loued me , and gaue himselfe for me . Christ therefore is not to be found in that part or faculty of the soule , where faith is not . If Faith bee not in the will , Christ is not there ; and so in the rest . And where Christ is not , there is no life , no sanctification . Our wils therefore , our memories , our affections , our motions , and cogitations are dead , prophane , all out of order , if Christ be not , and liue not in euery one of them . And Christ is not in any of them , if Faith be not there . Hence it is , that Faith is all , because as the roote , it containes all graces . In the vnderstanding it knoweth God , in the will it hopeth and loueth God , in the memory it thinketh of God with thankefulnesse for his mercies , in the affections it feareth God , it sorroweth for sinne , it patiently suffereth , it reioyceth in God , in all it serueth God. How so ? From Faith it is , that the vnderstanding knoweth God in his Sonne Iesus Christ , the knowledge of whom is eternall life . And therefore Diuines by knowledge in that place , vnderstand Faith. And St. Augustine saith , Intellectus merces est fidei . Ergo noli quaerere intelligere , vt credas : sed crede , vt intelligas : Vnderstanding is the reward of Faith. Doe not therefore seeke to know , that thou mayst beleeue : but beleeue , that thou mayst vnderstand . From Faith it is , that the will hopes in God , loues God , and cleaueth vnto him : and so in the rest . And therefore St. Augustine placeth Faith in the will , saying : A Domino praeparatur voluntas hominis , vt sit fidei receptaculum : The will is prepared of the Lord , to be the receptacle of faith . And againe , Omne quod non est ex fide , peccatum est . Ac per hoc bona voluntas , quae se abstrabit à peccato , fidelis est , quia iustus ex fide viuit : Whatsoeuer is not of Faith , is sinne . And therefore the good will , which withdrawes it selfe from sinne , is faithfull , because the iust man liueth by Faith. Hence it is , that Bernard saith , Credere in Deum , est in eum sperare , & eum diligere : To beleeue in God , is to hope in him , and to loue him . And againe : Vera & plena fides vniuer sa praecepta complectitur : A true and complete Faith comprehendeth all the Commandements . Hieronymus Osorius in his first Booke de Iustitia , hath these words : Fides continet omnem religionem atque pietatem : omnes enim virtutes ex fide aptè nexeque sunt , & cum illa sanctissimo vinculo colligatae atque implicitae sunt : That is , Faith containeth all religion and pietie : for all vertues are by Faith consorted and connexed together , and with it are bound and intwined in a most holy knot . But yet I dare not warrant the Reader , that he shal finde these words in Osorius from henceforth , seeing in the Index at Madrid , these very words are commanded to passe the flames of their Index expurgatorius . And in the second booke hee saith : Ergo cum Fides totum animum regat , & in Verbi diuini studium rapiat , consequens necessariò est , vt non cernatur solum in credendo , sed etiam in obediendo : Therefore seeing Faith doth gouerne the whole soule , and drawe it to the study and loue of Gods Word , it followeth necessarily , that it is seene , not onely in beleeuing , but also in obeying . But these words also vndergoe the same doome with the former . Yea , why should Pontificians make it so strange that Faith should haue all other graces inseparably coupled with it ; seeing that euen their Doctors , Aristotle and Cicero doe teach , that all morall vertues are conioyned and combined in one : and he that hath one , hath all ? and that Iustitia est omnis virtus : Iustice is euery vertue . It is a maruaile , that they haue escaped Purgatory , seeing that not euen Gratian himselfe hath had the grace to be fauoured of them , his Glosse but bordering vpon Tullies Offices : for where he saith ; Sed quomodo possum habere talem Fidem ( that is , to remoue mountaines ) & non charitatem ? cum qui habeat vnam virtutem , habeat omnes . * Nonpossem quidem , nisi miraculosè : that is : But how can I haue such a Faith ( to remoue mountaines ) and not charity ? sith hee that hath one vertue , hath all . I could not haue it , but miraculously . All these words must out , as yee may see in Collat. censurae , in Gloss. iuris canon . num . 84. His excellent Maiesty also , in his peerlesse Paraphrase of the Reuelation , Chapt. 20. saith , That God by Faith onely iustifieth man , which not withstanding is done according to his workes , because they , as the fruits of Faith , cannot be separated from it , and bear witnesse of the same to men in the earth . S. Augustine saith : Quid est ergo credere in eum ? credendo amare , credendo diligere , credendo in eum●re , & eius membris incorporari : What is it then to beleeue in him ? by beleeuing to loue him , by beleeuing to affect him , by beleeuing to goe into him , and to be incorporated into his members . Paulus Fidem , quae per dilectionem operatur , approbat atque commendat , quae vtique sine spe esse non potest : proinde nec amor sine spe est , nec sine amore spes , neque vtrumque sine Fide : Paul approueth and commendeth that Faith , which worketh by loue , which cannot bee without hope : therefore neyther is loue without hope , nor hope without loue , nor both without Faith. And vpon the 139. Psalme hee saith : Fides sic est in anima , vt radix bona , quae pluviam in fructum ducit : Faith is in the soule as a good roote , which bringeth the raine into the fruit . And St. Chrysostome saith ; Fides est Religionis sanctissimae fundamentum , charitatis vinculum , amoris subsidium . Haec sanctitatem firmat , caestitatem roberat ; gubernat sexus , gradus prouehit , officia cuncta custodit . Fides mandaeta tenet , praecepta seruat , promissae consummat : Faith is the foundation of the most holy Religion , the bond of charity , the supply of loue . It confirmes sanctity , it strengthens chastity , it gouernes all sexes , it promotes all degrees , it obserueth all offices . Faith keepeth the commandements , practiseth the precepts , accomplisheth the promises . And much more to this purpose , according to his golden elegancy . Ambrose also saith , there are in Faith great prerogatiues and dignities . What bee they ? Piety , Iustice , Sobriety , Charity , Discipline , or good Gouernment . And in a word , St. Augustine saith : In ipsa Fide sunt omnia opera , quae diligit Deus : in Faith it selfe are all those works , which God loueth . Thus Faith being in the heart , as in the proper subiect of inherency , and so consequently , in the whole soule and euery faculty thereof , as the life and soule of the soule , animating euery power and property of it ; it followeth , that as morall iustice is euery morall vertue ( as the Philosopher speaketh ) so iustifying Faith , which is reckoned for righteousnesse , is euery grace and holy vertue , as being the liuing roote , and holy seede , sustaining , quickening , supplying , sanctifying all other graces , which are as so many fruits growing vpon this Tree of life , as Reuel . 22. 2. holy Faith being the foundation , whereon all graces are built , the ground whereon they grow . Hence they haue all their rise & motion , yea their formall and essentiall goodnesse . For whatsoeuer is not of Faith , is sinne . If we hope not from Faith , if we loue not from Faith , if we be not patient because wee beleeue , and so in the rest : Hope , Loue , Patience , and the rest , are so many sins . For as Faith is the ground or foundation of things hoped for , so of things loued , of things suffered , and the rest . And why may not so many habits of grace grow vpon the same roote and stemme of Faith , as so many distinct fruits vpon the same Tree of life ? Yea , the Apostle elsewhere also tels vs , that from Faith doe spring not onely peace of conscience towards God , but accesse vnto all grace , reioycing vnder hope of the glory of God , Patience , Hope , Loue , &c. Thus it is euident by the authority of the holy Scriptures , and by the testimonies of ancient Fathers , that sauing and iustifying Faith , is not a Faith common with Deuils and Reprobates , as being in nature and kinde a dead Faith ; but it is proper and peculiar onely to the Saints and Elect , as being a holy and liuing Faith , which receiueth not life from any infusion of charity into it , but is a liuing roote , from whence doe spring , and wherein do liue all holy graces , as Charity , Hope , Patience , Meeknesse , &c. That this is called also the Catholicke Faith , not because it is common to good and bad , or because it hath for the generall obiect of it , the Word of God , as it is a true History , containing things done , and to be done , whether they be acts , precepts , threatnings , or promises , one with another : but because it is the Catholicke Faith of the Elect , from , in , and to all ages past , present , and to come , whose generall obiect , though it be the whole Word of God , yet the speciall obiect of it is Christ Iesus , the word incarnate , and the speciall promises of life made vnto vs of God in him . Now by this which hath beene already said , we may easily see the sequell and issue of all the rest of those priuiledges and markes , that the Pontificians put vpon their Catholick Faith. For seeing they admit of no other Faith in kinde , than the Historicall , we will easily yeeld vnto them , that this their Faith may be , and is in the very Deuils and Damned . We will yeeld them also , that their Faith being dead of it selfe , and without forme or being , and receiuing life , forme , and being from Charity , may also vpon the losse of Charity , become as well dead and vnformed againe , as before it receiued life from Charity . But whereas they say , that this Faith , dead as it is , and being fruitlesse and without Charity , yet is sufficient to make a man a Christian and a Beleeuer : wee allow them this also thus farre , that it may make them such Christians and Beleeuers , as to send them to hell , amongst the Deuils and Damned , their fellow-Beleeuers , as their fideles fornicarios , adulteros , molles , musculorum concubitores , fures , &c. their faithfull fornicators , adulterers , effeminate , Sodomites , and Catamites , theeues , and other such their Christian beleeuers , whom by Trents owne confession , their Faith excludes from the Kingdome of Heauen . But this Faith of theirs , being no other in kinde , but that which is common with the damned : to wit , of it selfe , dead and fruitlesse ; let them deuise neuer such precious wares to stuffe it withall , as Charity , Hope , and the like , to put life into it , it will proue no more a liuing Faith , than Michals Image , with the pillow stuffed with Goates haire laide vnder the head of it , proued a liuing man : And so consequently , it can neuer make a man such a Christian and Beleeuer , as to bring him to the possession of Gods Kingdome . But are they to be accounted Christians and Beleeuers , that goe to Hell ? Yes surely , as good as Romane-Catholickes : for such onely they account their Christians and Beleeuers . Well , let them enioy their priuiledge . In the meane time they must know , that God hath another kinde of beleeuing Christians . For as the Apostle saith : As he is not a Iew , that is one outwardly , nor that Circumcision , which is outward in the flesh : but hee is a Iew , that is one within , and Circumcision that of the heart , in the spirit , not in the letter , whose praise is not of men , but of God : So he is not a Christian , that is one outwardly , neither is that Baptisme , which is outward on the flesh ; but hee is a Christian , that is one inwardly , and Baptisme that of the heart , in the spirit , not in the letter , whose praise is not of men but of God. But the Romane-Catholicke Christian beleeuers , are they that haue receiued their outward forme of Baptisme , and professe themselues members of the Romane-Catholicke Church , be they otherwise neuer so damnable in their liues . What saith Bernard in his Sermon ad Pastores ? Neminem vestrum credo esse haereticum : omnes creditis , &c. I beleeue none of you is a hereticke : you all beleeue one God in Trinity , that Christ suffered , and was buried , that hee descended and ascended : But doth this faith make a man a Catholicke ? By this faith , the very Deuils should bee Catholickes ; for ( as St. Iames saith ) they beleeue and tremble . But not that faith , which is common with Deuils and men , maketh a true Catholick , but that only which is common to men with Angelicall spirits . What faith is that ? That which worketh by loue So he . Therefore , by Bernards doctrine , faith voyde of charity , which is common with Deuils , howsoeuer it may make a Romane-Catholicke , and so saith Bernard , it may the Deuill as well , but a true Catholicke it cannot make . St. Augustine also puts a maine difference : saying , Cum dilectione fides Christiani , sine dilectione fides Daemonum : the faith of a Christian is ioyned with loue , the faith of Deuils is without loue . Hee is therefore a Christian , that hath such a faith , as hath loue ioyned with it : and consequently , they are no Christians , but rather of the number of Deuils , as being members of the Deuill , whose faith is without loue . And the same Austine elsewhere , plainly declareth who are the faithfull : saying , Corpus Christi est Ecclesia , non ista , aut illa , sed toto orbe diffusa . Tota autem Ecclesia constans ex omnibus fidelibus , quia fideles omnes membra sunt Christi , habet illud caput positum in coelestibus , quod gubernat corpus suum : etsi separatum est à visione , sed annectitur charitate . Totus Christus caput est , & corpus eius : The body of Christ is the Church , not this or that Church , but diffused ouer the whole world . And the whole Church consisting of all the faithfull , in as much as all the faithfull are members of Christ , hath that head now set in the heauenly places , which gouerneth his body : and although it bee separated from vision or sight , yet it is knit vnto him by loue . For whole Christ is the head , and his body . So we see St. Augustine confesseth none to bee faithfull , but such as are the members of Christ ; nor any his members , but the members of his body , the Church : nor Christs Church to be any one particular Church , as the Romane-Catholicke Church , but indeed the Catholicke Church , spread ouer the whole world . Now if none bee faithfull , but such as are the members of Christ , of his Church , of his body , & Christ is the Sauiour of his body , and not one of his members can perish , yea , not a haire of their heads shall perish : how then are they members of Christ ( sith Christians , sith faithfull ) that haue no part in that saluation , whereof the whole body is partaker ? But such are members of Christ , though not perfectly vnited , as Trent saith , Chapt. 7. and Vega commends it . But St. Augustine knew no such members of Christ. Although by a common appellation or account , all Christians , as being baptized , are called Faithfull , in as much as they haue receiued the character of Faith , which is Baptisme , as Augustine saith : yet properly , and in a strict sense , none are true beleeuers , but such as are indued with a true , liuing , holy iustifying Faith in Christ , whereby they are perpetually and inseparably vnited vnto him , as liuing members of the same body , to reigne with him for euermore . So Saint Paul doth exemplifie this , in describing a true Iew : Hee is not a Iew , that is one outward ; neither is that Circumcision , which is outward in the flesh : but he is a Iew , that is one within , and the Circumcision of the heart , in the spirit , not in the letter , whose praise is not of men , but of God. St. Chrysostome saith , Whence art thou made holy ? Whence art thou called faithfull ? Is it not therefore , because thou art sanctified by the death of Christ ? Is it not therefore , because thou beleeuest in Christ ? And againe : Fidelis propterea vocaris , quoniam & credis Deo , & ab eo creditam ipse iustitiam habes , sanctitatem , munditiam animae , in filium adoptionem , regnum coelorum : Thou art therefore called faithfull , because both thou beleeuest God , and hast from him granted vnto thee righteousnesse , sanctity , purity of soule , adoption of a sonne , and the kingdome of heauen . Seeing therefore ( by the Doctrine of Scriptures and Fathers ) faith and saluation cannot bee separated , mee thinkes , the Councell of Trent had done more politickly , if with the losse of charity , they had suffered faith quite to be lost too , rather than retaining it , to be damned with it . Further , for as much as the Pontificians admit of no other faith to Iustification , but an historicall faith ; wee easily grant that which they so much desire , That their faith doth not iustifie them at all , but may be in them , though they go to hell for it , as themselues do teach . Whereas the faith of beleeuers , which beleeue in Christ , hath the property to saue , & not suffer any to perish . For Christ saith ( if we may beleeue Christ , rather than the Popes infallibility in the Councel of Trent ) Whosoeuer beleeueth on the Sonne of man ( or the Sonne of God ) shall not perish , but hath eternall life . And v. 18 : He that beleeueth on him , is not condemned . Yes , saith the Councell of Trent , he that is a beleeuer may bee condemned , though still hee continue a Beleeuer . Lastly , sith for all this , that their Faith cannot iustifie nor saue them , yet notwithstanding they wil haue this to be a true Faith , though a dead faith . I et vs yeelde them this also , that the Romane faith is a true dead Faith , or a true Faith of the Diuels and damned . Else what true Faith is it ? Gregory , once Bishop of Rome , saith : Vera fides est , quae in hoc , quod verbis dicit , moribus non contradicit : That is true faith , which in that it professeth in words , it contradicteth not in maners . And a little after : Fidei nostrae veritatem , in vitae nostrae consideratione debemus agnoscere ; t●nc enim veraciter fideles sumus , si quod verbis promittimus , operibus complemus : We ought to acknowledge the truth of our Faith , in the consideration of our life ; for then are we truly faithful , if that which we promise in words , we performe in deeds . And St. Ambrose saith , Nunquam fides vera turbatur , True faith is neuer troubled . How is then the Pontifician faith a true faith , albeit a dead faith , seeing ( according to Gregory ) what it professeth in words , it contradicteth in deeds ? and according to Ambrose , it is not free from trouble , being ouer-whelmed with horrour of Conscience ? yea , St. Hierome saith : Cum dilectio pro●ul abfuerit , & fides pariter abscedit : When charity is away , there faith also is gone with it . To summe vp all in a word that hath beene said of this point ; the Notes of difference betweene the true Catholick sauing Faith , and the Romane-Catholicke faith , are these , and such like : 1. The true Catholicke iustifying Faith bringeth euery one that hath it , vnto saluation , and such shall neuer perish , Iohn 3. 16. & 18. and 1. Pet. 1. 9. The end of sauing Faith is the saluation of our soule . But the Romish faith doth not , by their owne confession , bring euery one of them that hath it , vnto saluation : Therefore the Romane Catholicke faith is not the true Catholicke iustifying Faith. Secondly , the true Catholicke sauing Faith is a free gift of Gods grace , giuen for Christs sake , as Phil , 1. 29 & Ephes. 2 , 8. But the Romish faith is no free gift of Gods grace , as being in the very Diuels ; which faith also the Councell of Trent separateth from grace , Concil . Trid. Sess. 6. cap. 15. saying , that grace may bee lost , though not faith : Therefore the Romish faith is not the true Catholicke sauing faith . Whereupon Bellarmine , as the mouth of all Pontificians , saith : Fides infusa non perit , gratia recedente , vt Catholici omnes fatentur : Infused faith perisheth not , when grace is gone , as all Catholickes confesse . So that Pontifician faith is no grace with them , and no maruaile then if iustifying faith be in no grace with them also . But how is their faith infused ? This may seeme to make faith a gift of God. Let Bellarmine himself resolue it : he saith , That all men may beleeue if they will , when the Euangell is preached : and so the Pontifician faith is of them disclaimed to be a speciall gift of Gods sauing grace . Thirdly , The true Catholicke sauing faith is a confidence in the promises of God in Christ , it being the foundation of things hoped for in Christ , the speciall obiect of it , Heb. 11. 1. But the Romish faith , beeing no other in its owne nature , but that which is common with the very Diuels , by their owne confession , is altogether without hope , hauing no respect to things hoped for , no more than the Diuels , for all their faith , haue : Therefore the Romish faith is none of the true sauing iustifying faith . There bee many other differences , which follow in this Treatise . In stead of adding more to this place , it shall suffice to conclude this Chapter with the definition of sauing and iustifying faith ; which may fitly bee thus defined . Iustifying faith is a speciall free gift of God his grace , whereby a sinner beleeuing in or into Christ , being thus vnited vnto him , is made partaker of all Christs merits and righteousnesse , and is by the same faith certainly and infallibly perswaded , that all his sins are remitted , and himselfe in Christ perfectly iustified in Gods sight : this faith also as a liuing roote , containing in it all other graces , as hope , loue , patience , humility , &c. For the proofe of each part of this definition , we neede not here stand vpon , as referring both to the foregoing , and ensuing Chapters , where they are amply proued . Now , that I call iustifying Faith a gift of God , I note the efficient cause of it to be God ; whereby it is also distinguished from the faith of Diuels , which cannot bee called the gift of God. Secondly , that I call it a free gift of Gods grace , as Phil. 1. 29. this excludes all precedent workes in man , as merits of congruity , or of any preuious repentance , making a man acceptable to receiue Faith in Christ , which jumps with the merit of congruity . Thirdly , that I call it a speciall gift , I exclude all reprobates from hauing any communion with this Faith , it is specially and peculiarly and solely giuen to the Saints , Iude 3. speciall also in regard of the nature of it , being a gift of grace , flowing from Gods special loue in Christ vnto his elect Saints . Fourthly , whereby a sinner , &c. I note , that whoso hath this Faith , is empty of all inherent righteousnesse of his own ; he must be a sinner , the generall subiect , wherein Faith dwelleth . Fiftly , by beleeuing in , or into Christ , I note the proper act of iustifying Faith , differencing it from all other kinds of faith ; as also , that Christ is the proper obiect of iustifying Faith , & not the whole Word of God in generall . Sixtly , being by Faith vnited to Christ , and so made partaker of all Christs merits and righteousnesse , I note , that Faith is the immediate instrument , whereby wee are made one with Christ , and so haue our perfect communion with him in all his righteousnesse and graces ; in so much as by vertue of this vnion by Faith , Christ and all true beleeuers are all one mysticall Christ. Seuenthly , by being certainly and infallibly perswaded of the remission of sinnes by faith , I note the natiue property of iustifying Faith ; which is , to assure a man of his saluation ; and that in a greater or lesser measure , according to the proportion of Faith measured out vnto vs ; and that faith also assures vs of our iustification in Gods sight , as laying hold vpon Christ , who is our righteousnesse : which certainety and assurance is such , as it necessarily excludeth all vaine presumption . For how can a man that is truely and infallibly certaine , be sayd therein vainely to presume ? Lastly , I call this Faith a liuing roote , whence all other graces spring ; to note the true difference betweene this iustifying faith , and the Pontifician faith , which in its owne nature is dead , vntill ( say they ) it bee quickened by charity infused into it : to note also how vaine that common cauill and quarrell of Papists is against our doctrine of iustification by Faith alone , as a doctrine tending ( say they ) to Libertinisme , and to cast off all care of good workes ; whereas our faith , whereby we are iustified , is such , as being not a dead , but a liuing roote , including in it all other graces , it causeth the beleeuer to bee as a liuing tree , planted by the riuers of waters , and bringing forth his fruit in due season , whose leafe also doth not wither , and whatsoeuer he doth shall prosper . CHAP. XIII . Of the generalitie and vncertainety of Romane-Catholicke Faith : the generalitie of it confuted , by the contrary confirmed . BEsides the forenamed properties and limitations of that kinde of faith , which Pontificians appropriate to themselues , though common ( by their owne confession ) with the Diuels and damned ; wee cannot omit two other speciall markes , whereby they would dignifie and commend this their faith vnto the world . The first whereof , is the generality and implicity of this faith : the second , is the vncertainty of it . Wee ioyne these two together , generality and vncertainety , because the former is a necessary inducement to the latter , and as it were the foundation of Babels tottering Tower of vncertainty . For , grant once such a generality of faith as they require , and the vncertainty of it will easily follow . Now concerning generality of faith , we noted before out of Soto , that they vtterly disclaime that speciall faith in Christ , & in the promises of God in him . I may here fitly apply that sentence vsed by his Excellent Maiestie in his late speech to the honorable house of Parliament , which I humbly craue leaue to borrow , Dolosus versat●r in vniuersalibus : The deceitful man loueth to walke in vniuersalities or generalities . The Pontificians in this their vniuersality or generality of faith , deale like the timorous , and therefore cautelous Hare , who to deceiue her pursuers or tracers , makes many doubles , and crafty windings out and in , that vneath it is for the most sagacious pursuer , to deprehend , or finde her out . Their end is , that faith , in the height of sins deluge ouerflowing the soule , might haue no solid and firme ground , to pitch and rest her foote vpon . And herein lyes the mystery of their Antichristian iniquity , to pull men quite away from Christ , that in matter of faith they may wholly depend vpon that Papall imaginary infallibility , hauing no other security , than to pin their soules vpon a sinnefull mans sleeue : Which Vega doth not a whit dissemble , saying , Deus summam salutis fidelium in Sacerdotum posuit potestate : That God hath placed the summe of the saluation of the faithfull in the power of the Priests : the summe whereof is the Pope , the Arch-priest . But of this more in the proper place . But for their faith , it must bee generall in two respects : first , in respect of the generality of the obiect of Faith , the whole Word of God ( as they say ) written and vnwritten , an vnlimited obiect : secondly , in regard of the generality of men to be saued or iustified , as they teach . They must neither in particular beleeue the promises of God in Christ , nor any man must beleeue that the promises of God belong vnto him in particular . To which purpose Soto saith , Fides Catholica , Christianae familiae necessaria , vtpote qua Christiani censemur , non est specialis illa , qua indubitato credit quisque , ac constituit sibi , remitti peccata propter Christum , & esse in gratia Dei : sed ille assensus in genere , quo firmiter credimus Iesum Christum , vniuersalem esse Redemptorem , &c. that is , The Catholick Faith , necessary for the Christian family , as whereby we are reputed Christians , is not that speciall Faith , whereby euery man doth vndoubtedly beleeue and resolue with himselfe , that his sinnes are forgiuen him for Christs sake , and that he is in the fauour of God ; but that generall assent , whereby we firmely beleeue , that Iesus Christ is the vniuersall Redeemer , &c. as we touched before . Now the grounds of this their generall Faith , wee finde in the sixt Chapter of the sixt Session of the Councell of Trent , of the manner of preparation to iustification : as first , for the beliefe of things reuealed and promised , the generall obiect of it : and secondly ; In spem eriguntur , fidentes Deum sibi propter Christum propitium fore , &c. Men are brought to hope , beleeuing that God will bee , or may bee mercifull to them for Christs sake . Marke , they doe not say , beleeuing that God is mercifull vnto them , but that hee will be , or may be , as Vega interprets it ; Se posse saluari : that they may possibly be saued . And when they speake of a particular iustification of any one man in the present tense , then also they expresse it by an indefinite speech , and generall phrase : Credentes à Deo iustificari impium per gratiam eius , &c. Beleeuing that a sinner is iustified of God through his grace : not that a mans selfe is iustified . For , for a man to beleeue in particular , that himselfe is truely iustified by Christ , such a man they anathematize and curse , Can. 14. yea , this Faith is so generall , and so little respecteth Christ as the obiect of it , as that Vega , in his Commentary vpon the said sixt Chapter of the sixt Session , saith : Persuaderi potest , non solum iustificari posse homines , sed & saluari sine fide Christi explicita : It is very credible , that men may not only be iustified , but also saued , without the explicite , or cleare , and vnfolded Faith of Christ. Where note , that they not onely exclude the necessity of a distinct Faith in Christ , but also put a maine difference between iustification and saluation : For a Pontifician may be iustified , and yet not saued . Vega addes his reason : for ( saith hee ) although Christ bound all men to beleeue the Gospell , when he commanded his Apostles , that they should preach it throughout the whole world , & pronounced them damned , that beleeued not : yet seeing there may be an inuincible ignorance of the Gospell ( that is , eyther for want of the meanes , or by reason of a wicked and peruerse disposition , as they say ) this shall be no impediment in this respect , why they may not be both iustified and saued , which shall obserue other naturall precepts . Thus the Councell of Trent , with her Pontificians , deale with Faith and Iustification , as Cheaters , who when they play with Nouices , doe so shuffle and packe the Cardes , that they make the game sure on their owne side , and all to cheate the other of his money . So the Pontificians cheate their simple people of their siluer , and soules too , by shuffling the particular sauing faith in Christ , with such sleight of hand , in the whole pack of generall faith , that they are sure neuer to rise sauers . Well , come wee now to shew the vanity of this generall faith , by setting against it the speciall particular faith , which Gods Word teacheth and requireth of euery one that is truly iustified , and so consequently perfectly saued . We haue spoken before sufficiently of the proper and speciall obiect of sauing faith : to wit , Iesus Christ , the summe of the Gospell , and the substance of all Gods promises . Therefore we will now confine our speech to the specialty and particularity of sauing faith , in respect of the common subiect of it ; to wit , euery beleeuer in particular . It is the Catholicke Doctrine of the holy Scriptures , that euery beleeuer must haue a speciall , particular , proper faith of his owne ; yea a cleare , explicite , and vnfolded faith in Christ : that hee is not onely the Redeemer of mankinde in generall , nor onely that we may be saued by him , but that euery one in particular , doe beleeue Christ is his Redeemer and Sauiour . This is the speciall property of sauing faith , particularly to apply Christ , with all Gods promises in him , to my soule , and thy soule . The Scriptures are very pregnant for the proofe of this point ; both in the Law , in the Prophets , and in the New Testament . In the Law , this particular faith is shadowed vnto vs by three remarkable types : one of the hand , another of the eyes , and the third of the Sicle of the Sanctuary . To which also we may adde the particular sacrifice , which euery man was to bring for his owne sinne : We will begin with the last . In the Law , euery man was to bring a particular sacrifice for his particular sinne . Leuit. 4. 27. 28. If any of the common people sinne , &c. not onely the Priest , as vers . 3. nor onely the Congregation , vers . 13. but if any one of the common people sinne , &c. then hee shall bring : What ? an offering in generall ? no : hee shall bring his offering , as a Kidde without blemish , for his sinne which hee hath sinned . Now this offering without blemish , what was it , but a liuely type of Christ , as of the Lambe without spot , as Peter speaketh , who was offered vp , and sacrifised for euery sinner , beleeuing in particular ? For the further confirmation of this point ; in the second place , euery man bringing his particular offering , for his particular sinne , was to lay his hand vpon his offering , as Leuit. 4. 29. Thus the Priest must doe also , vers . 4. thus the whole Congregation must doe , vers . 15. All must lay their hands vpon their sacrifice . Now what is meant by the hand , but a particular faith in euery beleeuer , apprehending and applying Christ , to the taking away , and purging of his sinne ? This we touched before in the point of imputation , where wee shewed that the hand thus layed vpon the sacrifice , was a figure of faith . Origen applies the laying on of the hand , to the imposing of our sinnes vpon Christ , the true sacrifice . Hence it was , that together with the imposition of the hand , the sinnes of the offendors were confessed ouer the sacrifice , and put vpon the head thereof , Leuit. 16. 21. So that this imposition of the hand , as it did figure the laying of our sinnes vpon Christ , whereby he became sinne for vs , by imputation , bearing them vpon him : So also it was a reciprocall signification of the imputation and application of Christs righteousnesse to euery beleeuer , whereby wee become the righteousnesse of God in him : the hand of faith comming betweene , laying our sinne vpon Christ , our sacrifice , and receiuing his righteousnesse vnto vs. Among the Hebrew Doctors , Maimony saith of this imposition of the hand , or hands , that deafe men , fooles , children , seruants , weomen , the blinde , and the stranger , might not impose their hand vpon the sacrifice . Now wee know , that the deafe , fooles , and children , are voyde of actuall faith ; seruants , weomen , blinde , and strangers , might be , in a mysterie debarred and excluded : for seruants were types of the seruants of sinne : weomen , wee know , were denyed the vse of Circumcision ; they were not reckoned in the number of those sixe hundred thousand , that came out of Egypt , who were all men of warre , types of Christs Souldiers , who must be of a Masculine vertue . And Abraham , the Father of the faithfull , is said in Scripture , to beget sonnes , but not daughters : Abraham non genuit filias , saith Origen . But this was in a mysterie only ; as Melchisedechs birth and death are not mentioned in Scripture , and that in a mystery . The blinde were of the nature of the deafe ; and the strangers , argued those that were aliens from the Common-wealth of Israel , and strangers from the Couenants of promise , as the Apostle speaketh . Not , that I meane , these were denyed to haue any part in Gods Couenant , but in a mystery and type onely , as we haue said . Also the same Rabbi saith , that this imposition of the hand must be done by a mans self , & not by another , as the iust man shall liue by his faith , not by anothers faith . Abac. 2. 4. It must bee done with all a mans might : as Philip said to the Eunuch , If thou beleeuest with all thy heart . And immediately vpon the imposition , the sacrifice was slaine ; figuring our faith in Christs bloud , Rom 3. 25. Origen compares faith to the figure of the holy Sicle , Leuit. 3. Siclo sancto comparandus nobis est Christus , qui peccata nostra dissoluat . Siclus sanctus fidei nostrae formam tenet : We must with the Sicle of the Sanctuary purchase vnto vs Christ , who may take away our sinnes . The holy Sicle is the figure of our faith : for ( saith hee ) if thou shalt offer faith as a price , Christ , as it were the immaculate Ramme , being giuen to be sacrificed , thou shalt receiue remission of sinnes . Now this particular faith in Christ , is absolutely necessary for euery one that will be saued . And therefore the same Origen concludeth : Certum est , quod remissionem peccatorum nullus accipiat , nisi detulerit integram , probam & sanctam fidem , per quam mercari possit Arietem ; cuius natura hoc est , vt peccata credentis abstergat . Et hic est Siclus sanctus , probata ( vt diximus ) & syncera fides , id est , vbi nullus perfidiae dolus , nulla hereticae calliditatis peruersitas admiscetur , vt synceram fidem offerentes , precioso Christi sanguine , tanquam immaculatae hostiae diluamur : It is certaine , that no man can receiue remission of sinnes , vnlesse he being an intire , approued , and holy faith , wherewith hee may purchase the Ramme : the nature whereof is this , to blot out the sinnes of the beleeuer . And this is the holy Sicle , an approued and sincere faith , that is , where no perfidious fraud , nor peruerse hereticall craft is mingled , that offering a sincere faith , wee may be cleansed with the precious bloud of Christ , as of an immaculate sacrifice . Euery man therefore must bring a speciall , particular , holy , sincere faith of his own , wherewith , as with a holy Sicle , he may purchase Christ ; and which , as his hand , he must lay hold on Christ , which no man else can doe for him . His generall implicite faith , to beleeue as the Church beleeueth : that is , to beleeue he knoweth not what , will not serue the turne . This speciall particular faith in Christ , requisite in euery beleeuer , in euery one that lookes for saluation , is liuely prefigured by the eye : as Numb . 21. 9. if a Serpent did bite any man , when hee beheld the Serpent of brasse , hee liued . This brasen Serpent was a liuely figure of Christ crucified . A man bitten with the Serpent , is euery sinner : the way for him to be healed , is to looke vpon the brasen Serpent lifted vp vpon the pole ; that is , vpon Christ crucified . Euery man that was Serpent-bit , hee must looke vpon the brasen Serpent with his owne eyes , not with any others eyes : as Iob said , I shall see him with these eyes , and none other for mee . Christ himselfe applyeth the truth to the type : As Moses lifted vp the Serpent in the wildernesse ; so must the Sonne of man be lifted vp , that whosoeuer beleeueth in him , should not perish , but haue life euerlasting . As therefore none of the stung Israelites were cured , but those that looked with their owne eyes vpon the brasen Serpent ; so none of the Israel of God is healed of the sting of sinne , but by his speciall , cleare , viue Faith , as the Chrystall eye of his soule , looking vpon Christ crucified . As St. Augustine vpon the place applyeth it : Interim modò Fratres , vt à peccato sanemur , Christum crucifixum intu●amur . Quomodo qui intuebantur illum Serpentem , non peribant morsibus Serpentium : sic qui intuentur fide mortem Christi , sanantur à morsibus peccatorum : Now Brethren ( saith he ) that wee may be cured of our sinne , let vs looke vpon Christ crucified . As they which beheld that Serpent , did not perish by the bitings of Serpents : so they that by Faith behold the death of Christ , are healed of the bytings of sinnes . As therefore euery one must look with his owne eyes , and that not vpon euery obiect , but vpon the Serpent , and liue : so euery sinner must looke with the cleare eyes of his own faith , & that vpon no other obiect , but Christ crucified , that so he may liue eternally , and be healed of all his infirmities , as Dauid saith , Psal. 103. If we look into the whole Word of God , we shall finde this particular faith of euery beleeuer to haue beene in all the Saints of God. The Prophet Abacuc saith of euery iust man , The iust man shall liue by his Faith : by his owne Faith , not by anothers . This was Abrahams faith ( the Father and Figure of all the Faithfull ) who hearing Gods promise concerning the blessed seed , to wit , Christ , in whom all the Nations of the earth should be blessed , as the Apostle applies it , Gal. 3. 16. hee thereupon beleeued . How beleeued he ? not as the Pontificians would haue it , by a general faith concerning the truth of that which God had said : for it is not said barely Abraham beleeued God , but ▪ Abraham beleeued in the Lord , and it was imputed vnto him for righteousnesse , Gen. 15. 6. And the Apostle saith , That Abraham staggered not at the promise of God through vnbeleefe , but was strong in Faith , giuing glory to God , Rom. 4. 20. and therefore it was imputed to him for righteousnesse , v. 22. But the Pontificians willsay , this was a speciall Faith , which Abraham had , not common to ordinary and common beleeuers . No such thing : for looke what kind of Faith Abraham had , the same kinde , though haply not in the same measure and degree , haue all true beleeuers . This the Apostle plainely resolueth in the next words , saying : Now it was not written for his sake alone , that it was imputed to him : but for vs also , to whom it shall bee imputed , if wee beleeue on him , that raised vp Iesus our Lord from the dead , who was deliuered for our offences , and was raised againe for our iustification . If therefore Abraham had a speciall and particular faith , then euery true Beleeuer hath the like faith in him . But Abraham had a speciall and particular Faith : for , first he beleeued in God : secondly , hee beleeued in God especially concerning the promise , the substance whereof was Christ. This Faith was imputed to Abraham for righteousnesse . If it had not been Abrahams speciall Faith , how had it beene imputed to him for righteousnesse ? It was Abrahams peculiar , proper , owne Faith , looking with open eyes vpon the promise of God ( which promise was Christ , whose day Abraham , though a farre off , saw and reioyced ) which was imputed to him for righteousnesse . Thus it is with euery true beleeuer , whose owne speciall , cleare , Chrystall-ey'd Faith , beholding and applying Gods promise in Christ , is particularly imputed to him for righteousnesse . This the Apostle concludes in generall , from the example and instance of Abraham , and makes it the common case of all true Beleeuers , saying , Rom 4. 5. To him that worketh not , but beleeueth on him that iustifieth the vngodly , his Faith is counted for righteousnesse . This beeing so cleere a Conclusion , what neede we adde further testimonies ? Christ himselfe said to Thomas , when he confessed , and said , My Lord , and my God : Thomas , because thou hast seene me , thou hast beleeued : blessed are they that haue not seene , and yet haue beleeued . Where note two things : first , Thomas his Faith in applying Christ to himselfe , saying , My Lord , and my God : and secondly , Christs deduction , shewing the same Faith to be in euery true beleeuer , the property of which Faith , is , to apply Christ to himselfe , as Thomas did , and to say with the voyce of faith , confessing Christ , in his death and resurrection , testified by those scarres in his sacred side , My Lord , and my God. In a word , all those * Creeds vsed in the Church from all antiquity , do vnanimously , and with one ioynt consent , confirme this Catholicke truth of that speciall explicit , cleere , particular Faith in Christ , required in euery true beleeuer . For first of all , they do all say , I beleeue in God , &c. not , We beleeue . So the Apostles Creed : the Nicene Creede saith , I beleeue in one God , &c. not , We beleeue . Athanasius his Creede saith , Whosoeuer will be saued , before all things it is necessary that he hold the Catholicke Faith , &c. that is , Euery man in particular must beleeue . And this particular Faith is required , not only in regard of euery beleeuer , but also in regard of the speciall obiect of Faith ; which is no confused , or vniuersall ( I wot not what obiect ) but a speciall obiect , to wit , the sauing knowledge of God in Christ , and the promise of life in him . Looke vpon all the Creeds , which the Fathers call the obiect of Faith , as containing the summe of that which we are to beleeue to our saluation ; and doe they not mainely present to our Faith , Iesus Christ , and him crucified ? Nor this onely in generall , that Christ is the redeemer of the world ; but the specialties of this redemption are set downe ; to teach vs , That not a generall implicit faith will serue the turne , but it must bee a particular explicit faith , comprehending all those particulars in the Creede , declared at large in the Word of God. Thus the foundation of Popish vncertainty of Faith being remoued , to wit , a certaine vncertaine implicit general faith : the building it selfe threatneth immediate ruine . CHAP. XIV . Of the vncertainety of Romane-Catholicke Faith. THe Councell of Trent being in generall an enemie to the certainety of Faith , which giueth a true beleeuer an assurance of his saluation : and withall considering how euident both Scriptures and Fathers were in this point , so strongly propugned and maintained by Luther ▪ and thirdly the Councell it selfe in the canuase of this point , while it was in consultation , or rather in contention , being diuided into contrary parties and sides , some holding for certainety , as Catarinus , and others for vncertainety , as Vega , and others ; as the History of the same Councell doth notably discouer . Therefore it became the politicke spirit of the Councell to vse all cautelous circumspection in the definite concluding of this point , contriuing it vnder such vmbratilous and sub-obscure termes , as that they might seeme neither grossely to oppose the open truth , nor yet displease that party of the Councell , that seemed to encline to the truths side , nor yet leaue Luther vncondemned for defending the truth , nor yet betray their owne cause , which was to aduance the vncertainty of Romane-Catholicke Faith : Vncertainety being the very hint , which gaue occasion to the Serpent boldly to insult , and so to ouerthrow mankinde . For when Eue said , lest yee dye : the Serpent finding her staggering , takes the aduantage , & strikes her with a down-right blow to the ground , Yee shall not dye at all . But let vs see the mystery of Trents iniquitie in their wily winding vp this bottomlesse bottome of their implicite Faith in the vncertaintie of it . In the ninth Chapter of the sixt Session they haue these words , Quamuis necessarium sit credere , neque remitts , neque remissa vnquam fuisse peccata , nisi gratis diuinae misericordia propter Christum : nemini tamen fiduciam , & certitudinem remissionis peccatorum suorum iactanti , & in ea sola qui●scenti , peccata dimitti , vel dimissa esse , dicendum est : cum apud Haereticos , & Schismaticos possit esse , imo nostra tempestate sit , & magna contra Ecclesiam Catholicam contentione praedicetur vana haec ; & ab omni pietate remota , fiducia . Sed neque illud asserendum est , oportere eos , qui verè iustificati sunt , absque vlla omnino dubitatione apud semetipsos statuere se esse iustificatos , neminemque à peccatis absolui , nisi eum , qui certò credat se absolutum & iustificatum esse : atque hac sola fide absolutionem & iustificationem perfici ; quasi qui hoc non credidit , de Dei promissis , deque mortis & resurrectionis Christi efficacia dubitet . Nam sicut nemo pius de Dei misericordia , de Christi merito , de Sacramentorum virtute & efficacia dubitare debet : sic quilibet , dum seipsum suamque propriam infirmitatem , & indispositionem respicit , de sua gratia formidare , & timere potest : Cum nullus scire valeat certitudine fidei , cui non potest subesse falsum , se gratiam Dei esse consequutum . Thus farre the whole ninth Chapter . That is , Although it be necessary to beleeue , that sins neyther are , nor euer were remitted , but freely by diuine mercy for Christ : yet no man boasting of confidence and certainty of the remission of his sinnes , and therewith wholly * resting , ought to say , that his sinnes are , or haue been remitted : seeing this vain confidence , voide of all piety , both may be amongst Heretickes , and Schismatickes , yea and is now in these our dayes , and is preached with great contention * against the Catholicke Church . But neither is that to be affirmed , that they who are truely iustified , ought without any doubting at all to conclude with themselues , that they are iustified , and that none is absolued and iustified from sins , but he that certainly beleeueth that he is absolued and iustified : and that in this sole faith , absolution and iustification consisteth ; as if a man not beleeuing this , should doubt of the promises of God , and of the efficacy of Christs death and resurrection . For as no godly man ought to doubt of the mercy of God , of the merit of Christ , and of the a power and efficacy of the Sacraments ; so euery man , while hee looketh vpon himselfe , and his owne proper infimity and indisposition , may be b affraid and fearfull of his owne grace : seeing no man can know by the certainty of faith , wherein there may not lye some error , that he hath obtained the grace of God. Now I desire the Christian indicious Reader to obserue the sundry passages , and as it were the seuerall threads of this Copwebbe . First , like the painted Whoore , she sets afaire face or preface vpon the matter , as attributing remission of sinnes to Gods mercy for Christ , which euery one must necessarily beleeue ( she could say no lesse , though in the vp-shot of the matter , she would haue men to beleeue nothing lesse ) but in the next place shee comes with a by-blow , and condemnes the confidence and assurance of faith , vnder the termes of boasting . And therefore prefixeth this title before the Chapter ; Contra inanem Haereticorum fiduciam : Against the vaine confidence of Heretickes : A notable packe of cunning , well beseeming the mysterie of iniquity . They doe not goe bluntly to worke , to beate downe-right that confidence and certaine assurance , which is in a true iustifying faith , but slily they wound it , as Ioab did Ab●er vnder the fift ribbe , as being in none but him , that vainely boasteth and braggeth of the assurance of his iustification . Indeede , if this assurance were nothing else but a vaine confidence and boasting , they say something . But while they ioyne this certainty and assurance of Faith with vaine boasting , they plainly discouer their masked hypocrisie , by mixing and confounding the pure gold of Faith , with mans drosse , as if they were both one , to be faithfully assured , and vainly confident . But this assurance , whatsoeuer it is , it must be in Heretickes , and Schismatickes , Catholickes must haue nothing to doe with it , as being a vaine confidence . Yet vaine as it is , they confesse it to be a great and vehement enemy to the Catholicke Church ; to wit , the Romane-Catholicke Church . In which Church , none must so certainly beleeue the remission of his sinnes , as to exclude all doubting ; especially in regard of his owne indisposition and infirmity , being fearfull of his owne grace : and no maruaile if such be full of fearfull doubtings , that build their saluation and iustification vpon their inherent grace . But the conclusion is peremptory , iust like the Serpent's in the third of Genesis , beginning smoothly , but ending roughly , like the Sotherne winde ; Yee shall not dye at all . So Trents conclusion is , that no man can know by the certainty of faith , whether he haue the grace of God , or no. Furthermore , the same Councell for the confirmation of the said Chapter , to vphold their tottering vncertainty of faith , hath planted three or foure Canons , full charged with Anathemaes . As Can. 12. Si quis dixerit , Fidem iustificantem nihil aliud esse , quam fiduciam diuinae misericordiae , peccata remittentis propter Christum ; vel eam fiduciam solam esse , qua iustificamur : anathema sit : If any man shall say , that iustifying Faith is nothing else , but a trust or confidence in the mercy of God , remitting finnes for Christ ; or that this confidence or trust is that onely , whereby we are iustified : let him bee accursed . Faith is then something else , than a trust or confidence in Gods mercy . What else ? namely a diffidence in Gods mercy . And Can. 13. Si quis dixerit , omni hominiad remissionem peccatorum assequendam necessarium esse , vt credat certò , & absque vlla haesitatione propriae infirmitatis & indispositionis , peccata sibi esse remissa ; anathema sit : If any shall say , that it is necessary for euery man , for the attainining the remission of sinnes , to beleeue certainly , and without any doubting of his owne infirmity and indisposition , that his sinnes are remitted : let him be accursed . Note here , another by-blow at the certainty of Faith , but seeming to bee laid vpon the shoulders of humane frailty and indisposition ; as if remission of sinnes depended vpon our owne strength and disposition . But I maruaile , why the Pontificians so much distrust their owne indisposition , about the certainty of iustification , when they so much dignifie their naturall disposition vnto iustification ; saue onely that ( for the loue of their worldly pompe , pleasure , and profit , one speciall proppe whereof is their vncertainty , causing the simple seduced people to rest wholly vpon their Priest , Pope , and Purgatory , as their last Sanctuary of their troubled soules ) they are not disposed to giue God the glory , and to seale to themselues the comfort of iustification by the certainty of Faith : which certainty of Faith they must needes extreamely hate , when to disgrace it , they are faine to disparage their owne strength and disposition , which otherwise they do so much deifie & adore . And as if mans disposition in the state of grace , being accompanied and assisted with grace , came short of that disposition which goes before grace ; and as if mans disposition were not as able to confirme him in grace , as to prepare him vnto grace . But wee will not enuie them their indisposition to the assurance of grace , no more than wee admire that grace of theirs , which can giue no solid comfort and assurance to the soule and conscience . But let vs heare what Trent further saith , Can. 14. Si quis dixerit , hominem á peccaetis absolui , ac iustificari ex eo , quod se absolui , ac iustificari certò credat : aut neminem verè esse iustificatum , nisi qui credat se esse iustificatum : & hac sola fide absolutionem , & iustificationem perfici , anathema sit : If any shall say , that a man is absolued , and iustified from sinnes , in that respect that hee certainly beleeueth hee is absolued and iustified : or that none is truely iustified , but hee that beleeueth he is iustified : and that absolution and iustification is perfected by this sole faith : let him be accursed . Note here , that the Councell of Trent differeth not one haires breadth , from denying faith it selfe to bee absolutely necessary to iustification ; as wee shall more plainly discouer her minde herein hereafter . And Can. 15. Si quis dixerit , hominem renatum & iustificatum , teneri ex fide ad credendum , se certò esse in numero praedestinatorum ; anathema sit : If any shall say , that a man regenerate and iustified , is bound by faith to beleeue , that hee is certainly in the number of the predestinate ; let him bee accursed . And to conclude , the 16. Canon is also annexed as a blade in this reede : Si quis magnum illud vsque in finem perseuerantiae donum se certò habiturum , absoluta & infallibili certitudine dixerit , nisihoc ex specialireuelatione didicerit ; anathema sit : If any shall say , by an absolute and infallible certainty , that he shall certainly haue that great gift of perseuerance vnto the end , except he shall know this by speciall reuelation ; let him be accursed . Thus haue we set downe the whole mysterie of Pontifician vncertainty of faith in grosse , as wee finde it ingrossed in the Councell of Trent : For the further vnfolding whereof , let vs consult the authenticke Commentaries of the Councell . But first , obserue we here what a deale of paines they haue bestowed about this one point of Vncertainty ; and that partly , for the reasons formerly alledged in the beginning of this Chapter : but principally doe they impugne this bulwarke of the Certainty of faith , because it is a maine opposite to all their humane inuentions , wherewith , as so many ragges , they haue patched vp their meritorious Capuchin-garment of iustification . As the learned Chemnitius hath well obserued in his Examen vpon this point , saying : Nec sanè nullae sunt cansae , &c. Nor is it without cause ( saith hee ) that the Pontificians doe so eagerly contend for the maintenance of their Vncertainty : for they well perceiue , that the whole negotiation of Pontifician Merchandize , is sustained by this meanes . For the conscience , seeking some certaine and firme consolation , when it heares that faith it selfe , euen when it apprehendeth Christ the Mediator , ought to doubt of the remission of sinnes , it begins to deuise a masse of inuentions , as vowes , pilgrimages , inuocations of Saints , Pardons , Dispensations , Croisadoes , Buls , Masses , and a thousand such like , being all but vntempered mortar , to build their Castle of Vncertainty in the Ayre . The conscience in this case , being like the vncleane spirit in the Gospell , which seeking rest , and finding none in the wauering Vncertainty of Pontifician faith , taketh vnto himselfe seuen other spirits worse than himselfe , and so the conscience becomes more vncleane , more vnsettled than it was before . Now in the further laying open of this mysterie of Vncertainty , if wee should follow the infinite perplexities and windings , which we find in their most authenticke Commentaries vpon this point , we should tread an endlesse Maze , as tracing them in their vncertainties . Vega writes a large Commentary vpon the forecited ninth Chapter of this Councell of Trent . And Soto spends foure large Chapters vpon it . No maruaile to see men wander wide in a wildernesse of vncertainty . But wee will deale with them , as the Prophet saith concerning the wilde Asse . A wilds Asse vsed to the wildernesse , that snuffeth vp the winde at her pleasure , in her occasion who can turne her away ? All they that seeke her , will not weary themselues , in her moneth they shall finde her . So these Pontificians , wandring in the wilde disconsolate desert of doubtfulnesse and distrust , snuffing vp the winde of vaine opinions at their pleasure , cannot bee auerted from their aberrations ; and for a man to pursue them by the foote , were to weary himselfe : hee shall easily finde them out in their moneth , when and where they disburthen themselues of the fruit they trauailed withall . We will therefore onely touch those weighty reasons , which they bring for the establishing of their vncertainty . Soto hath reserued and marshalled this point of Vncertainty , together with the arguments of it , in the latter end of his third and last booke de natura & gratia , as being his Romane Triarij , to helpe at a dead lift . And indeede , the maine doctrine of iustification , hath such an inseparable relation to this point of Certainty , as this being denied and remoued , the whole doctrine of Faith falleth to ground . And therefore comming to this point , we may well apply the Prouerbe , Ad Triarios iam res redijt : The matter comes now to be tryed by the Triarij , in whom resided the maine shocke , dint , and vpshot of the battaile . As Soto saith , Sentio ego pro mea exiguitate ingenij , &c. I am of opinion , according to the slendernesse of my capacity , that if there were no other argument , that wee are not iustified by faith alone , than that hence it would follow , that a man is certaine he is in the state of grace ; wee should for this onely cause deny iustification by sole faith : such is the euidence ( saith he ) that faith makes no man certaine of his saluation . Et tamen aduersarij , &c. And yet the aduersaries ( saith hee ) by their peruerse argumentation , doe euen hence especially reason and conclude , that we are iustified by faith alone , because otherwise no man were sure of his iustification : for such a strong euidence do they take it , that euery one ought to be certaine of his saluation . Thus Soto . And on the other side Luthersaith : Etiamsi nihil praeterea peccaetum fuisset in doctrina Ponteficia , &c. Although there had beene no other fault in the Pontifician doctrine , than that they taught , that we ought to stagger and wauer , mis-deeming and doubting of the remission of sinnes , of grace , and our saluation ; yet we had iust cause to separate our selues from that Infidell and mis-beleeuing Church . So he . The case therefore standing thus , betweene Certainty and Vncertainty , in the matter of saluation , that thereupon depends the winning and losing of the field : it concernes both sides to bee no lesse sollicitous of the well managing of their forces , if not much more than the ancient Romanes , and their opposite enemies the Albanians : when both sides resolued and concluded to pawne their perpetuall liberty and state to each other , vpon the successe of one conflict betweene three twin-brethren , called Horatij , on the one side , and other three twin-brethren , called Curatij , on the other . First therefore let vs take a view of the state and strength of the Pontifician party . To omit their many distributions of certitude , as eyther in regard of the obiect , or of the subiect , or some diuine , some morall , &c. wherein both Soto and Vega doe infinitely confound themselues : take wee notice first in generall , what kinde of certitude they admit and allow of , and what they reiect and disallow . The certitudes or certainties which they allow of , are these : First , a certitude of Catholicke Faith ; to wit , a generall Faith concerning the truth of all things reuealed in the Word of God , &c. which certitude they call a firme and certaine assent ( though obscure ) to the generall truth of Gods Word . And this they call the certitude , in regard of the obiect , the assent whereof cannot be deceiued : So that they confesse a certaine generall certainty . And this is suitable and proportionable to that kinde of Faith which they hold ; namely , a generall Faith. So that their generall certainty stands vpon very good reason ; for how can their certainty be any other , but generall , when their faith is no other but generall ? for as he said , As the man is , so is his strength : So , as the faith is , such is the strength of it . Certitude therefore being the property of faith ( as wee shall shew hereafter ) then faith being generall , the certitude thereof can be no other than generall . Secondly , they doe also seeme to admit of a certaine particular certainty of faith , but with such limitation , as they make it to bee a most vncertaine certainty , such as may be either true or false . To this purpose , Vega defining certainty to be a certain assent , void of all doubting , whose proper obiect is truth ; hereupon he thus inferreth : Itaque licet certi nequeant propriè dici de sua gratia , nisi qui se certò & verè credunt esse in gratia : tamen certò assentiri se esse in gratia omnes illas & possumus , & debemus asserere , qui absque vila cunctatione & trepidatione id sibi de se persuadent , siue verè hoc sentiant , siue falsò : Therefore ( saith hee ) though none can properly be said to be certaine of their grace , but those that certainly and truly beleeue that they are in the state of grace : yet we may and ought to affirme , that all they doe certainely assent they are in the state of grace , who without all doubt or feare doe perswade themselues hereof , whether their opinion herein be true or false . Et non nunquam &c. And oft times ( saith hee ) Philosophers and Diuines doe so abuse these termes , as that they affirme , that all that haue a certaine assent of any thing , are absolutely and simply perswaded thereof . Quamobrem , &c. Wherefore the Fathers ( to wit , of Trent ) in this ninth Chapter , doubted not to say , that Heretickes and Schismatickes doe boast of the certainty of the remission of their sins , when notwithstanding they certainely knew , that that certainety was rather a most vaine perswasion of their Iustification . And so Vega concludes : Neque dubium , quin latinè possimus dicere , apud Haereticos nostrae tempestatis non esse suae gratiae opinionem , sed certitudinem : Nor do we doubt , but that we may say in plaine termes , that the Heritiques of our time haue not an opinion of their grace or iustification , but a certainety . Note here ( iudicious Reader ) that the Pontificians doe allow of a certaine vncertaine particular certainety of Faith , namely , such as may bee eyther true or false . They might better haue said iust nothing : sauing that they cautelously put this clause by way of preuention , that if a particular certainty of Faith bee neuer so manifestly proued , yet it may proue at hap-hazzard , eyther true or false . And this Vega would demonstrate by a distinction , saying , There is a two-fold certainty : Per se , or Quoad nos : Eyther a certainty in regard of the truth it selfe beleeued , or in respect of our apprehension , which may be deceiued ; according to the Councels own Text. In a word , in his fift Chapter following , hee sets downe foure limitations of certainety , that are extra controuersiam , without all controuersie , allowed of the Pontificians . First , that euery man may haue a knowledge of his iustification by diuine reuelation , and that this hath been truly reuealed to some holy men , although but to few , and them Gods greatest familiars , as the blessed Virgin , and the Apostles . Secondly , it is certaine , that all righteous men may by some certaine signes , and probable arguments , or tokens and coniectures , attaine to a probable notice and opinion , or ( as they call it ) a coniecturall certitude of their iustification . Thirdly ( saith he ) it is certaine , that no mortall man , without diuine reuelation , can attaine in this life to the certainety of euidence of his iustification . Fourthly , it is also certaine , that no man can , without diuine reuelation , certainely know anothers iustification , vnlesse haply when he shall haue baptized a childe . To these limitations wee may here adde the substance of that which Vega sets downe in the 46. Chapter of the same booke : the title whereof is , Possunt viri spirituales certitudinem assequi de sua gratia : Spirituall men may attaine a certainty of their grace and iustification . By spirituall men , he vnderstandeth those that liue in a state of perfection , as they terme it . Yet this certainety is so rarely found among such , as ( after much adoe , and wauering this way and that way , Vega being vncertaine what to thinke of this certainety ) at length hee is resolued vpon the point , and giues vs a rare instance of Saint Anthony , whose birth of faithull and religious Parents , whose Christian and holy education , whose firme faith in beleeuing all which the Church of Rome beleeueth , whose care not to offend , but to please God in all things , whose voluntary pouerty , whose inoffensiue and innocent life , full of charity , whose humility , whose dayly comming to Masse , and frequent Shrifts , whose watchings and fastings , and other infinit deuotions , induced Vega to thinke , that this certainty of saluation may haply bee found in some spirituall men . But hee must bee a St. Anthony at the least , who is possest with this certainety . So few receiue this gift , as Christ said of continency . No , not Martyrs themselues , saith Vega , Chapter 43. His words are , Neque adduci possum , vt credam aliquem Martyrem aut habuisse , aut habere potuisse certitudinem de sua iustificatione , &c. Nor can I bee induced to beleeue ( saith hee ) that any Martyr eyther had , or could haue the certainety of iustification , vnlesse God reuealed it vnto him , as also their perseuerance , and crowne of blessednesse layd vp for them ; that so they might the more cheerefully and couragiously persist in their confession . With these limitations doe the Pontificians confine their allowance of the certainty of Iustification : First , it is only generall , not speciall or particular . Secondly , if particular there be any , they say it may be true or false . Thirdly , this speciall certainty is giuen to none , but by speciall reuelation , and that to some speciall choyce persons ; as the blessed Virgin , and the Apostles . Fourthly , iust men may haue some coniectural signes , and probable opinions of their iustification . Fifthly , if any had this speciall certainty , then certainly St. Anthony ; a priueledge , which not euen the holy and faithfull Martyrs are capable off , without speciall reuelation , saith Vega. His reason is , because euen Heretickes may be Martyrs , and constantly dye for Christ. This is the state of Pontifician doctrine about certainety and vncertainety of faith in iustification . Against which , we oppose the truth of Catholick doctrine concerning the certainety of Faith. First , to their first limitation we oppose , That the certainty of Faith is not generall , but particular and speciall . Secondly , to the second , that this certainty cannot be false , but alwayes infallibly true : and that not onely in regard of the truth of Gods word in generall , which certainty may be in dogmaticall and historicall Faith , but also of Gods speciall promises in Christ , which it is the property of sauing faith certainely to apply and appropriate to the beleeuer , that vndoubtedly they belong to him in particular . Thirdly , to the third , that neyther this certainety is simply and only a speciall diuine reuelation , nor peculiar onely to a few , but it is the proper vertue of sauing and iustifying Faith , and is in euery true beleeuer , in whom true sauing faith is found . Fourthly , to the fourth , that this certainety in euery man iustified , is no coniecturall matter , gathered by probable signes , but a certaine , cleare , firme euidence of Faith. Fiftly , to the fift , As for St. Anthony , much might his priueledge be , as hauing the Patronage of Pigs , & Cattel , which the Priests do solemnly on St. Anthonies day blesse in his name , and so they are free from all diseases and disasters all the yeare after : and therefore the Pigges Masters or Dames are very Hogs , if they requite not the Priests paines with the best Pigge . But for all St. Anthonies workes of deuotion , if they had beene of a far higher and holier nature , they make but little for this euidence of certainety , but rather the contrary . For the more a man confides in his good workes , the more vnsettled he is in the certainety of iustification . And for Martyrs , I meane Christs Martyrs if they haue not this certainty , then none euer had it . As for Heretickes , they cannot dye for Christ , while they dye in the quarrell of their Heresie . Thus we haue the state of the question on both sides . As for Veg's fourth allegation in his fifth Chapter forementioned , That no man can certainely know , but by speciall reuelation , whether another man be iustified or no , this is impertinent to the present purpose , and so we leaue it extra controuersiam . But display wee our forces now in the open field , and try we our cause by the dint of truth . First , that the Pontificians should so stiffly stand for their vncertainty of Faith , they haue great reason , in regard it is the strongest supporter ( vncertaine as it is ) of the Tower of Babell , as we touched before . It is the troubled Sea , where Romes Peter-men finde the best fishing . As the Iewes said of Christ , ●f we let him thus alone , all the world will goe after him , and the Romanes will come and take away our kingdome : so the Romane Pontificians may say , If we should allow of certainty of Faith , all the people would forsake vs , and wee should lose our Kingdome . What would become then of the merchandise of soules , of Purgatory-Masses , and Dirges , and Trentals , so rich a trade in Romes Court , if the People might purchase saluation by faith , yea , and rest assured of it , without any dependance of humane inuentions ? But let vs examine the former limitations of Pontifician certainty apart . First , they admit only of a generall certainty , but no particular . And reason good : for ( as wee said ) their Faith is onely generall . And this their certainty they place in the vnderstanding , as they do also their faith . The obiect of this certainty , is the generall truth of Gods Word . So that this is such a certainty , as the very Diuels and damned may haue : for they beleeue and tremble . Why ? but because they are certainly perswaded of the truth of Gods Word . And as the Pontifician faith is common with the wicked : so also their certainty , which is the fruite of such faith . Secondly , in that they say , that certainty may bee true or false , according to the disposition of him in whom it is ; this is absurd . For , how can a thing be certaine , & yet false , vnlesse it be certainly false , or a false certainety ? Certainety and falshood are incompatible , and meerely opposite . Indeede it is one thing to bee certaine , another to seeme certaine , which seeming certainty is nothing else but opinion . Thirdly , that they deny certainty of faith in iustification , but by speciall reuelation ; this agreeth with their maine doctrine of faith , which indeed hath no other certainty in it , than such as is in the reprobate : and whereas they restraine their speciall reuelation to some few , this shewes the iniquity of Pontificians , in making a Monopoly of Gods grace , and indeede a meere nullity of sauing Faith. Fourthly , their probable coniectures of their iustification , are altogether abhorrent from the nature of Faith in Christ , and meere illusions . Such probabilities are impossibilities of saluation . But it is a good reason for the Pontificians , why they should deny certainty of Faith , if the best certainty be onely coniecturall probability . Fiftly , say they , only spirituall men , liuing in the state of perfection , ( as deuout St. Anthony ) may haue a certainety of saluation , built vpon his good life . This is another strong reason , why Pontificians exclude certainty of Faith of saluation , seeing it is rather grounded vpon good workes . To these they adde two other reasons , why no man can be certaine of his iustification , because ( say they ) * no man by the euidence of faith , can bee certaine of his predestination : For , indeede if a man cannot by faith be certaine of his predestination , he cannot bee certaine of his iustification . The reason is good . Lastly , say they , a man cannot be certaine of his iustification , that is not certaine of his perseuerance in grace to the end . But no man ( say they ) can be sure of perseuerance : Therefore no man can bee sure of his saluation . These two last reasons are inferred vpon the fifteenth and sixteenth Canons of the Councell of Trent . Thus haue we in generall , as it were in a light velitation or skirmish , spent a small volley vpon the Pontifician forces , which march against certainety of faith . Come wee now to ioyne the maine battaile ; wherein wee will obserue this order of sight : first , wee will shew the weakenesse of those arguments they bring for their vncertainety : secondly , we will make good , and fortifie those arguments , authorities , and reasons , wherewith the Catholike truth of the certainty of faith , is maintained and confirmed . First , for the Pontifician reasons and allegations for their vncertainty of faith , wee finde sundry of them set downe in the history of the Councell of Trent , together with the answers vnto them , forced from the Canuase of the opposite parties : some holding , that the opinion of certainety of grace was an intolerable arrogancy : others , that that certainty in its kinde was meritorious . The first of these were for the most part Dominicans , grounding their opinion of vncertainty vpon the authority of Thomas Aquinas , Bonauenture , and the Schoole-men . Also vpon reason , saying , That God would not make man certain of grace , lest swelling with pride , and opinion of himselfe , he should dispise others ; as knowing himselfe to bee righteous , and others notorious sinners . Also , that Christians would grow sleepy , sloathfull , and carelesse of good workes . In which respect incertitude of grace was profitable , yea meritorious . For perturbation , or trouble of minde , is that which at first afflicts men ; but to those that haue learned to beare it , it becomes at length meritorious . Besides , they cite places of holy Scripture ; as out of Salomon , That man knowes not whether hee be worthy of hatred or loue : out of the Booke of Wisedome , That a man must neuer be free from feare of sinne , that it is pardoned : out of the Apostle , That wee must worke out our saluation with feare and trembling : and that St. Paul professeth of himselfe , that though his conscience did not accuse him , yet he was not therfore iustified . These reasons and testimonies , besides many others ( saith the History ) did chiefly Seripandus , Vega , and Soto alledge and amplifie out of the Fathers . On the other side ( saith the History ) Catarinus with Marinarus , did out of the same Fathers alledge places to the contrary , that it might appeare , that the Fathers , as they saw occasion , did attemper their Sermons to the present occasions ; sometimes to animate the doubtfull and deiected , sometimes to represse the presumptuous , still submitting themselues to the authority of the Word of God. They said ( to wit , Catarinus and Marinarus ) that as often as Christ is obserued in the Gospell to forgiue sins , so often he said , Be of good comfort , thy sinnes are forgiuen thee . And that it seemed absurd , that Christ would minister to any man occasion of presumption or pride , or to depriue all of that , which might be matter of profit or merit . Also , that the Scripture bound vs to giue thankes to God for our iustification , which vnlesse we be sure we haue receiued , with what face ( yea with what affection ) shall we giue thankes ? Sith it is folly to acknowledge a benefit , which thou knowest not , whether it bee giuen thee or no. Surely St. Paul doth clearely enough affirme this certainety , when he would haue the Corinthians sensible , that Christ is in them , vnlesse they be reprobates ; and when he saith , that therefore wee haue receiued the spirit of God , that by him wee might vnderstand , what is giuen vs of God. And againe more plainely , That the holy spirit doth beare witnesse to our spirit , that wee are the Sonnes of God. And that it is also a part of great impudency , to accuse those of presumption , that beleeue the holy Ghost speaking vnto them . Ambrose affirming , that the holy spirit doth neuer speake vnto vs , but withall it makes knowne vnto vs , that it is himselfe that speaketh . And Christ saith in Iohn , That the world cannot receiue the holy Spirit , because it neyther seeth nor knoweth him ; but his Disciples should know , that hee should be and abide in them . Whence ( saith the History ) Catarinus did very wittily conclude , that that man dreamed , who affirmed that grace was voluntarily receiued , and yet that a man knew not whether he hath it or no : as if to the receiuing of a thing by a voluntary motion of the minde , it were not necessary , that he which receiues it of his owne accord , should know , that both the thing is giuen vnto him , and that hee truely receiueth it , and being receiued , possesseth it . The History further saith : the weight of these reasons forced those , which before accused this opinion of rashnesse , first to giue place , and then thus farre to yeeld , that although for the most part a man cannot haue assurance in this point , yet he may seeme at least to haue some coniecture . They also denied not certainty to Martyrs , nor to the newly Baptized , and to others being assured by speciall Reuelation : and that which at first they called coniecture , they were afterwards brought to call morall faith . Yea Vega himselfe , who in the beginning admitted onely of probability , yeelding to the waight of reasons , began to fauour certainty ; but lest he might seeme to approach too neare the opinion of the Lutherans , hee did professe onely so great certainty , as might exclude all doubting , and could not deceiue : but hee would not acknowledge it for the Christian faith , but onely humane and experimentall . And declaring his opinion by a similitude : As ( quoth he ) he that hath heate , is certaine that he hath it , and he were voyde of sense , if he should doubt of it : So he that hath grace in himselfe , doth feele it , nor can he doubt , but that hee feeleth it ; but in the sense and apprehension of his soule , not by diuine reuelation . But the other Patrons of certainty , being compelled of the aduersaries , to set downe their meaning in expresse and plaine termes , whether they beleeued , that man might haue certainty of grace , or whether they thought a man bound to beleeue it , and whether that faith were diuine or humane : at length they professed , seeing that faith was giuen by the testimony of the holy Ghost , that it could not be left to mans liberty , and seeing euery man is bound to beleeue diuine reuelations , that that faith was no otherwise to be called , than diuine . And when they seemed to bee pressed with the straits of the Dilemma , which was obiected ; to wit , that that faith was either equall to the Catholicke faith , or vnequall ; if it bee not equall , then it excluded not all doubtfulnesse ; if equall , then that a righteous man ought as firmely to beleeue hee is iustified , as the very Articles of his Creede . Catarinus answered , that this faith was diuine , and as certaine excluding all doubtfulnesse , as the Catholicke faith it selfe ; but yet that it is not the very Catholicke faith . For that faith , which euerie man giueth to diuine reuelations made vnto him , is also diuine , and excludeth all doubt : but when the Church receiueth these reuelations , then that faith becomes vniuersall and Catholicke ; yet in regard of certainty and freedome from doubting , euery mans priuate faith is no way inferiour vnto it , but that the Catholicke faith exceedes this onely in the vniuersality . Thus all the Prophets had first a priuate faith concerning all things reuealed vnto them of God , then after that , they were receiued of the Church , they had the Catholicke faith of the same things . This opinion ( saith the History ) at the first sight , seemed hard euen to the sauourers of Catarinus ; to wit , all the Carmelites , whose Doctor Iohn Bacon did maintaine it ; as also to the Bishops of Senogalia , Wigornia , and Salpia , to whom at first that degree of faith seemed to bee precipitious and perilous ; but afterwards hauing diligently weighed & examined the force of the reasons , it was approued with an admirable consent of the most approued of the Bishops : but Soto crying out , that it was too fauourable to the Lutherans ; others againe affirming , that Luther was not to be condemned , if he had said , that this faith doth follow after iustification : but condemned , for saying it is the iustifying faith . And as for the reasons brought on the contrary part , they answer , that wee ought not to giue heede to the iudgements of the * Schoolemen , seeing they take the grounds of their opinion from Philosophicall reasons : sith humane Philosophy may iudge amisse of diuine instinct . Againe , that Salomons authority makes not for this purpose . Hee that would draw these words [ No man knoweth whether hee bee worthy of loue or hatred ] to this purpose , then hee should conclude hence , that euery most wicked sinner continuing in his sins , should not know whether hee bee hated of God or no. And much lesse is that saying of Wisedome to be applyed to this purpose ; and that there is a fallacy in the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which doth not signifie sinne already remitted ( as it is in the vulgar translation ) but the expiation and propitiation for sinne ; and the words of the wise man doe admonish the sinner , not to heape vp sinne vpon too much confidence of obtaining pardon , and not of pardon already obtained . Nor must we ground an Article of faith vpon an error of a Translator . ( Such was the iudgement in those times concerning the vulgar edition , of those that had made it authenticall , which is easie to be obserued by the * bookes set forth by those , which were present at the decree of the approbation . ) Also that the phrase of the Apostle ( worke out with feare and trembling ) is an Hebraisme , which doth not inforce a doubtfulnesse , but reuerence , or godly feare ; for as much as euen seruants doe exhibite feare aud trembling to their Masters , with whom they are deare and gracious . Finally , that the place of Saint Paul made for them , if it bee taken for iustification . For that hee saith , he is guilty of no defect , and yet that he is not therefore iustified ; a man may easily inferre , that hee was iustified another way , which confirmeth certainty . But the true meaning of the words is , that St. Paul speaking of defect in his function of preaching the Gospell , doth affirme , that his conscience doth not accuse him of any omission ; nor is hee therefore so confident , as that hee dare say , that hee hath performed all the parts of his office , but commits the whole iudgement to God. And so the History concludes thus : Hee that hath not looked into the opposite writings of those , that were present at these disputations , and which the authors themselues were carefull to commit to print vpon this argument ; would scarce beleeue , how many things were discussed about this Article , and with what ardency , not onely of the Diuines , but also of all the Bishops , who were perswaded that their opinion was right , & that they had hit vpon the truth : So that the Cardinall of St. Crosse , saw that many had more neede of a bridle than of spurres ; and by frequent digressions from the purpose , and passages to other questions , he often would expresse his desire of putting an end to this controuersie . It was twice propounded in the Synod of the Prelates , to relinquish altogether this question , as being ambiguous , long , and tedious : yet affection bearing sway , they fell backe vpon it againe . Thus farre the History ; which though somewhat long , yet I hope the Reader will not thinke it more tedious in the reading of it , than I haue done in the inserting of it : which I haue the rather done , that it might the more appear , how , this point of certainty ( hauing on the one side euidence of truth to confirme it , and on the other , humane wit and affection to oppugne it ) did puzzle and perplexe the whole Synod , and fill them full of vncertainties . Wee see those reasons and authorities alledged by the aduerse faction , who were for vncertainty , very acutely and pregnantly answered by * Catarinus , and those with him . Also whereas they catched here and there at some passages of the Fathers , seeming to fauour their doctrine of vncertainty : it is well noted by the History , that the Fathers might sometimes by accommodating their exhortations to the people , as the occasion required , represse the insolency of such as were presumptuous , and vainly confident in the assurance of their saluation , howsoeuer they continued in sinne : whereas the Fathers in their maine discourses of faith , speake most clearely in the confirmation of the certainty of iustification , as we shall see hereafter . Come wee now to Vega's incounters with the certainty of faith : he takes great paines to beate the ayre , what with answering , what with vrging arguments for his Pontifician Goddesse Vncertainty , now an Article of Romes faith . Hee vndertakes , according to his rare dexterity , to answer all opposites , and to expound or moderate the meaning of such authorities , as are alledged out of the Scriptures or Fathers ; making them by some pretty quaint distinction , to speake iust as him listeth . The first place he bringeth for his vncertainty , is out of Iob 9. 20. If I iustifie my selfe , mine owne mouth shall condemne mee ; if I say , I am perfect , it shall also proue me peruerse . Vega makes much adoe about this place , fending and prouing : but the very sight of the Text is sufficient to confute his folly , in applying it to his vncertainty of iustification , when as this place doth giue such a deadly wound to their iustification it selfe by their inherent righteousnesse , which holy Iob here vtterly disclaimeth . But doth Iob here vtter one syllable of the vncertainty of his faith , in God his Sauiour and Redeemer ? Nay , doth he not protest the contrary ? Though he slay mee , yet will I trust in him . And vers . 18. Behold , now I haue ordered my cause , I know that I shall be iustified . Who is he that will pleade with mee ? What clearer testimony could this holy man giue of his strong confidence and assurance of his iustification by faith in God ? So that I maruaile Vega would at all meddle with the example of Iob , who throughout his booke is such a cleare mirrour of a true beleeuer , whose faith is fortified with all confidence and assurance : sauing that hee can easily impute Iobs certainty to a speciall reuelation , and not to the property of faith . But let not Vega with his iugling , by casting a false myst , think so easily to eclipse the clear beames of truth . With the like successe he is tampering with Dauid and Salomon . He alledgeth that of Dauid , Who can vnderstand his errors ? Hereupon he inferreth , if a man doe not know his sins , how can he be sure of his iustification ? To this allegation , we neede vse no other answer , but Bernards exposition , which Vega himselfe both obiecteth , and takes vpon him to answer , that these words of Dauid are vnderstood onely of veniall sinnes , not of mortall . This Vega confessing to be verisimile ; very probable , and likely to be true : yet answereth , that seeing mortall sinnes are more truely and properly sinnes , and do more defile the soule , than veniall sinnes , why should these words bee restrained onely to veniall sinnes ? I will not now enter into a discussion of veniall and mortall sinnes , a distinction most grosly and impiously abused by the Pontificians : but this I say , that according to the iudgement of Pontificians of veniall sinnes , they must needes confesse , that these words Dauid must bee meant onely of veniall sinnes : that is , such as the Pontificians call veniall . The very word in the vulgar Latine will beare no other sense , Delicta , which signifieth slippes , or errors , or certaine defects , and omissions , such as the Pontificians ranke amongst their veniall sinnes . But this place of Dauid makes nothing at all against certainty of faith . For what if a man , yea the holiest man , if Dauid doe not know his sinnes , his slippes , and errors ? yet while he complaines hereof , and confesseth them in generall vnto God , praying , O cleanse thou me from my secret faults : what hindreth , but that God cleansing him from all his faults , should seale vnto him the certainty of the remission of all his sins , apprehended by a liuely faith ? As Dauid saith in the 32. Psalme , Blessed is he whose transgression is forgiuen , and whose sinne is couered , &c. But how shall a man come to be certaine of this his blessednesse ? Dauid instanceth it in himselfe , vers . 5. I acknowledged my sinne vnto thee , and mine iniquity haue I not hid : I said , I will confesse my transgressions vnto the Lord , and thou forgauest the iniquity of my sinne . How did Dauid know that God had forgiuen his sinnes , seeing he saith peremptorily , Thou forgauest the iniquity of my sinne ? Did not Dauid know this by the certainty of faith ? Vega , I know , hath his answer at his fingers ends , and will say , that Dauid came to know this eyther by speciall diuine reuelation , or else by Nathans pronouncing Dauids absolution , saying , The Lord hath put away thy sinne . Yea , but Dauid tels vs in the next words , that this was not his case alone , but it was common to euery godly man in particular : For this ( saith Dauid ) shall euery one that is godly pray vnto thee , in a time when thou mayst be found . that is , Euery godly man should haue the like comfortable successe vpon his repentance , as Dauid had , and say with confidence , as Dauid did , Thou forgauest the transgression of my sinne . But Vega , suspecting the strength , of the Father's authority , he addes thereto the Sonnes ; to wit , Salomons , Pro. 20. 9. Who can say , I haue made my heart cleane , I am pure from my sin ? Quis , Who ? That is , few or none , saith Vega ; sith interrogations in Scripture , and in the Fathers , are commonly taken for negations . And he produceth Hieromes exposition , vpon the second of Ioel , Who knoweth , if God will repent , and pardon ? Quod ait , Quis ? &c. That he saith , Who ? it is to be thought eyther impossible , or very hard . For Salomons saying , Who can say , I haue made my heart cleane ? True : who can say it ? yea I challenge all the Pontificians in the world : which of them , for all his satisfactory merits , can assure himselfe , that he hath made his heart cleane ? Vega shall not neede to seeke out authorities to proue , that by Who , is meant none , or scarce any . For wee will easily grant to Vega , that neuer a Pontifician of them all , not one , can say , and that truely , and with assurance of his owne conscience , that hee hath made his heart cleane . But Vega ( as it seemeth ) distrusting the former euidences , as not clear and certaine enough to confirme his vncertainty ; he addes an impregnable argument , saying , Si hoc non sufficiat testimonium , &c. If this testimonie be not sufficient , certainely that which Salomon writes in his Ecclesiastes , should satisfie all men . What is that ? Eccles. 9. 1. Sunt iustiatque sapientes , & operaeorum in manu Dei : & tamen nescit homo , vtrum amore an odio dignus sit ; sed omnia in futurum seruantur incerta , eò quod vniuersa eueniant iusto , & impio , &c. So runnes the vulgar Latine : that is , There are righteous and wise men , and their workes are in the hands of God : and yet man knoweth not , whether he be worthy of loue or hatred ; but all things for the time to come are kept vncertaine , seeing that all things come alike to the iust , and to the wicked , &c. First , concerning this place , which Vega brings to satisfie all men , any reasonable man would haue thought Vega himselfe had been satisfied with the pregnant answer of Catarinus , and others in the Councell , to this very place . Wel ; but let vs see further the vanitie of Vega's argument gathered from this place . First , we must know , that here ( as elsewhere in infinite places ) the vulgar Latine swarueth extremely and senslesly from the originall . The originall goes thus word for word , No man knoweth eyther loue or hatred , by all that is before them ; as our last English Translation ( the most exact of all other ) hath rendred it . So that the sense is cleare , That no man by these outward things , which are before vs , or in our sight , can know eyther the loue or hatred of God towards him : and the reason is added , All things come alike to all , and there is one euent to the righteous , and to the wicked , &c. But whereas the vulgar Latine saith , All things for the time to come are kept vncertaine : first , there is no such thing in the originall : and besides , to straine these words to Vega's sense , or the * Councell of Trents , to proue the vncertainty of mans saluation , is to wring blood from them , and to turne a mans inside outward , as if the certainty of saluation depended vpon the vncertainty of outward worldly things , as pouerty , and riches , health , and sicknesse , prosperity , and aduersity ; which come alike to all men , righteous and wicked , yea Heathen and Christians : yea , and if Vega's sense stood good , then it should follow ( as we alledged before out of the History ) that the most wicked men , liuing and continuing , and obstinately persisting in sinne , and impenitency , should not know whether they were worthy of Gods hatred or no ; whereas euen the most ignorant Heathen hath an accusing and condemning conscience within him , that tels him hee is worthy of the hatred , and not of the loue of God. So that Vega , for all his winding wit , and wrangling about this place , doth but laterem lauare , spend his labour in vaine , thinking to winne credit and authority to his vncertainty from this place of Salomon . As if Salomon in his Ecclesiastes should recant what he had writ in his Prouerbes , where he saith , That the wicked flye , when no man pursueth : but the righteous are bold as a Lyon : If the righteous ( and none are righteous , but those that be iustified ) be as bold as a Lyon , then certainely they are not appalled with feares and doubts , and the vncertainety of their estate : for that were with the wicked to flye , when none pursueth , beeing affraid at the very shadow of their guilty conscience . Vega runnes on in his Vncertainty ; he fights as one that beateth the ayre ( to vse that phrase of the Apostle : ) and in his eleuenth Chapter of the same Booke , hee heapeth vp sundry testimonies : first , out of Daniel 4. 27. Peccata tua el●emosynis redime , & iniquitates tuas misericordijs pauperum ; for sitan ignoscet delictis tuis : So runnes the vulgar Latine . But the Originall runnes thus : Breake off thy sins by righteousnesse , and thine iniquities by shewing mercy to the poore : * if it may bee a lengthening of thy tranquility . But we need not in this place quarrell the vulgar Latine : that is , Redeeme thy sinnes by almes , and thine iniquities by mercy to the poore : perhaps God will pardon thy sinnes . What makes all this for Vega's vncertainty of Faith ? For it is not required that the certainty of Faith should extend to the certaine discouery of anothers iustification : suffice it , that true Faith doth assure a mans selfe of his owne iustification . But Daniel there speaks not of any vncertainety of remission of sinnes in him ▪ that hath it , but in a wicked man , that as yet hath it not . Again , by redeeming of a mans sins by Almes , is not meant a meritorious expiation of sinne by satisfaction to God , but this redeeming may bee vnderstood of making restitution to the wronged , which is a testimony of Repentance , as we see in the example of Zacheus . Or this redeeming might bee in regard of preuenting temporall iudgements . Ahab , vpon his hypocriticall humiliation , obtained a repriuall of Gods sentence against him , though not an absolute discharge . So propitious is God to the true humiliation of a faithfull man , when not euen the painted image of piety goes vnrewarded . The like place he produceth out of Ioel 2. 14. Quis scit , si conuertatur , & ignoscat , &c. Who knoweth , whether he will returne and repent , and leaue a blessing behinde him ? The like also out of Ionah 3. 9. Who knoweth , if God will returne and repent , and turne away from his fierce anger , that we perish not ? Both these places are of one nature with that of Daniel ; being vnderstood of temporall punishments , and that threatned to others , nothing concerning the certainty of Faith in the remission of a mans owne sinnes . Nor vnlike is that place he alledgeth out of Acts 8. 22. where Peter saith to Symon , Repent of this thy wickednesse , and pray God , if perhaps the thought of thine heart may be forgiuen thee . Peter speakes not of the vncertainty of his owne Faith in the remission of his own sins : but of that wicked Symon . Peter knew that Repentance and Prayer to God was a speciall meanes to procure pardon of sinnes ; and therefore exhorts Symon to repent and pray : yet withall Peter knew , that not euery repentance obtaineth pardon at Gods hands , no more than that of Iudas , or that of Esau , who for all his teares was reiected . But let vs heare Vega's iudgement vpon this place : Cur Prophetae isti , & Petrus , qui constantissimè praedicabant Deum misericordem esse , & valdè praestabilem super hominum malitijs , istis haesitationis notis vtebantur , nisi vt docerent , non leuiter oportere credere nos esse iustificatos , neque statim ad qualemcunque poenitentiam debere nobis-metipsis promittere remissionem peccatorum ? that is : Why did those Prophets , and Peter ( who most constantly preached that God is mercifull , and very ready to forgiue the sinnes of men ) vse these notes of hesitation or doubting , but to teach vs that we should not lightly beleeue that wee are iustified , nor presently vpon any kinde of Repentance , that we ought to promise to our selues pardon of our sinnes ? Thus farre Vega's inference is pretty tolerable , referring his vncertainty of the pardon of sinnes , to any sleight or ouerly Repentance . Herein hee jumps with that , which wee said euen now , of Iudas and Esau's repentance . And besides , faith of iustification is not a light beleefe . But shall we heare Vega expresse his minde cleerely and ingenuously , without any ambiguity ? He addeth : Mihi quidem ( vt ingenuè dicam , quod sentio ) sic olim locuti Prophetae isti , videntur , vt iam tum deterrerent iust●s ab ista certitudine remissionis suorum peccatorum ( quam quidam his temporibus iustificatis omnibus perswadere moliti sunt ) & ea forma loquentes , arma nobis subministrasse videntur , quibus omnes hos , vt fic dicam , certitudinarios reuinceremus : that is , It seemeth to me ( that I may ingenuously speake , what I thinke ) those Prophets did heretofore speake thus , that they might then skare righteous men from that certainety of the remission of their sins ( which certainty , certaine in these times haue laboured to perswade all those that are iustified of ) and speaking in that forme , they seeme to conuey weapons into our hands , whereby wee should vanquish all these certitudinaries ( as I may so say ) or patronizers of the certainty of faith . Now well-fare Vega yet , for his candid ingenuity , that he vtters his minde plainely as he thinkes . How is it possible else , that euer we should haue discouered the corruption of his heart in this point : as first , to make no difference betweene the righteous and the wicked ; and to draw an argument from the example of wicked men , as Nabuchadnezzar , Symon Magus , and such like , that because their repentance was doubtfull , and so consequently the pardon of their sinnes ; that therefore the righteous and godly men should be deterred and affraid of the certainety of the remission of their sinnes vpon their true faith and repentance ? And whereas he thereupon triumphs , that these kindes of formes of speech vsed by the Prophets , and the Apostles , are weapons put into the hands of Pontificians , wherewith to beate downe the maintainers of certainety : what are these weapons , but such Withes and flaxen Coards , wherewith Dalilah thought to binde Sampson , and so to betray him into the hands of the vncircumcised ? But as Sampson , hauing his seuen Nazaraicall lockes still vpon his head brake them all as rotten tow : so the truth of Faith cannot bee bound , hauing the seuen spirits of God , whereby it retaines vnuincible strength . But the best is , Vega dare not peremptorily conclude it , but only saith , out of his ingenuity , that the Prophets seemed to him to speak so , and that they seemed to conuey such weapons into the Pontificians hands . Wee will therefore let these passe as seeming arguments , well beseeming Pontificians to vse as their best weapons . To these he addes a place out of Ecclesiasticus , as the maner of Pontificians is , to equall Apocryphall Bookes with Canonicall Scriptures , accounting them equally Canonicall , as they do also with as good reason their Apostolick Traditions . But wee will not here take vp the quarrell with them in this point . Nor neede we to bee affraid of the place which Vega alledgeth : which is , De propitiato peccato , noli esse sine metu : Of sinne pardoned , bee thou not without feare . This place also was answered in the Councell by Catarinus , as wee haue recited before , out of the History . For it is not spoken of sin already pardoned , but de propitiatu peccatorum , of the future pardoning of sinnes , as the vulgar Latine ( set forth by the Doctors of Louan ) hath noted in the Margin , and Vega himselfe addeth the same , in the variety of reading . And the sequell of that place is cleare and euident , that a sinner must not bee bould to commit sinne , vpon presumption of pardon . And therefore it is expressed in the future tense , euen in the vulgar : Et ne dicas , miseratio Dei magna est , multitudinis peccatorum meorum miserebitur : And say not thou , the mercy of God is great , hee will pardon the multitude of my sinnes . So little makes this place for Pontifician vncertainty , as it also no whit crosseth the certainty of faith ; whose property is not to presume that God will be mercifull , though I sinne , but to beleeue that God is mercifull to mee vpon my present repentance . And for that of the Apostle [ I know nothing by my selfe , yet am I not thereby iustified ] vrged by Vega for his vncertainty , in his 12. Chapter , I referre the Reader to the answer made before in the History of the Councell , which is sound and good ; and needes not any thing to be added vnto it , although Vega spend a whole large Chapter about it , but all to no purpose in the world , but to exercise his vnlimited liberty to say what he list . But hauing thus raked the Scriptures together , to make a heape of testimonies for the confirmation of his vncertainty ; he proceeds in his 13. Chapter , to the authorities or the ancient Fathers . To which in briefe , to auoide tediousnesse , we may answer in generall , as the History hath well noted , that the Fathers sometimes did attemper their speech to the depressing of the proud and presumptuous , as if eyther men had no sinne at all in them , or that sinning , they had Gods mercy at command . And we are to note also , that where the Fathers speake of the vncertainty of mans iustification , or rather of the certainty of their vnrighteousnes ; it is most euident and cleare , that then they speake of mans righteousness of sanctification , wherein they are neuer perfect in this life . But I cannot here omit to set down one speciall place , wherein Vega much triumpheth , taken out of St. Augustine . Vega's words are these : Inter omnia , quae legerim in Augustino , apertissimè proposito nostro fauent , quae , &c. Among all , which I haue read in Augustine , those words doe most clearely fauour our purpose , which hee writeth vpon the exposition of those words , Incerta & occulta sapientiae tuae manifestasti mihi : that is , Thou hast reuealed vnto mee the vncertaine and hidden things of thy wisedome . Whereupon Augustine saith ; Quae incerta ? Quae occulta ? Quia Deus ignoscit talibus peccatoribus confitentibus , & punientibus sua peccata : What vncertainty ? What hidden things ? Because God doth pardon such : to wit , sinners confessing , and punishing * ( or repenting of ) their sinnes . And Augustine addes , as Vega also alledgeth ; Nihil tam occultum , nihil tam incertum : Nothing so secret , nothing so vncertaine . And Vega here leaping ouer Augustines amplification and exposition of his meaning , he onely addes Augustines conclusion : Hoc incertum , patefecerit Deus seruo suo Dauid , &c. This vncertaine thing , God reuealed to his seruant Dauid . For when standing and accusing himselfe , hee said , Peccaui , I haue sinned : forthwith hee heard of the Prophet ; that is , of the Spirit of God , which was in the Prophet , The Lord hath put away thy sinne . Well , now let vs a little insist vpon these words of Augustine , which Vega ingeniously confesseth , doe most clearely fauour their cause of Pontifician vncertainty , of all other that hee hath read in all Augustines workes . First , whereas Augustine taking the vulgar Latine for the onely Text which hee followeth , vseth the word incerta . I answer , there is no such word in the Originall for incertum . The words in the Originall are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , word for word , And in the secret , or in the hidden part ( as our last translation well renders it ) thou shalt make me to know wisedome . Not a word of vncertainty . Therefore Vega takes a very vncertaine ground , yea rather a meere Boh● or emptinesse , whereon to build his vncertainty . Besides , sith Augustine going vpon an vnwarrantable ground , taking that for Text which Gods Word knoweth not ; are we therefore bound presently to take his exposition for Gospell ? And whereas hee applies those vncertaine and hidden things to the remission of sinnes : wee know Augustine oftentimes abounds with rare conceits ; but else , how this application or exposition should result from the Text , vnlesse raised vp by the strength of conceit , the Text it selfe giues vs no euidence to see . But that wee may not seeme too strait-laced , in limiting the ouer-lauish liberty of the vulgar Latine : if wee take downe both the Text , and Augustines Glosse at one bit together , it will not choake vs , nor cause vs to surfeit ; especially , if we take all the ingredients of it . For it is with Scriptures and Fathers , as with Physicke : if the Dosis haue eyther moe or fewer ingredients , than the wise Physitian prescribeth , it may alter the whole nature of the Physicke , and in stead of health , procure more hurt to the body . And here I must tell you , that Vega deales with St. Augustine , as eyther a negligent , or rather malicious Apothecary , who for some sinister respects , leaues out some speciall ingredient out of the composition . Or else ( to goe no further than the Scripture ) hee treades in the very steppes of the Tempter , who craftily left out the most materiall word in all the Text ( which was , In all thy wayes ) without which , we haue no warrant of Gods protection , and so Sathan by his false fingering , would haue made the promise of God of none effect . So playeth Vega. For as we noted euen now , Vega in relating Augustines exposition , leaues out the most materiall thing , which Augustine noteth in his explaning and applying those Incerta , or vncertaine things to remission of sinnes . And that is the instance he giueth of the Niniuites . That we may recollect all to one intire head , which Vega hath so torne asunder , wee will set downe Augustines words whole together : Incerta & occulta sapientiae tuae manifestasti mihi : they be the words of his vulgar Text. Whereupon he inferreth , Quae occulta ? Quae incerta ? Quia Deu● ignoscit & talibus ( id est , poenitentibus . ) Nihil tam occultum , nihil tam incertum . Ad hoc incertum , Niniuitae poenitentiam egerunt : dixerunt enim , &c. What hidden ? what vncertaine things ? Because God pardoneth euen such : that is , penitent persons . Nothing so hidden , nothing so vncertaine . Vpon this certainty the Niniuites repented : for they said , though after the Prophet had threatned , though after that voice , * Three dayes and Niniuie shall be destroyed : they said among themselues , that the mercy of God was to be intreated . They said thus , reasoning with themselues , Who knoweth , if God will returne , and shew mercy ? It was vncertaine , when they said , Quis nouit ? Who knoweth ? But hauing once repented , they reaped certaine mercy , &c. So Augustine . Do we not see here a manifest difference between Augustines owne application of vncertainty , & Vega's strained application ? Vega would apply this vncertainty of the remission of sins to the time past , vnderstanding it of sins already pardoned , as if a man were altogether vncertaine that his sins are pardoned , when they are already pardoned . But Augustine tels vs plainly , that he vnderstands this vncertainty of remission of sins in the future tense , that is , concerning the vncertainty of sins to be pardoned , for which God denounceth expresse iudgments , as in the example of the Niniuites . God hath threatned peremptorily , that within forty dayes Niniuie should be destroyed . What should the Niniuites now doe in this case ? They beleeue God , that hee was true in his word : Yet they resolue to repent speedily . But to what purpose , when now the sentence was already pronounced of him that cannot lye ? Yes ( as knowing that such like threatnings are conditionall ) they would at least put it to an aduenture , Who knoweth , if God will returne , and pardon ? It may be God will shew mercy . No maruell if the Niniuites were doubtfull of the pardon of those sins , which they knew they had committed , but had not yet repented of . But whence proceeded this their vncertainty ? From their faith ? No ; but Augustine tels vs the reason : Quia peccata magna erant Niniuitarum , dixerunt , Quis nouit ? Because the Niniuites sins were great , they said , Who knoweth ? So that their vncertainty proceeded not from the defect of faith , but from the excesse of their sins . But as they were vncertaine before they repented ; after they had repented , they found certam misericordiam , certaine mercy , saith Augustine : witnesse the preseruation of themselues , and their Citie . As therefore the Niniuites were vncertaine ( in regard of the grieuousnesse of their sinnes , and the greatnesse of Gods iudgement already peremptorily threatned ) whether they should finde God fauourable or no , in reuersing his sentence , and preseruing their Citie ; but afterwards vpon their repentance found the certainty of Gods mercy , in sparing them , whereof the sparing of their City was a certaine and infallible argument : So sinnefull men , burthened with the guilt and horrour of sinnes , and borne downe with the terrour of Gods wrath threatned in his Word , may well bee doubtfull and vncertaine how God may deale with them , although they resolue with themselues to repent , and humble themselues ; but after vpon their true repentance , God being mercifull in pardoning their sins , they finde now certam misericordiam , certaine mercy : the certainty whereof is the very effect of Gods mercy , applied & sealed to the conscience by a liuely faith , no less assured of the pardon of sin , than the Niniuites were of the preseruation of their Citie . Thus Vega's triumph is like his Country-treaties , very plausible and currant , & will gaine much , if but beleeued , & the cunning conueyances be not discouered . And by this successe of Vega in this one authority , which he sets down as a master-peece , wee may easily sum vp the account of all his other allegations out of the Fathers for this purpose , what will they amount to . To the Fathers , he addes the authority of Schoole-men for vncertainty of grace , in his 14. Chapter , and so forwards to the 19. Chapter . But let him take his Schoole-men , we doe not enuie the Councell of Trent their authority , as out of whose Channels is gathered the Sinke of Romane-Catholick faith . So that while Vega alledgeth his Schoole-men , hee is as the Fish in the sea , or a Cocke vpon his owne dunghill . Herein I will doe , as Christ directeth , concerning the Pharisees , let them alone , they are all blinde leaders of the blinde . And for Philosophers , as Aristotle , &c. Vega will haue them all of his side , and takes it in great snuffe , that any aduersaries of Pontifician vncertainty , should alledge any Philosopher to be for them . As hee saith in his 44. Chapter , in answer to those that produce euen Philosophicall reasons to oppugne vncertainty : Laterem lauant , cum nobis putant aduersari Aristotelem : as much to say , as in the Prouerbe , They but wash the Blackamore , when they thinke to haue Aristotle to be our aduersary . Well , let them take Aristotle , the Schoole-Doctors , Chapt. 14. Scotus , Chapt. 15. famous Schooles , Chapt. 16. Diuines , Chap. 17. yea the infallible definition of the See Apostolique , Chap. 18. when they haue done all , what will they gaine but incertainty ? imbracing ( as Ixion ) an empty cloud of feare and perplexity , in stead of Iuno , the true substance of solid comfort . They may be certain of keeping their weak fort of vncertainty vnsurprised , the maintaining whereof brings vnto themselues in the end certaine ruine , and sudden destruction . Let Popish faith bee alwayes vncertaine , doubtfull , fearefull , perplexed , wauering with euery winde of errour , of terror ; let it be such ( sith it will not , sith it cannot bee any other , than of * those that beleeue and tremble ) as can neuer be perswaded of the remission of sinnes , of Gods fauour and mercy in Christ. Seeing they will needs bee vncertaine , let them be vncertaine ; as the Apostle saith , Hee that is ignorant , let him be ignorant . In the meane time , as we yeeld to the Pontificians the vncertainty of their faith : so let them suffer vs to maintaine the certainty of true and sauing Catholick faith , which is such , as the gates of Hell shall neuer preuaile against . True it is , that Vega hath spent at the least 20. Chapters , from the 19. to the 39. wherin he moyles in sweate and dust , labouring to answer all obiections that his aduersaries bring for the confirmation of certainty of saluation : wherein hee dealeth like a cunning theefe , who knowing which way the Bloud-Hound will pursue him , strawes saw-dust , or some such like thing , to sully the tract , and dead the sent , and at least to retarde and fore-slowe the pace of the pursuer , while himselfe in the meane time may escape the more easily . Or like the female Foxe , which being pursued at the heeles , with her traine dasheth her vrine into the dogs eyes , that vneath they are able to pursue any further . Such is Vega's holy water , which he sprinckleth in our way , thinking thereby to inueagle euen the most sagacious . Or else he would put vs to our shifts , as the Philistims did the Israelites , who hauing taken all their armour and weapons from them , would not suffer them the vse of any iron toole , but such as they must frame in their Forge , and sharpen with their tooles . But blessed be God , we are long ago freed from the spirituall bondage of these spirituall Philistims ; we can tell better how to weald our owne weapons , and handle them better in our owne hands , than according to the direction and limitation of these vsurpers ; and taking our owne weapons into our own hands , wee shall the better defend the truth against all those oppositions which Vega , with all his Pontifician power , makes against it . And when we haue spoken , then ( as Iob said ) Mock on . But , fearing lest I haue tyred the Reader by leading him through the many windings of Pontifician Vncertainties , which like an ignis fatuus , may easily diuert the Traueller from his plaine path , by leading him through inuious and wilde Wasts : let vs here pawse and breathe a little , and so pursue our purpose in an entire discourse by it selfe ; wherin also we must looke for sundry skirmishes and assaults , which the aduersary will not let to make vpon our very Trenches . CHAP. XV. Of the Certaintie of true sauing iustifying Catholicke Faith. LEauing the Vncertainty of Saluation to the Pontificians , as their vncertainty of Faith , in regard of their incertainty in their grace , incertainty in their baptisme , incertainty in their Sacraments , incertainty in their absolution , incertainty in their Masse , incertainty in their Priests disposition , incertainty in their penance and conuersion , incertainty in their contrition , incertainty in their satisfaction and merits , incertainty in their Monastical life , incertainty in their Saints , incertainty in their charity , incertainty in their righteousnesse , incertainty in their holy Ghost inhabiting in them , incertainty in their in ucation , incertainty in their laying downe their life for Christ , their incertainety in purgatory ; while they acknowledge none other certainty , but a morall , coniecturall certainety , which at the best is doubtfull and deceitfull ; all which , not only Soto and Vega , but also Bellarmine in his Bookes of iustification ( iustifying all that eyther the Councell of Trent , or her Commentators , Vega and Soto , or Andradius , and others their fellowes , haue writ concerning this point ; yea , and much more , but that I would not goe out of my Text , and prefixed bounds , of the Councels proper Commentaries ) haue amply set down . Come we now to encounter this Romane Catholique vncertainty , with the Catholique doctrine of the certainty of Faith. But before we can come to lay a firme foundation of this certainty of Faith , which Pontificians call nothing else , but a vaine hereticall presumption : wee must digge vp , and remoue one maine heape of Rubbish and Sand , which the Pontificians haue put to choke vp the hauen of true rest , and to vndermine all certainty of Faith , and whereon they haue cobbled vp their tottering Tower of vncertainty : for the maine ground of their vncertainty is the * authority of the Church , on which must depend the verity and certainty of the Scriptures themselues . Which being so , what maruaile is it , if they vtterly renounce all Certainety of Faith , and of Saluation ? For , what certainty of Faith can there bee , if the holy Scriptures , the obiect and ground of Faith , be not certaine ? And , what certainty can there bee in the Scriptures , if they must depend vpon the authority of the Church , for their certainetie ? And , what certainty can there be in the Church , if this Church be no other than the Church of Rome ? And , what certainety can there bee in the Church of Rome , when it wholly depends vpon a the only breast of a sinfull man , vpon whose infallibilitie notwithstanding the whole Pontifician Church cannot finde , no not the least footing for any Certainty of Saluation to stand vpon ? But to remoue this heape of Rubbish : although for multiplicity of Controuersie it be growne to a mighty Mountain , which may seeme to exceede the strength and labour of Hercules himselfe to remoue ; yet I trust with one small graine of Faith , to ouerturne this Mountaine into the Sea. For first : whether was the Word of God , or the Church more ancient ? Was not Gods Word ? For , by the voyce thereof was the Church first called . Where was the Church when the Gospell began first to be reuealed ? Gen. 3. 15. As yet the whole world in Adam and Eue lay buried in Apostacy ; and now totus mundus in maligno positus , the whole world lay in wickednesse , till this Word of the Gospell of the promised and blessed seede of the woman made a separation , and did constitute a Church . So that the first ground and foundation of the Church , is the Word of God ; as it was also of the first frame of the Creation . Hereupon the Apostle saith , That the Church is built vpon the foundation of the Apostles and Prophets , Iesus Christ being the chiefe corner stone , in whom all the building fitly framed together , groweth vnto an holy Temple in the Lord. The foundation of the Apostles and Prophets , is the Old and New Testament , whereof Christ Iesus is the chiefe corner stone . Away with the blasphemy of the Councell of Lateran , that calleth the Pope , Leo the tenth , the corner stone , and the Lyon of the Tribe of Iuda , and many such blasphemous titles , which are proper and peculiar only to the person of Christ. But that eyther the Church , or the Pope of Rome , had any such authority and power ouer the Scriptures , it was neuer known in those purer times of the Church , when the sweet and salutiferous streames of the waters of life were not as yet poysoned and imbittered with that Luciferian wormewood starre , that fell from heauen . It was in those primitiue and virgine times the Catholicke Doctrine of the Church , That the Church was to be ruled by the Scriptures , and not the Scriptures by the Church , much lesse by any one man. St Augustine saith , De Catholica Ecclesia id credant homines , quod Diuinae Scripturae dicunt , non quod linguae humanae maledicunt : Let men beleeue that concerning the Catholicke Church , which the Diuine Scriptures doe say , and not which mens tongues doe mis-say . By which place we see , that the Catholicke Church is to bee estimated according to that which the Scriptures testifie of it . Therefore not contrary . And in his Booke of the vnity of the Church , Ecclesiam suam demonstrent , &c. Let the Donatists shew mee their Church , not in the tales and rumours of the Affricans , not in the Synods of their Bishops , not in the learning of their disputants , not in their deceitfull signes and prodigies ; for wee are fore-warned and fore-armed against such things by the word of the Lord : but in the prescript of the Law , in the predictions of the Prophets , in the songs of the Psalmes , in the Shepheards owne voyce , in the preachings and labours of the Euangelists , to wit , in all the Canonicall authorities of the holy Bookes . Nor so ( saith hee ) as that they collect and quote such places , as are obscurely , or ambiguously , or figuratiuely spoken , which euery man interprets at his pleasure according to his owne sense . For such places cannot be truly vnderstood and expounded , vnlesse first those which are most plainely deliuered , bee by a firme Faith entertained . Note here the Catholicke doctrine of those times , teaching , that the authority and sense of the Scriptures depended not vpon the Church , but the authority of the Church vpon the Scriptures , and the Scriptures were to bee interpreted by themselues , to wit , the more obscure places by the more plaine ; as he speaketh often elsewhere in his Bookes De doctrina Christiana . I will adde one place in steed of many : Quis autem nesciat , &c. Who can bee ignorant ( saith hee ) that the holy Canonicall Scripture , as well of the Old , as of the New Testament , is contained within its owne fixed limits , and that it is so preferred before all the latter writings of * Bishops , as that it may not bee disputed or doubted off , whether it bee true or false , whatsoeuer is found written in it : and for the writings of Bishops which eyther haue beene , or are written after the establishment of the Canon of Scriptures , they haue beene subiect to the wiser iudgements , and grauer authorities of some more skilfull and learned Bishops , and might bee censured by Councels , if ought therein swarued from the truth : and those very Councels themselues , which are prouinciall , doe without scruple submit to the authority of plenary Councels , assembled from the vniuersall Christian world ; & of those plenary & generall Councels , oftentimes the former are corrected by the * latter , when by some better experiment of things , that which was shut , is opened , and that which was hid , is made known , without any swelling of sacrilegious pride , without any strouting of arrogancy , without any contention of bleake enuie , with holy humility , with Catholicke peace , with Christian charity . So that Bishops are corrigible by prouinciall Councels ; these by generall Councels , and these also by some latter Councels , as being all subiect to imperfection . But the holy Scriptures come vnder the ferula of no Bishop or Councell to bee censured . Nay , as Augustine saith : Titubabit fides , si diuinarum Scripturarum vacillat authoritas : Faith will stagger and stumble , if the authority of the diuine Scriptures doe wauer . And hee taxeth the Manicheans of this impiety and sacriledge , that they went about quite to take away the authority of the Scriptures , approuing any thing , not because they found it written in that supreame authority , but because their fancy tooke a liking to it ; therefore they approued the Scriptures . And so their priuate sense must giue authority to the Scriptures , which they frame to their owne fancy , and not the Scriptures giue authority to their Doctrines . What difference then is there betweene the Pontificians , and the Manicheans in this maine point ? But the Pontificians of old , obiect vnto vs one speciall authority out of St. Augustine , to ouerthrow all that hee hath said for the supreame authority of the Scriptures aboue the Church . His words are ( which they obiect , and wherein they greatly triumph , to proue the authority of the Church aboue the Scriptures ) Ego Euangelio non crederem , nisi me Catholicae Ecclesiae commouer●t authoritas : that is , I should not beleeue the Gospell , vnlesse the authority of the Catholicke Church did moue me . Now if we obserue the occasion of this saying of Augustine , it will easily appeare that hee had no such meaning , as to preferre the authority of the Catholicke Church , before the authority of the holy Scriptures ; for then hee should with one breath contradict the whole tenure of all his writings , wherein hee still aduanceth the authority of the Scriptures aboue all , as irrefragable , supreame , and subiect to no authority . Now the occasion of this speech of Augustine , was this : Manicheus , a grand Heretique , writes an Epistle to Augustine , wherein he stiles himselfe , Manichaeus Apostolus Iesu Christi prouidentia Dei Patris : that is , Manicheus the Apostle of Iesus Christ , by the prouidence of God the Father . Whereupon Augustine saith ; Haec sunt salubria verba , de perenni ac viuo fonte : These are wholesome words , from the eternall & liuing fountain . But with your good patience ( saith Augustine ) if it please you obserue what I require . Non credo , istum esse Apostolum Christi ; quaeso ne succenseatis , & maledi●ere incipiatis , &c. I doe not beleeue , that this is an Apostle of Christ ; I pray you bee not angry , and fall a reuiling : for you know that I am resolued , to beleeue nothing rashly that you say . I aske therefore who this Manicheus is ? you will answer me , an Apostle of Christ. I doe not beleeue it . Now thou hast nothing , what to say , or doe ; for thou didst promise me the knowledge of the truth , and now thou constrainest mee to beleeue that which I know not . But haply thou wilt reade the Gospell vnto me , and out of that thou wilt assay to proue the person of Manicheus . Now if thou shouldst finde any man , who as yet doth not beleeue the Gospell , what wouldst thou doe if he said vnto thee , I doe not beleeue it ? Ego vero Euangelio non crederem , nisi , &c. For I should not beleeue the Gospell , vnlesse the authority of the Catholicke Church did moue me . Quibus ergo , &c. whom then I haue obeyed , when they said , Beleeue the Gospell ; why should I not beleeue them , saying vnto me , Doe not beleeue Manicheus . Elige quid velis : Choose which thou wilt . If thou wilt say , Beleeue the Catholickes : they admonish mee to giue no credit to you . Wherefore , giuing credit to them , I cannot but not beleeue thee ▪ if thou shalt say , Doe not beleeue the Catholickes , thou goest not the right way to compell me by the Gospell to the faith of Manicheus , seeing I beleeued the Gospell it selfe , being preached vnto mee by the Catholickes . And so forth to this purpose Augustine pursueth his discourse . So we see the question is about the truth of Manicheus his title , calling himselfe an Apostle of Iesus Christ , &c. This hee obtrudes and thrusts vpon Augustine , to giue credit to it . Augustine ( and that worthily ) makes question of it . Hee would haue him proue it by the Gospell , Well . But Manicheus foysteth in some counterfeit Gospell , wherein he stiles himselfe an Apostle of Iesus Christ ; a Gospell , that was neuer acknowledged for Canonicall Scripture . But Manicheus will haue it receiued for Gospell . How shall it be tryed ? Is it therefore Gospel , because Manicheus saith it ? Or doth the Gospell depend vpon the testimony of one man ? No , saith Augustine : Pagan-Infidels are brought to receiue and beleeue the Gospell , by the preaching of the Catholicke Church , which hath from time to time kept the Canon of Scriptures intire , without the mixture of counterfeit Gospels . By this authority of the Catholicke Church , to wit , by the preaching of the Gospell by the Church , Augustine himselfe , when hee was a Manichee , was wonne to the faith of the Gospell . Hence it is , that instancing himselfe for one , that as yet beleeued not the Gospell , hee saith , Ego non crederem Euangelio , &c. I should not ( that is , I , if I were as once I was , an vnbeleeuing Manichee ) I should not beleeue the Gospell , vnlesse the authority of the Catholicke Church did moue me . So that hee makes the comparison betweene the authority of the Catholicke Church , and the authority of one man , Manicheus . The question is , Whether Augustine , if he were a neutrall beleeuer , as yet neyther beleeuing that Gospell which Manicheus bringeth , neuer heard of before , nor that which the Catholicke Church preacheth , and hath euer taught , should rather bee induced by the peremptory authority of one sole man , to beleeue a new Gospell , than by the authenticke authority of the Catholick Church of Christ , to beleeue the euerlasting Gospell of Iesus Christ , comprehended in both the Testaments , and perpetually receiued , preserued , professed , preached , and beleeued of the Catholicke Church from all ages . In this case Augustine inclines & cleaues to the authority of the Catholick Church . And what true Catholicke doth not reuerence the authority of the Church of God ; bringing him to Christ by the preaching of the Gospell , as the Samaritan woman brought her neighbour Citizens to Christ ? But being brought vnto Christ , after they had heard him themselues , they said to the woman , Now we beleeue , not because of thy saying ; for wee haue heard him our selues , and know that this is indeede the Christ , the Sauiour of the world . So euery beleeuer may say , I was first induced , and as it were led by the hand and voice of the Church , to beleeue the Gospell of Christ : but after that I haue heard , receiued , and beleeued Christ himselfe speaking in the Scriptures , I now beleeue not for the Church , or any mans saying , but for the authority of Christ , and the Scriptures themselues . As Augustine ingeniously saith to Paulina , Nolo authoritatem meam sequaris , vt , &c. I would not haue you follow my authority , that you should therefore thinke it necessary to beleeue any thing , because it is spoken by mee : but beleeue eyther the Canonicall Scriptures , or the truth that doth inwardly teach , and giue testimony thereof . For if a truth bee once confirmed by the euident authority of holy Scriptures ; to wit , those , which in the Church are called Canonicall , it is without all doubting to be beleeued . And in his third booke against Maximinus , an Arrian Bishop , disputing about the word Homousion , Augustine saith ; Nec ego Nicenum , nec tu debe● Ariminense , &c. Neyther ought I to vrge the authority of the Nicene Councell , nor you that of Ariminum : for neyther am I bound to the authority of this , nor you of that : but both of vs are bound to the authorities of the Scriptures , common witnesses to vs both , and vnpartiall to eyther : So let thing with thing , cause with cause , reason with reason , contend . Such was the Catholicke Doctrine of those times , wherein Augustine liued , that the authority of the Canonicall Scriptures , was aboue all other authority , eyther of Bishops , or prouinciall Synods , or generall Councels . In those times the man of sinne had not thus exalted himselfe aboue all that is called God , or that is worshipped , as to vsurpe authority ouer the sacred Scriptures , whose authority is venerable : as Augustine saith , Omnia quae proferuntur à sanctis Scripturis , plena veneratione suscipere debemus : All things whatsoeuer are deliuered out of the holy Scriptures , wee ought to entertaine with all reuerence . As Tertullian saith : Adoro Scripturaeplenitudinem : I adore the fulnesse of the Scriptures . But what need we further testimonies to vindicate this Catholick truth , that the authority of holy Scriptures was euer aboue the Church ? yet we will only adde a testimony or two , that in the mouth of two or three witnesses euery word may be established . In St. Chrysostomes workes , the vncertaine author ( but allowed of all , euen of the Pontificians themselues ) vpon the 24. Chapter of St. Matthew , vpon these words , Then , when yee shall see the abomination of desolation stand in the holy place , let them which are in Iudea , flee to the mountaines : saith thus ; that is , When ye shall see wicked heresie , which is the Army of Antichrist , standing in the holy places of the Church , then they which are in Iudea , let them flye to the Mountaines : that is , they which are in Christianity , let them betake themselues to the Scriptures . For as a true Iew is a Christian , as the Apostle saith ; Hee is not a Iew that is one outward , but hee that is one inward : So the true Iudea is Christianity , whose name doth signifie Confession . And the Mountaines are the Scriptures of the Apostles and Prophets : as it is said of the Church ; her foundation is vpon the holy Mountaines . And why at this time doth hee command all Christians to betake themselues to the Scriptures ? Because at this time , since Heresie hath inuaded the Churches , there can be no triall of true Christianity , nor other refuge for Christians , which desire to know the truth of faith , but the holy Scriptures . For formerly it was knowne many wayes , which was the Church of Christ , and which was Gentilisme : but now those which would know which is the true Church of Christ , cannot know it by any other meanes , but by the Scriptures . Why ? Because all those things , which are proper to Christ in the truth , the same also heresies haue in a figure or similitude : they haue likewise Churches , they haue likewise the Diuine Scriptures themselues , likewise Bishops , and other Orders of Clerkes , likewise Baptisme , likewise the Eucharist , and all other things , and in a word Christ himselfe . Therefore if any would known which is the true Church of Christ , how can he , in the confusion of so great a similitude , discerne it , but only by the Scriptures ? And many other things to this purpose doth the same author there set downe , sending vs to the Scriptures , as the only touch-stone , to try the true Church from the false , counterfeit , & Antichristian Church . If therefore the true Church of Christ be known onely by the Scriptures ; then surely the Scriptures depend not vpon the authority of the Church . But that must needes bee the Antichristian Church , that challengeth and vsurpeth an absolute power ouer the Scriptures , which for their authority and sense must be beholden to the Church , to wit , the Church of Rome , to wit , the Pope . And the same Authour in the 44. Homily , vpon the 23. of Matthew , faith ; Hereticall Priests does shut the gates of truth , to wit , the holy Scriptures : for they know , that if the truth should once bee made manifest , then their Church is to be forsaken , and themselues must come downe from their sacerdotall dignity to a popular basenesse . and neither themselues doe enter into the truth of the Scriptures , because of their auarice ; nor suffer others to enter , by reason of ignorance . But in a point so cleare , and not once called into question among the Fathers of former ages , but onely by a sort of Heretiques , as the Arrians , and Manichees , and the like ; still the authority of the Scriptures was preferred aboue all , till of late dayes , the Church of Rome hauing called from the dead the old hereticall vsurpation , hath cryed downe this authoritie of the Scriptures . We shall not need to produce more authorities out of the Fathers to vindicate the Scriptures authority aboue the Church , or any man whatsoeuer . Let vs conclude the controuersie onely with one question . The Church of Rome challengeth authoritie ouer the Scriptures : I would faine know who gaue her this authoritie ? For whatsoeuer authority the Church of Rome hath , if shee haue it not from the Scriptures , of what worth is her authority ? And , if she haue her authority from the Scriptures , how comes shee to challenge authority ouer that , from whom shee receiueth her authority ? vnlesse the Church of Rome deale with the Scriptures in the case of authorities , as she hath dealt with the Emperours in the case of supremacy . For the Bishop of Rome first receiued his supremacy ouer other Bishops from the Emperour , hauing it confirmed by that vsurping Parricide Phocas : This supremacy not long after grew to that height , as that it ouer-topt the imperiall Soueraignety it selfe , and so the Pope began to vsurpe authority ouer the Emperour , of whom hee receiued his supreame authority . Thus he dealeth with the Scriptures . For the Pope cannot but confesse , that what authority hee hath , is grounded vpon the Scriptures , else his authority is of no value : yet notwithstanding the Pope is not ashamed to auouch , that now the authority of the Scriptures doth wholly depend vpon him . But if the Popes authority bee such , as it hath no ground nor foundation in the Scriptures , then he must proue it to bee some diuine Numen , falling vnto him immediately from Heauen ; like the image that came downe from Iupiter , so adored of those Ephesians , whose Goddesse , Diana , was so famous . Nor euer was that image , nor that great Goddesse Diana more adored of the Ephesian world , than this imaginary vnlimited transcendent power of the Pope ouer Scriptures , and all , adored of the Pontifician world . But say , some Angell from heauen brought him this power in a boxe . Vnlesse this power haue vtterly taken away all power and Authoritie , yea and truth from the Scriptures , it cannot escape Pauls Anathema , which Augustine applyeth , and wherwith we will shut vp this point : Siue de Christo , &c. Whether it be of Christ , or of his Church , or of any thing whatsoeuer pertaining to our faith and life , I will not say , Wee ( for wee are not to be compared to him that said , Although that wee ) but as he addeth there , If an Angel from heauen shall preach vnto you besides that which you haue receiued in the Legall and Euangelicall Scriptures , let him bee accursed . Now what can be of greater moment concerning faith and life , than the Popes authority ouer the Scriptures ; which being not found in the Scriptures , it is , together with the Pope and all his worshippers , branded with Anathema . Which leauing to the Pontificians , let vs now come to pitch the certainty of saluation vpon the vnmoueable Rocke of the holy Scriptures . Now for the Catholicke doctrine of the certainty of iustification , we affirme against all Pontificians , That this certainty is no probable coniecture , no generall hope , no plausible opinion , no deceiueable perswasion , no vaine and hereticall presumption , no speciall reuelation , no peculiar donation to this or that Saint : but that this certainety is the natiue and inbred propertie of a true iustifying Faith , a perswasion that cannot be deceiued , common to euery true beleeuer , though after a different degree and measure , in some greater , in some lesser , in some stronger , in some weaker , according to the measure of Faith , and the mixture and allay of humane frailty , fighting one against another in euery regenerate man , as lacob and Esau in the same wombe ; shaken with temptations , not subdued , sustaining long fight , but euer at length victorious ; and when at the weakest , yet it is certaine , * beeeuing , though with vnbeliefe , * against hope beleeuing in hope , aboue hope , vnder hope . For the confirmation of this truth , we call the two Testaments to witnesse . The Hebrewes haue three speciall words , whereby they expresse the nature of true iustifying Faith , as touching the certainety of it . One is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Emun , which signifieth Faith , the roote where of is Aman , which signifieth to nourish : to which Dauid alludes , Psal. 37. 3. Trust in the Lord , and doe good , so shalt thou dwell in the Land , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and thou shalt be sed by Faith ; word for word as Tremelius renders it . And in the sixt of Iohns Gospell , the Lord ioyneth beleeuing on him , and feeding on him , together , as both one● As St. Augustine saith , Crede , & manducasti : Belecue , and thou hast eaten . Now this word which the Hebrewes vse for faith , signifieth also truth , or that which is firme , stable , or settled . And what can bee more firme or certaine , than truth ? The Prophet Esay hath a very elegant exposition of this word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if ye beleeue not , ye shall not be established . To beleeue , and to bee established , both comming of the same roote in the originall . Hence also comes the word Amen , vsed in all languages , which is a note of beleeuing , and assenting to the truth , and as it were sealing it vnto vs. And the Apostle vseth it for a note of certainty , 2 Cor. 1. 20. For all the promises of God in Christ , are Yea , and in him Amen , &c. that is , Most true and certaine . Faith therefore is no doubtfull coniecture , or wauering hope , but a most certaine beleefe , firme as truth it selfe . Another word vsed by the Hebrewes for Faith , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , betach , which signifieth trust , security , confidence and affiance . This word is vsed by Esay , notably to set forth the confidence and securitie of Gods Saints ; as Esay 32. 17 , where speaking of the full reuelation of the Gospell in the comming of Christ in the flesh , hee saith , Then the worke of righteousnesse shall be peace , and the effect of righteousnesse quietnes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and assurance , or securitie for euer , as the vulgar Latine renders it . Note here , that the effect of the righteousnesse of Gods Saints , is assurance and security in beleeuing . The third word vsed in the Old Testament for beleeuing , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chassah , which signifieth so to beleeue , trust , or confide in God , as to make him our sure sanctuary and resting place , vnder whose protection the Beleeuer is safe and secure , as the Chicken vnder the wing of the Hen ; as we reade this word vsed in Ruth 2. 12. ( they are the words of Boaz to Ruth ) The Lord recompence thy worke , and a full reward be giuen thee of the Lord God of Israel , vnder whose wings thou art come to * trust . And Dauid vseth the same word in the same phrase of speech , Psal. 36. 7. How excellent is thy louing kindnesse O God! therefore the childen of men put their trust vnder the shadow of thy wings . As the Lord vseth the same comparison to the vnbelceuing Iewes , How often would I haue gathered you together as the Hen gathereth her Chickens vnder her wings , and yee would not ? Thus we see the true nature of Faith , as it is expressed by significant words in the Old Testament , all of them setting forth the certainty and assurance of Faith in God. So that the certainty which beleeuers haue of their iustification , is not by any extraordinary reuelation bestowed vpon this or that Saint in particular , but it is of the very essence & nature of iustifying Faith it selfe : and therefore in whomsoeuer this faith is , there also is the certainty of Faith , securely reposing it self in the bosome of Gods mercy , and vnder the wings of his holy protection . Come we to the new Testament : where let vs begin with that excellent description , which the Apostle makes of sauing and iustifying faith , peculiar to the Saints of God , of whom he setteth downe an ample Catalogue in the 11. Chapter to the Hebrewes . Faith ( saith he , vers . 1. ) is the substance of things hoped for , and the euidence of things not seene . The Greeke Text is very emphaticall and significant . First therefore to acquit this faith , from being that , which the Pontificians would haue to be ; to wit , a meere Historicall faith , common with Reprobates and Deuils , the Apostle shewes the obiect of it to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things hoped for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things not seene : such as the Apostle meaneth , 1. Cor. 2. 9. the things which the eye hath not seene , which God hath prepared for them that loue him : which fall not within the reach of that faith , that is common to the wicked , who are altogether hopelesse , and loue not the Lord Iesus Christ. Therefore the faith here described by the Apostle , is the faith of Gods elect alone , who onely haue the hope of eternall life . Secondly , this faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the substance ( as also the vulgar Latine hath it ) or subsistence of things hoped for : that is , Faith makes those things that are hoped for , to be so sure and certaine , as if they were already in our possession . Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as an vnder-proppe or basis , supporting and sustaining vs with constant patience , in the assured expectation of those things hoped for , as yet vnseene . So that it signifieth a most stedfast vnmoueablenesse of faith . As 1 Cor. 15. 58. It is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an euidence , demonstration , or argument ( as the vulgar Latine ) of things not seene . Now what is more sure and certaine than an euidence , or plaine demonstration ? Whereupon St. Chrysostome vpon these words , saith , O what an admirable word he vseth , saying , the argument of things not seene ? for an argument or demonstration is in things most manifest . Therefore faith is a vision of things not appearing , and it brings vs to the same certainty , to the which wee are brought by things which are seene . So that neyther about the obiect of things which are seene , can it bee called credulity , or incredulity : nor againe can it be called faith , but when a man hath certainty concerning those things which are not seene , more than concerning those things which are seene . For because those things which are yet in hope , are reputed as yet without substance , or subsistence , and faith giueth vnto them their substance ; not that it addes any thing vnto them , but it selfe is the substance or subsistence of them : For the purpose ; the resurrection is not yet fulfilled , not yet present or subsistent , but faith makes it to subsist in our soule : this is it which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or substance . So Chrysostome . Yea this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it importeth a subsisting , signifieth also animum praesentem , a confidence or full assurance of the mind . And it is sometimes vsed in authors for a fastening , or a close ioyning together , as a ioynt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fast iuncture . And such is faith , which ioyneth the obiect & the subiect together , making the things hoped for , to be as it were in our present possession . It is also the euidence of things not seene , presenting them visibly and sensibly before vs ; like a most cleare perspectiue glasse , which presents and attracts , as it were the most remote obiect nearer to the eye , for the clearer view of it . Thus Abraham , and those other Saints of the Old Testament , saw these inuisible things afarre off with the eye of Faith , Heb. 11. 13. and were perswaded of them , and imbraced them , as the Apostle excellently declareth Thus if sauing and iustifying Faith bee the substance , the subsistence , the assurance , the confidence , the coherence of things hoped for ; if the euidence , the argument , and demonstration of things not seene , prepared for such as loue God , & reuealed to vs by the Spirit : how then is not this Faith most sure & certain of iustification , & eternall saluation ? This is further confirmed by sundry other authorities of holy Scripture , as Ephes. 3. 12. In quo habemus fiduciam & accessum in confidentia , per fidem ipsius ( as the vulgar Latine renders it well ) that is , In whom ( to wit , Christ ) we haue boldnesse and accesse with confidence , through the faith of him . Now what boldnesse or confidence can a man haue , without assurance and certainty ? And , Heb. 3. 6. Christus tanquam Filius in domo sua ▪ quae domus sumus nos , si fiduciam & gloriam spei , vsque ad finem firmam retineamus : Christ as a Sonne ouer his owne house ; which house are we , if we hold fast the confidence , and the reioycing of the hope firme vnto the end . Now the strength of a house doth mainly stand vpon the firmenesse of the foundation . And the Apostle ( as wee haue heard ) cals Faith the foundation of things hoped for . And Heb. 4. 16. Adeamus ergo cum fiducia ad Thronum gratiae , vt misericordiam , &c. Let vs therefore come with boldnesse vnto the Throne of grace , that we may obtaine mercy , and finde grace to help in time of neede . And Heb. 10. 19. Habentes itaque fratres , fiduciam , &c. Hauing therefore brethren , boldnesse to enter into the Holiest by the bloud of Iesus , &c. accedamus cum vero corde in plenitudine fidei , &c. let vs draw neare with a true heart * In full assurance of Faith ; hauing our hearts sprinkled from an euill conscience , and our bodies washed with pure water , let vs hold fast the professioe of our Faith without wauering : for he is faithfull that promised , &c. And 1. Ioh. 5. 13. 14. Haec scribo vobis , &c. These things I write vnto you , that beleeue on the Name of the Sonne of God , That yee may know that ye haue eternall life , &c. Et haec est fiducia , quam habemus ad eum : And this is the confidence that wee haue in him , &c. Thus we see what glorious Elogies or Prayses the holy Ghost giueth to sauing Faith , the proper effects whereof are assurance , truth , confidence , boldnesse : which the vulgar Latine so often translateth Fiducia , a word much enuied by the Councell of Trent , and extreamely inueighed against , yea and shamelessly iniured by Vega ; who taking vpon him to interpret the meaning , and to measure out the latitude of Fiducia , doth pitifully mangle and mince it ; saying , that it hath some certaine agreement with Faith , but so as it is distinct from certainty , and that it is a kinde of motion of the appetite , and that it may be in deadly sinners , trusting that they are iustified , when they are not ; and that it is a probable perswasion of obtaining our desire ; and that this probable perswasion of obtaining the mercy of God , is a most fit meanes to the obtaining of Faith. So that in the conclusion , this Fiducia , is by Vega preferred to be set in the ranke of preparatory graces , sauing , that I doe not see how Fiducia can be a meanes to beget Faith , seeing he puts Faith also among his preparatiues : and also in another place saith , That Theologicall Faith is the beginning of Iustification , which Faith may be in those that sleepe , and want the vse of reason ; and Fiducia is onely an act , or a consequent passion issuing from it . O miserable perplexities ! How doe these Pontificians torment their wits , in making infinite doublings , to make men lose the right path ! like the Lapwing , which wearieth her selfe partly with her owne plaining voice , and partly with her deuious and extrauagant fluttering about , farre enough from the marke , yet so as if shee were still about it , and all to deceiue and diuert the Fowler from comming neare her nest . But the Doctrine of the certainty of sauing Faith , is further confirmed by the holy Ghost . As Ioh. 3. 33. The Lord saith , Hee that hath receiued his testimony , hath set to his seale , that God is true . What seale is this , but the seale of Faith ? So the Lord applies it , vers . 36. Hee that beleeueth on the Sonne , hath euerlasting life . And St. Iohn ioynes them both together , setting the seale of Faith to the testimony , 1. Iohn 5. 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the testimony of God , which he hath testified of his Sonne : Hee that beleeueth on the Sonne of God , hath the testimony in himselfe . Faith then is the seale of Gods testimony ; and what greater certainty or assurance can be , than in a seale ? Also Matth. 9. 2. Confide fili , &c. Sonne , be of good comfort ( or be confident , as the originall word signifieth ) thy sinnes be forgiuen thee . So vers . 22. Confide filia , &c. Daughter , bee confident , thy Faith hath saued thee . So that the confidence of sauing Faith in the remission of sinnes , is not onely in the masculine sexe , Sonne be confident ; but euen in the female and weaker sexe , Daughter be confident , thy Faith hath saued thee , goe in peace . This certainty of Faith is also confirmed by a comparison taken from building . Christ Iesus is the Rocke , whereon euery beleeuer as a house is built . This building is so strong , as no flouds of persecutions , nor windes of temptations can shake it downe . Hence Esay saith of God , and God of Christ , Behold , I lay in Sion for a foundation , a stone , a tryed stone , a precious corner-stone , a sure foundation : He that beleeueth shall not make haste . What is this , that he saith , He that beleeueth shall not make haste ? Haste ( wee know ) is a signe of feare , which causeth slight : feare is a token of a guilty conscience in wicked men , who flye , and haste away , when none pursueth : But the righteous is as bold as a Lyon. A Lyon hasteth not away at the sight of men ; such is he that beleeueth , he makes no haste : but as Dauid saith , his heart standeth fast , and beleeueth in the Lord. So Paul and Peter , both speaking by the same Spirit , expound the same place thus , Rom. 9. 33. and 1. Pet. 2. 6. Behold , I lay in Sion a chiefe corner-stone , &c. and hee that beleeueth on him shall not bee confounded , or , shall not be ashamed . Now what is it , that maketh a man confounded or ashamed , but sinne ; and shame , the punishment of sinne ? But he that beleeueth on the Son of God , this precious corner-stone , hath his sinnes remitted , and his shame remoued : there remaines not so much as the least staine or guilt of sinne in his conscience , whereby to affright or ashame him , or that hee should for feare or shame make haste . Now certainty being a natiue and inherent quality of Faith , is not therefore any extrinsicke or accidentall thing , giuen out of speciall grace to such & such beleeuers , as it were by extraordinary reuelation , as if some few of Gods speciall Fauourites , had this granted and ingrossed vnto them , in the nature of a Monopoly . But this certainty , is as inseparable a quality of sauing Faith , as the heate is of fire . And therefore certainty of Faith is common to all true beleeuers , without exception . Not onely Iob had it , nor onely Paul , but all and euery true beleeuer ; the poore Palsie-man , who while his body was trembling , as it were in a motion of trepidation , yet his Faith was fixed in his orbe . The silly weak woman had no lesse strong Faith to stay the running issue of her bloud , than the valiant Ioshua had , in staying the course of that * Gyantlike-running Sunne . For the woman said within her selfe , If I may but touch the hemme of his garment , I shall be whole : not , I may perhaps bee whole , or , I haue a probable perswasion or coniecturall opinion to be made whole ; but , I shall bee whole . In a word , this Faith , yea this certaine confident Faith , this substance of things hoped for , and this euidence of things not seene , was in all beleeuers of the Old Testament , none excepted , whereof the Apostle giues vs a summary Catalogue , in the 11. to the Hebrewes . Tell mee , what shall wee say of the very women ? ( a sexe , whom the Pontifician Church much scorneth in the point of Faith ) yet the Apostle saith of them , That by Faith the women receiued their dead raised to life againe ; others of them were tortured , not accepting deliuerance , that they might obtaine a better resurrection . But I trow , if they had not beene certaine , but doubtfull of their saluation , would not the sense of their tortures in their more tender bodies , the naturall feare of death in their more passionate mindes , and the loue of life , haue easily perswaded them to haue accepted deliuerance , being offered ? Would they ( thinke you ) so easily haue parted with their liue bird in the hand , vpon the vncertaine hazzard of two in the bush ? No , it was their Faith , and the certainty of their Faith , that made them despise present life , and imbrace present death , because they were sure to receiue a better resurrection , than the receiuing of their temporall life from a temporall death . Deuout a Bernard saith , Nonne si fluctuat fides , inanis est & spes nostra ? Stulti ergo Martyres nostri , sustinentes tam acerba propter incerta , nec indubitantes , sub dubio remunerationis praemio , durum per exitum , diuturnum inire exilium : If Faith wauer , is not our hope also vaine ? Our b Martyrs then were fooles , to vndergo such bitter torments for vncertainties , nor to make no doubt , vnder a doubtfull recompence of reward , to goe into a long exile by a hard passage . Yea , saith the Apostle ( and he speaks it in the behalfe of all true beleeuers , Citizens of the Heauenly Ierusalem ) we know that if our earthly house of this tabernacle were dissolued , we haue a building of God , an house not made with hands , but eternall in the Heauens . We know it : and it is by Faith that we know it ; and what greater certainty than knowledge ? And to conclude , the Apostle makes this knowledge of Faith to pertaine in common to all beleeuers , and so in common , as peculiar only to Gods Elect ; sith they that want this certainty of Faith , are Reprobates . Examine your selues whether yee bee in the Faith , proue your owne selues : Know yee not your owne selues , how that Iesus Christ is in you , except yee bee Reprobates ? Therefore a man by examining himselfe , may know whether hee bee in the faith ; a man , by prouing himselfe , may know that Iesus Christ is in him . If he cannot at all come to know that Christ is in him ( and if hee neuer can bee certaine , but euer remaines doubtfull of it , so that hee knoweth it not ) then hee is a reprobate , if hee perseuere in this doubting and doting ignorance vnto the end . Then by the Apostles rule ( and the rule is infallible ) they that doubt of their faith , of their saluation by Christ , of their iustification , are concluded to bee reprobates . What shall then become of the whole Pontifician Church , who teach and professe , yea , who peremptorily decree and command , that none vnder paine of Anathema , doe beleeue certainely , and without doubting of his saluation ? O Reprobate Church ! But leauing them , wee see the Apostles peremptory command to the Corinthians , and so to Christians , so to examine themselues , so to proue their owne selues , as that they know ( and knowledge is certaine ) that they are in the Faith , and that Iesus Christ is in them . Whosoeuer hath not this knowledge , this certainety of Faith , is by the holy Ghost doomed and damned for a Reprobate , whatsoeuer the Councell of Trent say to the contrary . Ob. But the most firme beleeuer is not without doubtings , yea , such as sometimes doe border and trench vpon despaire , through some fierce assault of tentation . It is true indeede . But this doubting is not the effect of faith , but rather a defect , or weakenesse of Faith , while the act of it is for the time suspended , or suppressed ; God so disposing it for our tryall , and further approbation . As the soule remaines intyre , euen in deliquio , though it haue not for the time its organicall operations in the body : So of Faith. Faith may bee brought euen vsque ad deliquium , to an extreame fainting in our sense and apprehension , and as it were to the last gaspe : yet Gods Aqua coelestis , is neuer wanting to reuiue it . Faith may for the time bee asleepe in a mans heart , as Christ was in the ship , while the heart is euen couered ouer with waues of temptations : yet being awakened by prayer , by and by the Coast is cleered againe , and faith , recouering its natiue strength , assureth the heart , as the Angell did Paul in that dangerous Nauigation , That none in this litle Barke of ours shall perish , but safely arriue vpon the Honey-hauen of Melita , euen at that true Honey-flowing-land of Canaan . Indeede Faith suffereth many paroxismes , or fits of tentations : but all such fits are but as so many fits of an Ague in the Spring , which make a man the healthier and stronger all the yeare after . What if Faith now and then doe sleepe ? yet sleepe , wee know , though it binde vp , and as it were deaden the senses for the time , that vneath a man sleeping is discerned from a dead man : yet , this very deepe sleepe tends to the refection of the body , and makes it arise more vigorous , euen as a Gyant refresht with wine , or as a Dazie , drooping all the night , displayes its cheerfull lookes at the approach of the morning sunne . The Sunne may bee eclypsed or clouded a while , but anon breakes through all interpositions and oppositions , with the fresh darts of his piercing beames ; and during the Eclipse , it lacked none of its light in our vnderstanding , but we lacked the light of it in our sense : So Faith may be eclipsed or ouer-clouded with tentations for a time , yet lose none of its vertue , sauing onely we are not so sensible of it , till at length it haue ouercome the tentation . The fire that is raked vp close vnder the embers , though it cannot now be seene , yet it is fire still , and is the better peserued against the next morning , to feede vpon new fewell : So Faith , though it bee not easily discerned , while it lyeth couered vnder the dead ashes of deepe contrition and humiliation for sinne , and of mortification , yea of tentation ; yet it is the better preserued , that while heauinesse for sinne may endure for a night , yet the ioy of Faith returnes in the morning , as it were feeding it selfe with new workes of obedience , flaming forth in a Christian life . So that Faith , be it lesse or more , is alwayes in its own nature certaine , though not alwaies alike in our sense and apprehension . The most fruitfull Tree is not free from windes and tempests , whereby it is shrewdly shaken ; yet for all that , it is not hindred , but rather helped ( as the Philosophers speake ) in bringing forth more plentifull fruit in his season ; sith the roote thereof , firmely fastned in the ground , is not loosened , but rather inlarged , to receiue a fresh supply of sappe from the earth , to become the more fruitfull . Such is a faithfull man , whom Dauid compares to a Tree , planted by the riuers of water : who though he be shaken with sundry windes of temptation , yet he bringeth forth his fruit in due season , his leafe not withering , and his actions prospering ; sith his Faith , as the roote , is fixed in Christ , hauing the Riuer of the water of life flowing from Gods holy Spirit to nourish it continually : for , as Esay saith , Chap. 27. 10. In measure in the branches thereof wilt thou contend with it , in the day when hee bloweth with his fierce winde . God moueth the branches of his liuing Trees , and that in measure , by afflictions , and temptations , but the rootes are vntouched . A ship , wee see , lying at hull in the Harbour , is tossed and tumbled on this side , and that side , yet being fastned by the Anchor , it is not subiect to wracke ; yea , being now vnder sayle , exposed to the windes and waues , yet it is wafted onwards to the intended Port by the direction of the wise Pilot , sitting and steering the Helme according to his Card and Compasse : So the faithfull man , euen when he rides securely in the Harbour of Tranquility , as Dauid did , Psal. 30. when hee said , In my prosperity I shall neuer bee moued ; yet God turning away his face for the time , hee is troubled : but keeping his Anchor-hold of hope , both sure and stedfast , and adhering to God , by faithfull prayer and humble supplication , he is preserued from wracke , keeping still his faithful station . Or let him lanch out into the Deepe , and hoyse vp saile for some noble voyage , though he be driuen with fierce windes ; yet Gods Spirit sitting and steering the Helme of his Faith , by the Card of Gods Word , he bringeth him at length safely to the Hauen , where hee would be , although through most extreame difficulties . So wee see , the fruit of sauing Faith may bee suppressed , yet the roote not supplanted : the act of it may be suspended , yet the habit not lost : Faith may sleepe , and yet liue : it may be eclipsed , yet hold on his course : faint , yet not faile : sicke , yet not to death : bruised , yet not broken to peeces : shaken and weather-beaten , yet not suffer vtter shipwracke : languish , yet not perish . Bernard alledging St. Augustines words , to wit , Fides , non coniectando , vel opiniando , habetur in corde , in quo est , ab eo cuius est , sedcerta scientia , acclamante conscientia : that is , Faith is found in the heart , wherein it is , of him whose it is , not by coniecture , or opinion , but by certaine knowledge , the conscience according with it . Bernard thereupon inferreth these words : Ego securus in Magistri Gentium sententiam pergo , & scio quoniam non confundar . Placet mihi ( fateor ) illius de fide definitio . Fides est ( ait ) substantia rerum sperandarum , argumentum non apparentium . Substantia ( inquit ) rerum sperandarum , non inanium phantasia coniecturarum . Substantia nomine aliquid tibi certum ●ixumque praefigitur . Non est enim fides estimatio , sed certitudo : I doe securely follow the iudgement of the Teacher of the Gentiles , and I know , that I shall not bee confounded . His definition of Faith ( I confesse ) pleaseth me well . Faith ( saith he ) is the substance of things hoped for , and the euidence of things not seene . The substance of things hoped for , not the phantasie of vaine coniectures . Vnder the name of substance thou hast something certaine and fixed layd downe . For faith is not opinion , but certainty . So Bernard . And this was the Catholicke Doctrine of the ancienter Fathers of the Church . St. Chrysostome vpon the wordes of the Apostle , Heb. 10. 19. Hauing therefore , Brethren , boldnesse to enter into the most holy by the bloud of Iesus : saith : Whence is this boldnesse ? from remission of sins . And vpon the 22. vers . Let vs draw neere with a true heart in full assurance of faith , &c. Hee saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which of vs draw neare ? Hee that is holy by faith . And that with a true heart in full assurance of Faith. How is that ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wee must so beleeu , as if we did with our eies behold things visible before vs. And much more certainely . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. For in these things wee may bee vncertaine , and so be deceiued : but faith cannot bee deceiued . And here wee are ledde by sense : but in matter of faith , wee are ledde by the spirit . And vpon the Epistle to the Romanes , Ch. 4. where the Apostle saith , vers . 21. Being certainly perswaded , &c. Chrysostome saith , Obserue , that he saith not simply , He beleeued , but , He was certainely perswaded . For such a thing is faith , that it is more manifest and cleare , than those demonstrations which are deduced from reason ; and doth more perswade than they . For he that is perswaded by reasons , may be induced by other reasons to wauer in his iudgement : but he that is settled vpon faith , hath now long agoe carefully guarded , and guirt about his hearing , as it were with a Rampart or strong Wall round about , lest hee should be infected with peruerse speeches . And a little after , It is the property of a weake , pusillanimous , and wretched minde , not firmely to beleeue . If therefore at any time it happen , that any doe flout vs for our certainty and confidence in beleeuing , let vs againe obiect vnto them incredulity , as to those that are wretched , pusillanimous , foolish and weake , and which haue no better vnderstanding than the very Asses . For , as to beleeue , is the point of a magnanimous and noble minde : so to bee incredulous and wauering , is a signe of a most foolish minde , light , and abased , euen to the bruitishnesse of the vnreasonable Beasts . Therefore ( saith hee ) leauing these , let vs imitate the Patriarch Abraham , and glorifie God , as he also gaue glory to God. And what is it that he saith , giuing glory to God ? Hee considered Gods righteousnesse , and his neuer sufficiently comprehended vertue and power ; and so conceiuing in his minde a thought worthy and beseeming such a person , hee got a most certaine perswasion of the promises . So he . Thus wee see this holy man disclaimes all hesitation or doubting in faith ; he propounds the patterne of Abraham , whose faith was most certaine , whom we are to follow in the same steps , as the Apostle saith , Rom. 4. 12. for the promise is made sure to all the seede , to all those that are of the faith of Abraham , vers . 16. He that wants this certainty of faith , doth not truly beleeue , as Chrysostome saith , he vnderstandeth no more than a beast , than the very Asses , hee is of a base and pusillanimous spirit , he denieth to giue glory to God , which , as Chrysostome saith , is the most excellent property of a Christian mans life . Let the Pontificians , and among them Vega , with his Councell of Trent , looke to their credit in this point , least as men without vnderstanding , they be found like to the beasts that perish . St. Basil saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is the property of faith ? an vndoubting assurance , or full confidence voide of distrust . The same Sain : Basil also in another place saith , That faith , beyond all reasons of Sciences and Arts , doth draw the soule to a consent ; yea , and that faith relyeth not vpon Geometricall or necessary demonstrations , but is iufused into the soule by the operations of the holy Ghost . And againe ; Faith is an vndoubted assent to those things which are heard , in a certaine perswasion of the truth of those things which are preached by the grace of God : which Abraham shewed ( saith hee ) hauing testimony , that hee doubted not through distrust , but was strong in the faith , giuing glory to God ; and being certainly perswaded , that he which had promised , was able also to performe . Tertullian afore him , saith ; Fides integra secura est de salute : sound and intire Faith is secure of saluation . But shall wee neede to bring candles to shew vs the light of the Sunne ? The Sunne-shine of the Scriptures hath so clearly manifested the truth of the certainty of faith , that the ancient Doctors of the Church , borrowing their light from that Sunne , are as so many Starres witnessing the same truth . So as not so much as a cloud of doubtfulnesse is to be seene in them as touching this point ; howsoeuer the Pontificians , dazzled with the bright beames of truth , would also cast a myst before faiths eyes , and would * perswade vs , that where the Fathers speak of the certainty of faith , they meane some morall or experimentall certainty ; distinctions , which their simple hearted spirits neuer dreamed of in this kinde : and where the Fathers speake of our manifold infirmities and weaknesses , that are in our nature , and of those doubts and feares that arise from our carnall corruption , the Pontificians would perswade vs , that they meane of the doubts and feares that are in faith . So witty are the Pontificians in their selfe-deceiuings . Now besides this natiue certainty of sauing faith in euery beleeuer , there be many other accruing and concurring helps , seruing to seale vp this infallible certainty of faith , with all fulnesse of assurance . As first , the infallible testimony of the Spirit of truth , witnessing to our spirits , to the spirit of faith , that we are the Sonnes of God , Rom. 8. 16. And Gal. 4. 6. Because yee are sonnes , God hath sent forth the Spirit of his Sonne into your hearts , crying Abba Father . And Ephes. 1. 13. In whom also yee trusted , after that ye heard the Word of truth , the Gospell of your saluation : in whom also , after that yee beleeued , yee were sealed with that holy Spirit of promise , which is the earnest of our inheritance , vntill the redemption of the purchased possession , to the praise of his glory . This place is very pregnant , and worthy our best attention . The holy Ghost is called the seale , wherewith wee are sealed , and the earnest of our inheritance . Now a seale and earnest , are Symboles of assurance . But marke ; this seale and earnest is giuen vs , after that we haue beleeued . So that here is the seale of the Spirit annexed to the seale , and certainty of our faith , ad corroborandum titulum , as the Lawyers speake , to strengthen our title : That ( as the Apostle saith ) by two immutable things , wee might haue strong consolation , who haue fled for refuge to lay hold vpon the hope set before vs , which hope wee haue as an anchor of the soule ▪ both sure and stedfast ; and which entereth into that within the vaile , whither the fore-runner is for vs entred , euen Iesus , made an High Priest for euer after the Order of Melchisedech . So 1. Ioh. 4. 13. Hereby we know , that we dwell in him , and he in vs , because he hath giuen vs of his Spirit . Faith then being certaine , and confirmed also by the seale of Gods Spirit , what more certaine ? Hence it is , that Bernard , writing to Pope Innocent , against Abailardus , saith ; Abailardus fidem definiebat aestimationem ; qu●si cuique in ea sentire & loqui , quae libeat , liceat : aut pendeant ab incerto , in vagis ac varijs opinionibus nostrae fidei Sacramenta , & non magis certa veritate subsistant . Nonne si fluctuat fides inanis est & spes nostra ? Sed absit , vt putemus in fide , vel spe nostra aliquid , vt is putat , dubia aestimatione pendulum , & non magis solum , quod in ea est , certa ac solida veritate submixum , oraculis & miraculis diuinitus persuasum , stabilitum & consecratum partu Virginis , sanguine Redemptoris gloria resurgentis . Testimonia ista credibilia facta sunt nimis . Si quò minùs , ipse postremò Spiritus reddit testimonium spiritui nostro , quod filij Deo sumus : that is : Abailard hath defined faith to bee an opinion ; as if it were lawfull for euery one to speake and determine of faith , as they lifted : or as if the mysteries of our faith depended vpon vncertainty , in wandring and wilde opinions , and did not rather subsist in a most certaine verity . For if faith bee wauering , is not our hope also vaine ? But far be it , that wee should thinke that there is any thing in our faith or hope , wauing ( as he thinketh ) in a doubtfull opinion , and not rather the onely thing that is in it , is supported with the certaine and solid truth , perswaded by oracles and miracles from God , established and consecrated by the * birth of the Virgin , by the bloud of the Redeemer , and by the glory of him that rose againe . These testimonies are most credible . If they were not sufficient , the Spirit himselfe in the last place , doth giue testimony to our spirit , that we are the Sons of God. Quomodo ergo fidem quis audet dicere aestimationem , nisi qui Spiritum istum nondum accepti , quiue Euangelium aut ignoret , aut fabulam putet ? Scio , cui credidi , & certus sum , clamat Apostolus ; & tu mihi subsibilas , fides est aestimatio ? How then dare any man call faith an opinion , but he that hath not as yet receiued that Spirit , or who knoweth not the Gospell , or reputes it a fable ? I know whom I haue beleeued , and am certaine , cryeth the Apostle ; and doest thou whisper , faith is an opinion ? So Bernard . So that in Bernards time , who liued betweene foure and fiue hundred yeares agoe , the darknesse of Egypt had not as yet so ouer-spread the earth , but that some light shined in the land of Goshen , to giue light to Gods people : Nor had the deluge of Apostacy , breaking forth from the great deepe of the mysterie of iniquity , and falling down in Cataracts from the top of that Skye-threatning seuen-hild Citie , sitting vpon many waters , so ouer-flowed the firme ground of Christian faith , but that the Doue of Gods Elect , might finde some place to pitch the foote of the certainty of saluation vpon . There be also sundry other accessory testimonies , to establish euery true beleeuer in the certainty of his saluation : as the holy Scriptures , wherein is set downe the truth of Gods promises . The Scriptures are strong and euident testimonies of God : and therefore called the Two Testaments of God. Search the Scriptures ( saith Christ ) for in them yee finde euerlasting life , and they are they which testifie of me . And , Iohn 20. 31. These things are written , that yee might beleeue , that Iesus is the Christ the Sonne of God , and that beleeuing , yee might haue life through his Name . St. Augustine vpon the words of the Psalme , God is faithfull in his words , &c. saith , Noluit sibi credi dicenti , sed voluit teneri Scripturam sanctam , &c. God would not haue his bare saying to be beleeued so much , as he would haue the holy Scripture to be firmely holden ; euen as if you should say to a man , when you promise him any thing ; Thou doest not beleeue me , behold , I giue thee my writing for it : for seeing one generation goeth , & another commeth , the Scripture of God ought to remaine , as a certaine hand-writing of God , which all passengers reading , may hold fast the way of his promise , &c. And Bernard saith , vpon these words , Matth. 8. Speake but the word onely , &c. Bonum est , si dicantur verba ; sed nihilominus bonum est , si scribantur verba , &c. It is good , if the words bee spoken ; but yet it is good also , if the words be written . For the word flyeth away irrcuocable , vnlesse it be committed to writing . Scriptura , &c. The Scripture makes the word both stable and visible . St. Ambrose saith ; Sermo plurimus Scripturarum animam confirmat , & quodam spiritalis gratiae colorat vapore : The plentifull speech of the Scriptures doth confirme the soule , and as it were colour it with a certaine vapour of spirituall grace . And vpon the Epistle to the Romanes . Chapt. 1. vers 2. In the holy Scriptures . Hoc ad cumulum , &c. This hee added to the heape of his true protestations , that hee might cause the greater faith in the beleeuers . And Theophilact vpon Luke 16. They haue Moses , and the Prophets , &c. saith , Nothing is so profitable , as the diligent searching of the Scriptures ; for by searching of the dead , the Deuill may deceiue vs : but those which soberly search the Scriptures , nothing can deceiue them ; for they are the lanthorne and light whereby the theefe is discouered , and taken tardy . So that the holy Scriptures are a strong foundation to build the certainty of Faith vpon . So the holy Sacraments , which are the seales of Gods Testaments , they are all the seales of our faith , Rom. 4. 11. A point that hath much puzzled and perplexed the Pontificians , for as much as both the ancient Fathers are full of testimonies to this purpose , and the Pontificians themselues doe ascribe so much to the efficacy of the Sacraments ( as conferring grace ex opere operato , as they terme it ) whereupon might seeme to follow a necessity of certainty of grace in all those that are partakers of them . But such is their inueterate enmity against this certainty , that rather than they will shew the least fauour towards it , they are content to diminish a little from the power and efficacy which they ascribe to their Sacraments . But first , for the Fathers ; Vega very stoutly , and as he would seeme , ingeniously professeth to act the aduersaries , that is , the Protestants part , in alledging their proofes for the certainty of faith , sealed by the Sacraments , both out of the Scriptures , and out of the Fathers . But whatsoeuer the proofes and authorities be , Vega very wittily ( as his manner is ) reduceth all their answers to these three heads . First , Admit , saith he , that those things required to the worthy receiuing of the Sacraments , be certaine and fixed , yet no man can be certaine , that he hath omitted nothing requisite thereunto : for there might be remaining in him some errour , or inuincible ignorance before the receiuing of the Sacrament , and so in regard of his indisposition , he is vncertaine of any grace receiued or ratified by the receiuing of the Sacrament . And so Vega makes a mans iustification , to depend vpon the worthinesse or vnworthinesse of his owne disposition , or preparation in comming to the Sacrament ; whereof , say they , as none can be certaine , that it is , as it ought to be , but the contrary rather : so neither can he be certaine of any grace receiued by the Sacrament . But as the good King Ezechias prayed for the commers to the Sacrament of the Passeouer , saying , The Lord God pardon euery one , that prepareth his heart to seeke God , the Lord God of his Fathers , though hee be not cleansed according to the purification of the Sanctuary ( that is , so exactly as hee ought . ) And the Lord hearkened vnto Hezechias , and healed the people : So though we come short ( as the best doe ) in the performance of holy duties , according to that perfection , which the Lord requireth ; yet there is place alwayes left for humble prayer , both to procure Gods pardon for our faylings , and his speciall grace and blessing in our reuerent vse of his holy Ordinances . But this in briefe by the way to confute Vega's folly . Secondly , he answereth , That though there bee no errour , nor inuincible ignorance remaining in a man , that is to receiue the Sacraments , yet ( saith Vega ) I do not see it euery way certaine , that those things are sufficient , which are accounted requisite to iustification with the Sacrament of Baptisme , or Penance . For it is not certainly receiued of all , that these Sacraments doe conferre the first grace . As the Master of the Sentences , Alexander Hales , and Gabriel Biel , are of the contrary opinion . And sith these opinions , saith hee , are not condemned expresly by the Church , although the opposite opinions be much more probable : therefore there is place left for all kinde of doubtings and hesitations about our iustification ; as well after the receiuing of the Sacraments , as before : So that there is no more ground , whereof to gather the certainty of grace , because of the Sacraments receiued , than by reason of our owne disposition . But his third answer is the maine one he stands vpon : for he saith , Vtque radicitus totum hoc argumentum subruamus & eneruemus , dico tandem , &c. And that wee may ouerthrow this whole argument by the rootes , and vtterly disable it , I say thirdly , &c. Here we cannot chuse but erect our expectation vnto some prodigious exployt to be performed by this Champion . What will he doc ? He comes Sampson-like , and makes no more reckoning to pull downe the pillars , whereon the whole frame of Christian faith standeth , than Sampson did to pull downe the house vpon the Philistims heads . But let Vega beware hee pull not an old house vpon his owne head . Well , Dico tandem , &c. I say once for all , that although it may be certaine by faith , that any kinde of repentance for sinnes , with a purpose of keeping the Commandemets , and a desire to receiue Baptisme , be , together with Baptisme and Penance , sufficient to obtaine grace ; yet it doth not follow , that our grace may by faith be certaine vnto vs. For although it may appeare euidently to euery one , whether he hath these things or no ; yet none can be certaine by faith , or euidently , that he is truely baptized or absolued : because there is necessarily required vnto the accomplishing of these and all other Sacraments , an intention in the Priest , to doe that which the Priest doth , as is decreed in the seuenth Session of this our Councell , Can. 11. But of that intention in the Priest , no man , without diuine reuelation , can by faith or euidence be certaine . And so forth , to this purpose . Thus doth Vega at one blow stagger the certainty of faith confirmed by the Sacraments ; nay , not onely stagger it , but strike it dead , if certainty ( as the Pontificians in their Councell haue decreed ) must depend vpon the intention of the Priest , in the time of consecrating the Sacraments , and without the Priests intention , the whole Sacrament is voyde and vaine : and whether the Priests intention were going a wool-gathering or no , no man knoweth . Into such a miserable exigent of vncertainty haue the Pontificians implunged themselues ; as into the very Gulfe of Hell , where doubt and despaire dwels . Now for those diuine helpes to the natiue certainty of sauing Faith , we may summe them vp , and reduce them to this gradation : As first , Gods Word ; Dictum Iehouae : secondly , Gods promise : thirdly , his oath : fourthly , his hand-writing : fifthly , his scale : sixthly , his carnest or pledge , 2. Cor. 5. 5. So that God , as it were by so many steppes and degrees , leades our Faith to the very top of the impregnable Rocke of all infallible and vnmoueable certainty . Another accessory testimony confirming the certainty of faith , is a good conscience ; which is not onely conscientia rectè factorum , but faciendorum : not onely a good conscience , in regard of our life past , wherein we haue endeauoured to liue vprightly , and heartily repented vs of whatsoeuer we haue mis-done , eyther by omission or commission : but also in regard of the time to come , while we resolue in a sincere purpose of heart , and endeauour with all our power , to serue God in holinesse and righteousnesse all the dayes of our life . Of the good conscience of the life past , the Apostle speaketh , whereby the certainty of his faith is sealed vp vnto him , 2. Tim. 4. 6. 7. I am now ready to be offered , and the time of my departure is at hand ; I haue fought a good fight , I haue finished my course , I haue kept the faith . Whereupon hee concludes in the certainty of Faith : Henceforth is laide vp for mee a Crowne of righteousnesse , which the Lord , the righteous Iudge , shall giue mee at that day . And , of his good conscience for the time to come , he speakes , Phil 3. 13. Brethren , I count not my selfe to haue apprehended : but this one thing I doe , forgetting those things which are behind , & reaching forth vnto those things which are before , I presse towards the marke , for the price of the high calling of God in Christ Iesus . Also , Heb. 13. 18. Pray for vs , for we trust we haue a good conscience in all things , willing to liue honestly . Now the conscience of a man is weighty , and magn● in vtramque partem , as the Orator said . It is a powerfull testimony eyther to accuse , or to acquite a man. As Rom. 2. 15. The Apostles good conscience was a comfortable testimony vnto him , Acts 23. 1. So 2. Cor. 1. 12. Our reioyciug is this , the testimony of our conscience , that in simplicity and godly sincerity , not with fleshly wisedome , but by the grace of God , we haue had our conuersation in the world . Now a good conscience hath many branches , eyther as it reflects vpon Faith ; so it is priuie to the remission of sinnes , and reconciliation of the soule with God : or as it respecteth our loue , both of God , and of the godly in especiall . Loue is another seale of Faith , as 1. Iohn 3. 18 , My little children , let vs not loue in words , neither in tongue , but in deed , and in truth . And hereby wee know , that wee are of the truth , and shall assure our hearts before him . And vers . 14. We know that we haue passed from death vnto life , because we loue the brethren . Yea , this is such a badge , as all men may know vs to belong to Christ , Iohn 13. 35. By this shall all men know that yee are my Disciples , if yee haue loue one to another . Another seale of the certainty of Faith , is affliction for Christs cause . Hereupon the Apostle saith , 2. Cor. 1. 5. As the sufferings of Christ abound in vs , so our consolation also aboundeth by Christ. And hereupon hee groundeth the certainty of his hope , not onely touching himselfe , but also the Corinthians themselues , vers . 7. And our hope of you is stedfast , knowing , that as you are partakers of the sufferings , so shall you be also of the consolation . Yea , the afflictions which Gods children suffer for Christ , are occasions and meanes to fasten our faith the more surely vpon God : as vers . 9. We had the sentence of death in our selues , that we should not trust in our selues , but in God which raysed the dead . The Apologue of the Traueller , may be a Morall vnto vs in this matter . The Sun and the Winde plaid each their part by turnes , to see which could first cause the wayfaring man to cast his cloake off . The Winde blowing and blustring vpon him , caused him to buckle it closer to him : but the Sun working vpon him with his warme rayes , at length made him weary of his weede , and to cast it aside . So preualent are the blasts of afflictions to cause the Christian Pilgrim , to buckle his mantle of Faith closer vnto him ; when as the flattering gleames of outward prosperity , doe cause oftentimes a feeble fainting in the soule . To this purpose the Apostle saith excellently , 2. Cor. 4. 8. We are troubled on euery side , yet not distressed : we are perplexed , but not in despaire : persecuted , but not for saken : cast downe , but not destroyed . Alwayes bearing about in the bodie the dying of the Lord Iosus ( The Apostle keepes his Cloake close about him , for all the storme ) that the life also of Iesus might be made manifest in our mortall flesh . And vers . 16. For which cause we faint not ; but though our outward man perish , yet the inward man is renewed day by day . For our light affliction which is but for a moment , worketh for vs a farre more exceeding and eternall weight of glorie . For our suffering with and for Christ , is a sure token of our reigning with him . Rom. 8. 17. If so be that we suffer with him , we shall also bee glorified together with him . Hereupon the Apostle reioyceth , yea , and glorisieth in this behalfe , 2. Thes. 1. 4. We our selues glory in you , in the Churches of God , for your patience and faith , in all your persecutions and tribulations that ye indure , which is a manifest token of the righteous iudgement of God , that yee may bee counted worthy of the Kingdome of God ; for which ye also suffer , seeing it is a righteous thing with God to recompence tribulation to them that trouble you , and to you who are troubled , rest with vs , when the Lord Iesus shall be reuealed from Heauen , with his mighty Angels , &c. And , Rom. 5. 1. &c. Therefore being iustified by Faith , wee haue peace with God , through our Lord Iesus Christ , by whom also we haue accesse by Faith into this grace , wherein we stand , and reioyce in hope of the glory of God. And not onely so , but we glory in tribulations also , knowing that tribulation worketh patience ; and patience , experience ; and experience , hope ; and hope maketh not ashamed , because the loue of God is shed abroad in our hearts , by the holy Ghost , which is giuen vnto vs. So that by these places of holy Scripture , wee may note what a strong euidence and assurance of saluation , a faithfull man receiueth from the vse of afflictions , such as he suffereth especially for Christs cause . They are infallible tokens vnto vs of Gods righteous iudgement to come : yea , they are the very Characters of Christ. As the same Apostle saith , Gal. 6. 17. From henceforth , let no man trouble me : for I beare in my body the markes of the Lord Iesus . As if the Apostle had said : Let no man go about to disturbe my Faith , or to trouble and blunder the clear chrystall fountaine of that Euangelicall Doctrine , which I haue both preached and practised , with the mixtures of legall Ceremonies , and carnall Rites : for I am ready to seale vp with my dearest bloud this my Faith and Doctrine , bearing already about in my body the ignominious markes ( as the world accounts them ) of the Lord Iesus , as the most certaine seales and testimonies of my reioycing in Christ Iesus ; by which reioycing I dye daily . In a word , the afflictions of Christ , are the Christians high-way to Heauen . Acts 14. 22. Paul confirmed the soules of the Disciples , by exhorting them to continue in the Faith , concluding , that we must through much tribulation enter into the Kingdome of God. So that a Christian asking the way , by which he must trauell to the Kingdome of Heauen , his Country ; and being told , that the way through which he must passe , is a very narrow and strait passage , incumbred with many difficulties and dangers , strowed with thornes and bryars , beset with band-dogs , and wilde beasts , crawling with serpents and snakes , and lying through a barren and desolate desert , where hee must looke to finde but hard entertainment , suffer much hunger and thirst , cold and nakednesse , &c. will not this Christian Traueller , meeting with such signes and tokens of his way , chawked out vnto him aforehand , perswade himselfe , that he is now in the right way to his Countrey ? Whereas if hee meete with pleasant pathes , through fertile fields , and bespangled meadowes , and pleasant groues , and chrystall riuelets , to refresh and delight him , and in stead of saluage wilde beasts , and serpents , finde courteous entertainment , and kinde vsage of the Natiues and Patriots of the Country : may he not iustly suspect he is out of his way ? For as one saith ; Non est ad astra mollis è terris via : The passage from earth to Heauen is not strowed with Roses . Afflictions then being the way to Gods Kingdome , the Christian mans Country , it is a strong euidence , that he is one of Gods Sons and Children , whom the Father thus chasteneth , as the Apostle saith . Another meanes to strengthen our Faith in the certainty of it concerning saluation , is our manifold infirmities ; a thing not more strange , than true ▪ For , as the Apostle saith , 2. Cor. 12. 10. When I am weake , then am I strong . Therefore , saith he , I take pleasure in infirmities ; most gladly therefore will I reioyce in mine infirmities , that the power of Christ may rest vpon me . Now the reason why our infirmities and weaknesses doe tend to our further strengthning in Grace and Faith , is , not out of the nature and property of infirmities , but because they driue vs from reposing confidence in our selues , to rest the more strongly vpon Christ. This is like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Philosopher speakes of ; As in the winter season , Well-water is more warme than in summer , being inuironed round with cold frost , which causeth the natiue heate to recollect it selfe inward : So Faith being compassed about with many infirmities , is thereby occasionally moued to recollect his strength together : and is then strongest , when the flesh is weakest . As the Apostle saith , When I am weake , then am I strong . This is that , whereof the Apostle speakes , 1. Cor. 1. 25. calling it the foolishnesse of God , which is wiser than men ; and the weaknesse of God , which is stronger than men : For ( saith hee ) yee see your calling , brethren , how that not many wisemen after the flesh , not many mighty , not many noble are called : but God hath chosen the foolish , weake , and base things of the world , to confound the wise , strong , and honourable of the world . What 's the reason ? The Apostle addes it , That no flesh should reioyce in his presence : For of him are we in Christ Iesus , who of God is made vnto vs wisedome , and righteousnesse , and sanctification , and redemption ; that according as it is written , He that glorieth , let him glory in the Lord. Thus Gods strength is made perfect in vs , through our weaknesse . Finally , that which the Pontificians make a block to stumble , or a shelfe to split and wracke the certainty of their saluation ; euen that doth the Scripture put as a faithfull station to harbour in , and a firme ground to anchor on : and that is feare . As they alledge that of the Apostle , Phil. 2. 12. 13. Worke out your saluation with feare and trembling : for it is God , which worketh in you , both to will and to doe , of his good pleasure . But the Pontificians , as if they would professe themselues altogether strangers and aliens from this mystery of grace , they do most grosly peruert and * wrest this place of the Apostle to a quite contrary sense , as if by feare and trembling , the Apostle should teach vs to doubt of our saluation . Indeede , as Trent takes feare ; namely , for the slauish and seruile fear , such as is in the Deuils , and such as is sutable to Romish faith , no maruaile if it be full of anxiety and perplexed horrour : but taking it as the Apostle meaneth it , for the filiall and godly feare that is in Gods Saints and Sonnes , it is free from anxious perturbation . But it is euident , that the Apostle speakes of feare and trembling in regard of Gods power in working in vs , and of our owne manifold infirmities and disabilities to performe any good duety , as of our selues . For the Apostle testifieth , It is God that worketh in vs both to will and to doe , and that of his good pleasure . Whereupon St. Augustine saith ; Vnde , Cum timore ac tremore ? nisi quia superbia etiam in ipsis rectè sactis cauenda est , ne homo , dum quod Dei est , deput at suum , amittat quod Dei est , & redeat ad suum : Whence is this , that he saith , With fear and trembling ? but because pride is to be preuented euen in our best actions , left while a man account that his owne , which is due to God , he lose euen that which is Gods , and returne to that which is his owne . And vpon the 103. Psalme , vpon the same words of the Apostle , Augustine saith ; Quare cum tremore ? Quia Deus operatur . Quia ipse dedit , non ex te est , quod habes : cum timore ac tremore operaberis . Nam si non tremueris eum , auferet quod dedit : Why with trembling ? Because it is God which worketh . Because he gaue , and it is not of thee , which thou hast : therefore thou shalt worke with feare and trembling . For if thou wilt not tremble before him , hee will take from thee that which he gaue . And he addes that in the second Psalme , Serue the Lord in feare , and reioyce vnto him with trembling . Si cum tremore exultandum est , Deus aspicit , fit terraemontus ; aspiciente Deo tremant corda nostra , nam ●unc ibi requiescet Deus : If we must reioyce with trembling , God looketh , and the earth quaketh ; when God looketh on vs , let our hearts tremble , for then God resteth there . Audi illum alio loco , &c. Heare him in another place , Vpon whom shall my Spirit rest ? euen vpon him that is poore , and of a contrite heart , and that trembleth at my word . So that our feare is our security , our trembling our rest and reioycing . Thus we become Gods habitation for his Spirit to rest on . So farre is our feare and trembling from doubting and vncertainty , that our trembling heart becomes a faire obiect of Gods gracious countenance . Vpon him will I looke ; and a firme subiect of his eternall residence , vpon him will I rest , saith the Lord. Or if we referre feare and trembling to the consideration of the day of Christs comming in Maiesty , when euery tongue shall confesse , and euery knee bow vnto him , which the Apostle in the same Chapter a little before mentioneth , expounding it of our appearing before him at that day , Rom. 14. 11. Yet this feare and trembling , is so farre from working in vs wauering and doubtfulnesse of our saluation , that S. Augustine writing vpon the 147. Psalme , saith : In Euangelica lectione territi sumus de die nouissimo . Terror ille securitatem parturit . Territi enim praecauemus ; praecauentes , securi erimus : In the reading of the Gospell we are affraid of the last day . This terror begets security . For being affraid , we take heede betimes ; and taking timely heede , we shall be secure . And to conclude this point , the wisedome of God saith clearly , Pro. 14. 16. In the feare of the Lord is strong confidence , and his children shall haue a place of refuge . Thus whereas the Pontificians teach their people to doubt of their saluation , in regard of their owne indisposition : Gods Spirit reareth vp a Temple of rest vpon our trembling heart ( as once he established the stable earth vpon the tremulous waters ) teaching vs to reioyce in our indisposition and infirmities , and to exult in our trembling , because his strength is made perfect in our weaknesse , because our reioycing and glorying is not in our selues , but in God , who worketh in vs both to will and to doe , and that of his good pleasure . So that the true beleeuers owne infirmities , are strong motines to driue him out of himselfe , and to rest wholly vpon God , who is his onely strength . What is the reason then , that the Pontifician , so much depressing and vilifying his owne indisposition , in regard of certainty of Faith , is not also moued thereby to renounce himself , and repose his Faith the more firmely vpon God ? The reason is , for that as on the one side , they aduance beyond all measure the power of their naturals , as their free-will , and the like , both in receiuing and retaining of I wot not what inherent grace , whereon they build their iustification : so on the other side , they do as much depresse their indisposition ( as they call it ) not that thereby they might be driuen out of themselues , to seeke rest in God , but that in a Babylonish and confused mixture of a high and lowe conceipt of themselues , they might build an imaginary Tower reaching vp to Heauen , whose foundation and whose fabricke is nothing else , but tottering vncertainty . And were it not that God had altogether confounded these Babylonish builders , not onely in their language , but in their very iudgements , me thinkes , in their naturall policy , they might haue salued or saued the credit of their disposition ( which otherwise they so much adore ) by not mentioning it at all , and in stead thereof haue magnified their naturals , and inherentrighteousnesse to the very skyes : and so all their certainty of saluation would euen mole sua , of it owne accord , fall to the ground , according to their owne desire . For , once perswade a man , that his saluation hath but any part of dependance vpon his owne naturall abilities ; and then , the more you possesse him with an opinion of his owne worth , the further off he is from all true certainty of saluation . For as the deeper Seas haue the loftier surges , tossing the ship now vp to Heauen , now downe to Hell , so that the passengers stagger too and fro like a drunken man , and are at their wits end , as Dauid speaks : So the higher a man is mounted from the firme ground of sole sauing Faith , vpon the swelling surges of his owne inherent righteousnesse , the more is his conscience , vpon euery winde of temptation , rowled vp and downe , now to the top of vaine presumption , now to the bottome of deepe despaire , hauing not the least anchor-hold of true hope , whereon to stay his brittle Barke . But sith the Pontificians acknowledge no other iustification , but that which is inherent , whereupon doth necessarily follow vncertainty , as a fruit of the same tree ; and seeing this certainty at the best can be no other , but a vaine presumption and false confidence , which they maliciously brand the certainty of true Faith withall : therfore let them at their pleasure cry vp , or cry downe their own coyne , to hold their Merchants in suspense of making any sauing trade by the certainty of saluation , because such certainty grounded vpon their inherent righteousnesse , must needes be meere presumption . CHAP. XVI . Of Pontifician vncertainty in regard of predestination , and perseuerance in grace . THE Pontificians , denying the certainty of predestination , and so consequently of perseuerance in grace , do make the vncertainty of both the maine ground to build the vncertainty of their faith vpon . Concerning predestination , the Trent-Councell saith in the 12. Chapter , the title whereof is , To take heed of the rash presumption of predestination : Nemo quamdiu in hac mortalitate viuitur , de arcano diuinae praedestinationis mysterio vsque adeo praesumere debet , vt certò statuat se omnino esse in numero praedestinatorum : quasi verum esset , quod iustificatus , aut ampliu● peccare non possit , aut si peccauerit , certam sibi resipiscentiam promittere debeat . Nam nisi , ex speciali reuelatione , sciri non potest , quos Deus sibi elegerit : that is , No man while hee liueth in this mortality , ought so to presume of the secret mysterie of diuine predestination , as that he certainly beleeues , hee is altogether in the number of the predestinate : as if it were true , that a man once iustified , eyther cannot sinne any more , or if hee sinne , ought to promise to himselfe certaine repentance . For it cannot be knowne , but by speciall reuelation , whom God hath elected to himselfe . Note here , that the Councell puts no difference betweene the certainty of faith , concerning predestination and rash presumption , still referring all certainty to speciall reuelation from God. So that I would aske these Pontifician Fathers , that if a man by speciall reuelation being assured of his predestination , should thereupon confidently affirme , that hee is certainly in the number of Gods elect , and predestinate vnto life eternall ; whether they would not also iudge this to bee rash presumption . But this by the way . And Chapter 13. the title whereof is , Of the gift of perseuerance : Similiter de perseuerantiae munere , de quo scriptum est , &c. Likewise of the gift of perseuerance , whereof it is written , he that shall endure to the end , he shall be saued , &c. Nemo sibi certi aliquid absoluta certitudine polliceatur ; tametsi in Dei auxilio , &c. Let no man promise to himselfe any certainty by an absolute assurance ; although all men ought to place and repose a most firme hope in Gods helpe , &c. but with feare and trembling let them worke out their saluation in labours , in vigils , in almes-deedes , in prayers , in oblations , in fastings , and in chastity : for they ought to bee fearefull , knowing that they are borne againe vnto the hope of glorie , but not yet vnto glory , &c. Note here , that the Pontifician Councell calleth perseuerance a speciall gift of God , thereby meaning , that it is a gift meerly distinct from faith , & no fruit of iustifying faith . Now the Catholick Doctrine teacheth , that although perseuerance be a gift of God , yet it is not so distinct from true sauing faith , but that it is also a proper fruit thereof . Note here also , how though in generall they say , that all men ought to haue a most firme hope in Gods helpe , yet their maine doctrine is , to driue men to fearfulnesse and doubtfulnesse what shall become of them , seeing they tye their gift of perseuerance to the most vncertaine condition of their owne standing . As the Councell elsewhere saith ; Deus sua gratia semel iustificatos non deserit , nisi ab eis priùs descratur : God doth not forsake those that are once iustified by his grace , vnlesse first he be forsaken of them . But come we to the Commentaries vpon this Text of the Councell . First , concerning the point of predestination , whereon depends perseuerance in grace : I commend the Reader to the History of the Councell of Trent , where he may in one briefe view , see how humane deuices , and labyrinths of vngrounded distinctions , were set on worke to vndermine this foundation : some of them holding the Orthodoxe truth concerning election and reprobation , alledging the example of Iacob and Esau , Rom. 9. together with sundry other proofes out of the Scriptures . But a second sort condemning this as a hard , cruell , inhumane , horrible , and impious opinion , that it made God an accepter of persons , vniust ; that it ouerthrew free-will ; that it drowned men in the gulfe of despaire ; that it made others carelesse and presumptuous . And therefore , that God willing to haue all men saued , purposed to offer the same meanes to all , and whom he fore-saw would apply their free-will to receiue grace offered , those he predestinated to be saued : Others whom he fore-saw would not obey , but refuse to cooperate with God , those he did reprobate to damnation . Otherwise , there appeared no reason , why God in the Scriptures so often complaines of sinners , labours to reclaime them , and win them vnto him , if there were not in the means of grace offered a sufficiency to saue , and in men a liberty and ability to receiue them . Hereupon the History setting downe the censure of these two opinions , saith , That the first contained a great & hidden mysterie , humbling mans conceit on the one side , and aduancing Gods grace on the other . The other more plausible , popular , specious , and apt to puffe vp man with pride , and herein agreeing with the Friars vaine , professing rather artificiall curiosity in preaching , than accurate and sound Diuinity ; and to the Courtiers it seemed more probable , as more agreeable with politicke respects . It had especially two stout maintainers , that were Bishops . And they which defended it , building vpon humane reasons , thereby shewed their pregnant wit aboue others : but when they came to testimonies of the Scripture , they easily failed in their cause . So the Historie . In the third place , he reciteth the opinion of a third sort , of whom Catarinus is specially named , who , to mitigate and moderate the matter , confesseth , that there is a certaine number of the predestinate vnto life , but those very few , whom God out of his speciall grace purposed effectually to call , and saue . As for the rest , God would haue them also to bee saued , affording them sufficient meanes , but leauing it to their owne will to accept , or refuse them . And these latter were of two sorts ; some that receiuing the means , were saued , though they were none of Gods elect ; and of these there was a great number : Others , refusing to cooperate with God , who would haue saued them , are therefore damned . That the cause of the predestination of those first few , was the only absolute will and pleasure of God : and of those other , Gods preuision of their accepting and vsing of Gods helpe , and their cooperating with it : but the cause of the reprobation of the Iast , Gods preuision of their peruerse will in refusing Gods helpe , or in vsing it ill . This diuision is much like that which wee finde in Plato's Phedo ; where all men are sorted into three rankes : First , of such as are very good , but very few ; and those dying , goe straight to Heauen , to the Elizian fields . The second , of those that are starke naught , whereof there are very many ; which dying , goe immediatly to Hell , whence there is no redemption : and the third sort , are of a middle condition , neither very good , nor very bad ; who dying , are cast into a Riuer in Hell , where continuing for a yeare or two , till they be throughly purged , they are after that remoued into Heauen . But that Riuer in Hell is long ago with the extreme heate of Hell fire so dryed vp , as it is now become a hot dry stoue , called Purgatory , where that middle sort of Pontificians , who are neyther of the number of speciall predestinate , nor of the worst and refuse of the rest , but such as by the vertue of their free-will , accept Pontifician grace offered them , are for a time entertained in those hellish flames , till eyther their vncleane soules , or their Executors full sachels and powches bee throughly purged . But this is by the way . But from the heate of those altercations , in the time that these things were a hammering in the Councels forge , let vs come to see , what their learned Commentator Vega , hath in cold bloud set downe concerning this point of predestination , according to the Councels definitiue sentence . Duo sunt , &c. There are two things , which the * Fathers define concerning the mysterie of predestination : First , they decree , That not euery one that is iustified , is predestinate , and that the grace of iustification may befall euen those that are not predestinate , because he that is iustified , may lose his iustification once had , and neuer after recouer it . And this ( saith he ) the Fathers deliuered in these words of the 12. Chapter , Quasi verum esset , &c. As if it were true , that he that is once iustified , could eyther sinne no more , or if hee did sinne , ought to promise to himselfe certaine repentance . Sed multò adhuc apertiùs , &c. But much more plainly in the 17. Canon , in these words ; Si quis iustificationis gratiam , &c. If any shall say , that the grace of iustification happeneth to none , but such as are predestinate to life , and all others , who are called ; to be called indeede , but not to receiue grace , as being by Gods power predestinate to euill : let him be accursed . And , saith Vega , by the name of predestination , they doe in this place vnderstand an eternall preordination of some to blessednesse : or , which is somewhat more plaine and familiar , a certaine and firme purpose , whereby God from eternity would bestow blessednesse vpon some men . Now by all this it appeareth , that the Trent-Fathers hold , that others may be iustified , besides those that are predestinate and preordained vnto life . So that it seemeth , the Councels definitiue sentence concerning predestination , concluded vpon Catarinus his opinion afore cited ; that besides the certaine number of the predestinate vnto life , who are but a few , there are another sort left at large , and at their owne liberty , who receiuing grace offered by the cooperation of their free-will , are also iustified as well as the other . Secundum vero , &c. And the second thing , which the holy Synod hath here taught her faithfull ones concerning iustification , is , that the mysterie of predestination , is so hidden and secret , as no man without diuine reuelation can know , who those be , whom God hath predestinate . Verba , &c. The words of the Councell are in the 12. Chapter ; Nam nisi ex speciali reuelatione sciri non potest , quos Deus sibielegerit : For it cannot be knowne , but by speciall reuelation , whom God hath chosen to himselfe . Quare in principio , &c. Wherefore in the beginning of this Chapter , the Fathers doe wholesomly admonish all beleeuers , that no man , while he liueth in this mortality , doe so farre presume , as certainly to assure himselfe , that hee is in the number of the predestinate . Thus haue wee , I hope , without any equiuocation , the full meaning of this holy Synod concerning predestination , and the certainty of it . As for the point of perseuerance , which Vega coupleth with predestination as necessarily depending vpon it , we shall need to adde no more , but what the Councell it selfe saith expresly enough in Can. 16. cited by Vega : Si quis magnum illud vsque in finem perseuer antiae donum se certò habiturum , absoluta & infallibili certitudine dixerit , nisi hoc ex speciali reuelatione didicerit , anathema sit : that is , If any shall say , that hee shall certainly haue that great gift of perseuerance vnto the end , by an absolute and infallible certainty , vnlesse he shall learne this by speciall reuelation , let him be accursed . And this ( saith Vega ) confirmeth that which the Fathers said of predestination . Now the cause ( saith he ) for which all righteous men ought to be affraid of their perseuerance , and that none can arrogate to himselfe such a great certainty as this , vnlesse it * happen vnto him by diuine reuelation , the Fathers haue opened in those words of the 13. Chapter , Veruntamen , &c. But let them that thinke they stand , take heede , lest they fall ; and so vnto the end of the Chapter . Thus wee haue the state of Pontifician Doctrine , touching the certainty of iustification , in regard of predestination and perseuerance . For the maine substance of these Trent-Fathers Decrees and Canons , touching predestination and perseuerance , wee shall trye what truth is in them , when we come to set downe the opposite doctrine of the Catholicke Faith. In the meane time , let vs a little weigh the moment of Vega's arguments for the defence of the Councell . In his second Chapter of his 12. Booke , Of the vncertainty of predestination and perseuerance , after a goodly flourish and triumphall tripudiation , as if the field were already won , before he had strucke stroke , he saith , Habemus certissima & fortissima argumenta , &c. We haue most certaine and strong arguments , whereby to confirme and defend the Doctrine deliuered here by the Fathers , and to vanquish the contrary heresies . And first , to proue this definition of the Fathers , saith he , Non omnis , &c. Not euery one that is iustified , is predestinate . We haue many places of Scripture to serue our purpose , prouing , that there haue been many in the state of grace , and afterwards haue fallen from it , and at length damned . For example , Saul , that was elect to be King of Israel , is said ( 1. Sam. 9. 2. ) to be electus & bonus , an elect and good man ; so that there was not a better than he , among all the children of Israel . Now ( saith Vega ) being said to bee bonus & electus , elect and good ( as the vulgar Latine hath it ) it is manifest , that he was then in the state of grace : for the Scripture ( saith hee ) doth not adorne men with such prayses , which are out of the state of Gods grace . But ( saith he ) Saul afterwards fell ; and was reiected and damned . I answer : Saul is there called an elect man , in that he was a choice , and goodly tall young man , proper of personage , insomuch as none was found comparable to him for personage and stature ; for hee was taller by the head and shoulders , than any of the people . Doth this proue that hee was one of Gods eternall election ? Or doth God elect men to saluation , for the goodlinesse of their person ? No : wee see the contrary , 1. Sam. 16. 7. That Saul dyed a reprobate , and desperately , we easily grant it : But that Saul euer was in the state of grace , Vega saith nothing yet to the purpose to proue it , nor euer can he . I rather maruaile , why Vega omitted a more probable argument , to proue Saul to haue once been in the state of grace ; to wit , because the Spirit of the Lord comming vpon him , he was turned into another man. An argument which some other Pontificians vrge : yet Vega alledgeth St. Augustines censure of Saul , who concludes him to bee a reprobate , saying , The example of this Saul , makes against some proud heretickes , which deny that any of the good gifts of the holy Ghost , may be giuen to those , that doe not appertaine to the condition of Saints . Which saying of that worthy Father , doth plainly proue , that Saul was neuer of the number of Gods Saints ; and that euen wicked and reprobate men may haue notwithstanding some speciall gifts of the holy Ghosts , and yet be neuer a whit the nearer to the state of grace . Saul was said to be changed into another man , when Gods Spirit came vpon him ; not in regard of conuersion from sinne vnto God , or from a wicked life to the state of grace : but of a priuate man , whose thoughts reached no higher than his fathers Asses , hee was made a Prince , and endowed with Princely qualities of wisedome and courage , the gifts of Gods Spirit , whereby hee was enabled for such a weighty gouernment . Yea , we are not affraid to put this case to the tryall euen of a Bishop of Rome . Gregory , the last good Bishop of Rome , saith thus of Saul : Saul electus dicitur , non secundum gratiam , sed secundum iudicium . Bonus dicitur , vt diuine aequitatis dispositio commendetur . Bonum profectò est , quicquid est iustum , &c. Saul is said to bee elect , not according to grace , but according to iudgement . He is called good , that the disposition of diuine equity might be commended . That indeed is good , whatsoeuer is iust , &c. And he illustrates this by the instance of Ecclesiasticall Pastors . Per iustitiam quippe Dei , Pastores reprobi , &c. For by the iustice of God ▪ reprobate Pastors are permitted to climbe to the regiment of holy Church ; but they which are euill by their iniquity , are good by diuine dispensation : and now by the secret ordination of God , they are elected , who at the last , in the vniuersall iudgement , shall be reprobated . Therefore a reprobate shepheard , because by diuine dignation he is appointed to that office , may bee called elect : and because he is iustly permitted , hee may bee called good . And because hee is thought fitter than others to execute Gods iudgements , therfore none is said to be better than he among the children of Israel . Seeing therefore it cannot be proued , that Saul was euer in the state of grace , but the contrary is manifest , euen by the iudgment of him , who was once Bishop of Rome ; no maruaile , if he dyed a desperate Reprobate . Hereunto Vega addeth Salomons example , that being endued with extraordinary wisedome from God , and so standing in the state of grace , he afterwards fell away , and Vega laboureth to proue , that Salomon dyed a Reprobate . For answer ; that God gaue such wisedome to Salomon , this proues him no more to be in the state of grace , than that which was giuen to Saul . This wisedome giuen to Salomon was famous indeede , but for ought we finde , it was no other , but a naturall and morall wisedome , and knowledge , whereby he might the better iudge that great people , committed to his charge , as Salomon himselfe saith , 1. Kings 3. 9. and know the nature and property of all creatures , as 1. Kings 4. 29. 30. 31. &c. Not that I deny , but that Salomon might now be in the state of grace , and no doubt but he was : but that hee was not therefore in the state of grace , because of his extraordinary wisedome giuen vnto him . For doe not wee know , that for a naturall and morall wisedome , euen Heathen men , as many Pagan Philosophers , haue farre excelled many of Gods Saints ? Againe , as we deny not , but that young Salomon was now in the state of grace ; so we deny , that hee euer fell totally away from this estate . It is true , he fell fearfully , but not totally : for marke what the Scripture saith expresly , 1. Kings 11. 4. It came to passe , when Salomon was old , that his wiues turned away his heart after other gods ; and his heart was not perfect with the Lord his God , as was the heart of Dauid his father . And in the 6. vers . Salomon did euill in the sight of the Lord , and went not fully after the Lord , as did Dauid his father . Whence note , first , that it is said , When Salomon was old . Indeede old age when it comes to dotage , is dangerous , and very slippery : but to dote vpon women , yea many women , wiues and concubines , so many hundred of them , and those also strange women , of a strange Religion ; alas , poore old Salomon , how were his affections distracted , and his thoughts euen pulled asunder , as it were by so many Furies , as there were fancies in his womens heads ! Well , by this meanes , the byas of his affections wheeling about his women , as so many Mistresses , caused his heart to decline from his direct course , tending towards the maine marke , which was God. But this declination , it was no flat Apostacy ; for now the worst was , that he went not fully after the Lord his God ; his heart was not perfect with the Lord his God , as was the heart of Dauid his father . His former single heart began now to double , his vpright heart began now in victa aetate , in his verging or stooping old age , to grow crooked . Yet for all this , he kept him vpon his feete , he still stood in the state of grace , although with much staggering : and though his left foote failed him , yet his right foote remained firme ; though the left foote of his affection went after his strange women , and so was drawne with them after their strange gods ; yet he had the right foot of his affection vpright to God-wards . Which I speake , not to excuse or mitigate his sinne : for it was most fearefull and lamentable , and to bee bewayled with sad repentance and a floud of teares : But taking Gods Word for my warrant , I affirme , that though Salomons fall was fearfull , yet it was not totall ; his heart had not quite forsaken his God. Againe , as Salomons fall was not totall , so neyther was it finall : For we haue his Ecclesiastes , as an eternall monument of his intire repentance and conuersion from vanity to God. And as an infallible token of a true penitent , he stiles himselfe the Preacher . He layes aside his royall Crowne , diuests himselfe of all his Princely titles and ornaments , and in stead thereof , takes on him the humble , but holy stile of a Preacher ; not onely to preach repentance vnto others , but to perswade them by the strongest argument of his owne practice , and the best euidence of his owne experience . And the Wisedome of God shewes it selfe admirable , in making choice of Salomon to be the Pen-man of that excellent Book of Ecclesiastes , euery line whereof , hee that runnes may reade in the face of wise Salomons owne experience : in which mirrour , euery naturall man may cleerly see his owne full proportion . Salomon had no more strange wiues and concubines , than the world hath minions of strange vanities , which euery carnall man , according to the variety of his fancy , as his Idoll-Goddesse , adoreth . Now God in his mercy willing to admonish the vaine world , and to reclaime vaine men from their sundry Idol-pleasures , and withall the more strongly to allure them , in his wisdome , makes speciall choice of Salomon to be his Preacher . Why so ? Salomon was the wisest man that euer was , from the first Adam , before the second Adam , Christ , and so of all men in the world , could giue the exactest iudgement , and truest censure of the nature of all things vnder the Sun. Besides his incomparable wisdome , he had a most aboundant experimentall knowledge of all earthly things , whatsoeuer might seeme excellent in the eye and iudgement of flesh and bloud ; yea , hee was most industrious and studious , eagerly searching into the depth and height , and all the dimensions of worldly excellency ; till I might see ( saith he ) what was that good for the sonnes of men , which they should doe vnder the Heauen , all the dayes of their life . Wouldst thou then know , thou worlds doting Louer , what the true nature of the world , and of all that is in the world ( as the lust of the flesh , the lust of the eye , and the pride of life ) is ? Hearken to the Preacher , yea aske Salomon , the wisest of men . Aske him in any kinde , he will resolue thee , as he did the Queene of Sheba , and other Princes that came to heare his wisedome ; whom he resolued in all their questions . Trauaile not to any of the Philosophers , to enquire of them wherein thy Summum bonum consisteth : for when they haue told thee all they can , thou wilt come as farre short of giuing them credit , as they will doe in giuing thee true counsell . If they tell thee , that riches , pleasures , and honours , are all vaine things , and no felicity to be found in them : thou wilt but laugh at them , as men at least experimentally ignorant of the nature of those things , whereof they neuer had the vse and possession . Aske Diogenes of honour , & hee prefers his Tubbe before Great Alexanders Triumphes ; and tramples on Plato's pompous pride , with a greater pride of pouerty . And in a word , thou wilt answer them all , with ignoti nulla cupido : they therefore despise these thing , because they neuer tasted the sweetnesse that is in them , at least in the worlds apprehension . But come to Salomon , who not onely knew the nature of these things better than all those Heathen wise men , but also made it his study , yea , and his practice too , to know them by an infallible experience ; and his iudgement will be found to bee aboue all exception . And what is his iudgement of all these things ? what profit , or what pleasure , or what contentment found he in any , or in all of them ? This is his definitiue sentence of them : All is vanity , and vexation of spirit . Thou hadst better farre to beleeue him , than goe about to trye . Hee stands as a Sea-marke to warne all wordly Merchants , yea the greatest Princes and Potentates of the earth , to beware of those Rockes , and Shelues , and Syrtes , whereon himselfe suffered wofull shipwracke . But yet , if vnheedily , thou hast fallen vpon the same Rockes , behold also Salomon standing as an example of penitency to all men . For as hee teacheth all men to eschue the deceiptfull pleasures , profits , and preferments of the world ; so he inuiteth them to follow with him the true and souereigne good ; concluding his Booke thus , Let vs heare the end of all , Feare God , and keepe his Commandements ; for this is whole man ; for God will bring euery worke to iudgement , with euery secret thing , whether it be good or euill . A noble precedent of a penitent soule ; not onely to repent himselfe , but to become a royall Preacher of repentance to others . So did his father Dauid , Psal. 51. where , repenting of his sinne , and hauing pleaded for Gods mercy and fauour , to the 12. vers . then as a speciall fruit of his reconciliation with God , hee saith , Then will I teach transgressors thy wayes , and sinners shall be conuerted vnto thee . So that this is the vp-shot of all this discourse of Salomon , to giue God the glory in Salomons repentance , and in his choosing of him , to bee both a Patterne and a Preacher of repentance to the world . If I haue beene longer herein , than perhaps may seeme sutable to the present purpose , I must craue pardon ; although I shall not repent me , if by this means I shall be any occasion of conuerting any young Alipius from the Circensian pleasures of this vaine world , to the imitation of Salomons repentance ; as St. Augustine thanked God , for hauing beene a meanes of conuerting Alipius from the Circensian games , wherewith he had been so bewitched . Which , saith Augustine , was vpon this occasion : Alipius being present at one of my Rhetoricke Lectures in Carthage , I tooke occasion , being offered , to delight my Auditory with a Simile taken from the Circensian games , wherewith Alipius being taken , Augustine confesseth ; Tu scis , Deus noster , quod tunc de Alipio de illa peste sanando non cogitauerim : Thou knowest , O God , that at that time , I did not so much as think of curing Alipius of that pestilentiall disease . Or as the same Augustine , contrary to his vsuall manner , hauing made a digression besides his intention from his purpose , was as it were by Gods all-directing prouident hand , led out of his owne way , to reduce a wanderer into the right way . For by his digression , hee was a meanes to conuert one Firmus a Merchant , but a Manichee vnto the true Faith : Possid . in vita August . cap. 15. But to returne to our purpose . Notwithstanding the Book of Ecclesiastes bee a most cleere euidence of Salomons repentance , sith it cannot be denied to be his , both by the title of it , and the whole passage of the booke ; yet Vega labours tooth and naile to make a Reprobate of him . One of his reasons is , because the Scripture makes no mention of his repentance , as of Dauids . But I hope , the booke of Ecclesiastes he will allow to be Scripture . But shall we take all those for Reprobates , whose sinne the Scripture recordeth , but makes no mention of their repentance ? What then shall become of holy Moses , whose infidelity at Meribah , in not honouring the Lord by his obedience and faith , is recorded in Scripture , yea so , as there is not onely no mention of his repentance ; but , as if his sinne remained vnpardoned , and hee deceased in Gods displeasure , he was not suffered to come into the land of Canaan for that very cause . Did not therefore Moses repent him of his sinne ? or dyed he in Gods displeasure ? or must hee not come into the Kingdome of Heauen , whereof Canaan was a type ? But Vega prosecuting the matter very eagerly , alledgeth also his proofes , not onely out of Ecclesiasticus , to no purpose ( but not a word of Ecclesiastes ) but also out of St. Augustine & Cyprian ; who indeed doe speake somewhat difficultly and doubtfully of Salomon , as making his example a matter of terrour , and so it is no doubt . But there are also other Fathers to counterballance them , & for the Doctrine of finall falling away from grace , we shall see their iudgements at large . Yet at length , Vega himselfe is willing to condescend so farre to indifferency herein , as he is content to waue the matter , so it be granted , that though Salomon did repent , whereof there are such pregnant proofes , yet at least his example of falling may confute ( as hee saith ) Iouinian , that denyed the iust could once fall away from the grace receiued . Another example he brings of Iudas , who ( saith hee ) had once grace , and fell away from it . For Iudas was in the state of grace , at what time he was chosen to be an Apostle ; else he had not bin admitted to that dignity . And that hee both had , and lost this grace , Christ proueth ; saying , Of those whom thou gauest mee , haue I lost none , but the sonne of perdition . So Vega. But tell mee , Vega , what grace had Iudas , when he was chosen to be an Apostle ? Had hee the true grace of iustification , whereby he was accepted with God ? Where proue you this ? You might remember your Schoole distinction , which may well enough be admitted ; to wit , of gratia gratis data , and gratia gratum faciens : the first , a grace freely giuen , to enable men to the worke of the Ministery , and such like ; whereof Christ speaketh , Freely you haue receiued , freely giue : but the other is that grace , which makes a man accepted with God through Christ ; whereof the Apostle speaketh , Ephes. 1. 6. where hauing spoken in the Verse before of Gods predestinating vs vnto the adoption of children by Iesus Christ , according to the good pleasure of his will ; he addeth , To the praise of the glory of his grace , wherein he hath made vs accepted in the beloued , &c. Now Iudas being made an Apostle , had the former grace giuen vnto him , to enable him to preach , and doe miracles , and to discharge the duety of an Apostle : but the other grace , to make him accepted in the Beloued , according to Gods eternall purpose in predestination , whereof the Apostle there speaketh , we deny that euer Iudas had that grace . Yea , Vega himselfe confesseth , that Iudas was not of the number of the predestinate to life eternall , but that notwithstanding he had the grace of iustification . Vnlesse Vega equiuocates in the word Grace , meaning onely a certaine fauour of God towards Iudas in making choice of him to be an Apostle . If Vega meane so , we grant that it was a great fauour indeed ; but that Iudas was so in the grace and fauour of God , as to be adopted for one of his Children , and so accepted in his beloued Sonne , we vtterly deny ; nor can Vega with all his Sophistry euer proue it . Christ saith indeed , Of them whom thou hast giuen mee , I haue lost none , but the sonne of perdition . Was Iudas then giuen to Christ by his Father , in such a speciall manner as the rest of the Apostles were , who were also holy and elect vessels of mercy ? Gods giuing there vnto Christ , is in a twofold respect to be considered : First , as all the Twelue were Apostles ; so God gaue them all to Christ , without difference , to serue him in the ministery of the Gospell . For the wickedest Apostle or Minister of the Gospell , hath as great power and authority giuen to him execute his function , as the holiest of all . The wicked Scribes and Pharisees must bee heard with all attention and reuerence , sitting in Moses Chaire ; that is , teaching Moses Doctrine . But secondly , the Twelue were giuen to Christ as men ; and so they were giuen in a most different respect , and to a diuers end . Our Sauiour saith , Haue not I chosen you Twelue , and one of you is a Deuill ? Iudas was a Deuill ( that is , a deuillish man , a Deuill incarnate , as wd vse to say of a most wicked man ) when God gaue him to Christ ; and as a man , a wicked man , hee was giuen to Christ to be his Minister , that he might also be his betrayer , as the Scriptures had foretold . But the rest of the Apostles were giuen to Christ , as men elect and predestinate in Christ to life eternall . So was not Iudas giuen to Christ , euen the enemies being witnesses . St. Augustine hereupon saith , vpon the words of Christ , Iohn 6. Haue not I chosen you Twelue , and one of you is a Deuill ? Vt non ad electionem etiam ipse pertinere videatur : That ( saith he ) Iudas might not seem to appertaine to the election . Non enim facile , &c. For the name of Elect is not easily found in an euill man , vnlesse when euill men are elected by euill men . Quod si putauerimus , &c. If we shall thinke that he also was elect , that by his treason the Lords Passion might be accomplished : that is , that his malice was elected to some purpose , sith God can make a good vse euen of the wicked . Illud , &c. Let vs attend to that he saith , Iohn 13. 18. I speake not of you all , I know whom I haue chosen : Vbi declarat , &c. Where he declareth , that none but good men appertaine to the election . Ac per hoc , &c. And hereby , that which is said , I haue chosen you Twelue , is spoken by a Figure Synecdoche : that by the name of the greater or better part , that also might be said to be fulfilled , which doth not belong to the name it selfe . So Augustine . And also vpon the same words of Iohn 6. in his exposition of the 55. Psalme . Nonne vos , &c. Haue not I chosen you Twelue , and one of you is a Deuill ? Ergo & Diabolus electus est ? Is euen a Deuill then elected ? Aut si electus non est , &c. Or if he be not elected , how did he elect Twelue , and not rather Eleuen ? Electus & ille est , sed ad aliud . Electi vndecim ad opus probationis , electus vnus ad opus tentationis : Iudas was also elected , but to a diuers purpose . The eleuen were elected to the worke of approbation , that one was elected to the worke of temptation . So Augustine . So that as the election of the Twelue , was for diuers ends ; of the Eleuen to their saluation , and of Iudas , to become an instrument of Christs death , to his damnation : So Gods giuing of the Twelue to Christ , was for different purposes ; for though all of them were chosen to be Apostles , yet Eleuen of them were also chosen to be vessels of grace , not onely to conuey it to others , but to conserue it in themselues : but Iudas , a Deuill , a sonne of perdition , was chosen not only to be an Apostle , but the betrayer of Christ ; God well vsing an euill instrument , as Augustine saith . In the meane time , let it not seeme strange , that the Pontificians so highly dignifie Iudas , as to giue him once a place in the state of grace : for as St. Augustine reporteth , the Deuill wanted not a sort and sect of Heretickes , called Cainites ( because they worshipped Cain , who murthered his brother ) who also held Iudas in very high esteeme , as some certaine diuine creature , euen for betraying of Christ , because ( say they ) he knew it was a worke , that would proue profitable to the world . But seeing Vega , with his Pontificians , will needes make Iudas an example of a man , once in the state of sauing grace , let them take him as Christ cals him , a Deuill ; such was elect Iudas : and so wee shall not enuie , but pitie the case of these men , that confesse themselues to bee in no better state of grace , than Iudas once was . But Vega , in behalfe of the Councell of Trent , prosecutes his arguments , to proue the vncertainty of predestination and perseuerance , in fiue whole Chapters together , from the third to the seuenth ; shewing himselfe a true Pontifician , in doubling and iuggling with the truth . But his arguments are so sleight , and his instances so impertinent , that I will not spend time in the reciting of them . Onely I will name the head of them , that the Reader may thereby estimate the whole body . As , That some predestinate haue sometimes been out of the state of grace ; as namely , before their effectuall calling : and some after their effectuall calling , as falling from grace by euery mortall sinne , as the Pontificians teach . And as they may fall from grace , so the wicked ( he must needes meane the reprobate , as opposite to the elect ; for else , all men by nature are wicked , and there is no difference , as the Apostle speaketh ) the wicked ( saith Vega ) may bee receiued into grace , as the predestinate may fall from grace . And so wee yeeld vnto him , that the wicked ; that is , the reprobate , may bee as well receiued into grace , as the predestinate and elect may fall from grace totally or finally . But we still affirme , and shall by and by confirme it , that the elect of God cannot fall totally and finally from grace : and no more can the reprobate be euer receiued into grace . But Vega's seuenth Chapter seemes to be full of moment , the title whereof is , De consensu Doctorum , & Ecclesia totius in Iouinianum & Vicle●um : Of the consent of Doctors , and of the whole Church against Iouinian and Wiclefe . Note here a point of Pontifician brauery , and serpentine subtilty together : First , a goodly flourish of the consent of Doctors , and of the whole Church ; and then to disgrace the Doctrine of predestination , as a nouelty , and an opinion of fingularity , he fastens it vpon Iouinian and Wiclefe , as the prime authors of it . Now because the Chapter is long , and full of allegations , as his manner is in his serpent-like gate ; let it suffice vs to take the contents of the whole in a few words . And because we will not be our owne caruers , we will take Vega's owne words , in the beginning of the Chapter : Praedestinatos & iustificatos posse cadere à Dei gratia , & necessariam esse omnibus perseuerantiam vsque ad mortem , vt perueniatur ad palmam , satis potest ex praedictis constare : sed vt constet consensisse semper huic veritati Ecclesiam , quod nos vbique ostensuros esse sumus polliciti , adiungam ijs , quae iam citauimus , aliquot alia testimonia Doctorum , quae hanc veritatem luculenter nos docent : that is , That the predestinate and iustified may fall from the grace of God , and that perseuerance vnto death is necessary for all , that they may come to the Crown , it may sufficiently appeare by that wee haue said before : but that it may appeare , that which wee haue euery where * promised to shew , that the Church hath alwayes consented to this truth , I will adde to those already cited , some other testimonies of Doctors , which doe clearly teach vs this truth . These words are the ground of the whole Chapter ; wherein obserue , that the maine thing Vega shootes at in this Chapter , is to proue , that therefore the predestinate , and those that be iustified may fall away from grace , because ( forsooth ) perseuerance in grace vnto the end is necessary for all . Now though this ground be most false and absurd , yet his whole Chapter tendeth to proue , that because vpon the necessity of perseuerance , the Doctors of the Church vse many exhortations to men to perseuere , whose testimonies to this purpose Vega heapeth vp in great number : therefore the Doctors of the Church doe all consent , that a man that is predestinate to life , may fall away from grace . It is Vega's owne collection : for else , saith he , why doe these Doctors vse so many exhortations to men , to striue to continue in the faith , not to be secure vntill the end ? for this is the summe of all his testimonies that he alledgeth . In the prosecution of all which , I cannot better compare Vega , one of Trents chiefe Questers , than to a Spaniell , which taking his scope in a large field , trauersing vp and downe , in and out to find game , puts vp many a Foule , but still the more he prosecutes them , the faster and farther they flye from him . So dealeth Vega. Hee takes the whole Church , a large field to quest in , he startles many a Doctor and Father , foolishly thinking in his owne sent , to make them his owne ; but in the vpshot , they flye the farther from him . As here . The Fathers exhort men to constancy , and perseuerance in the grace of God , not to bee negligent and carelesse , not to be carnally secure , but so to runne , as they may obtaine . True ; and such exhortations are most godly and necessary : for they are speciall meanes and motiues to stirre vs vp to attaine that end of our faith , the saluation of our soules , to which we were predestinate , and preordained of God. For as God hath appointed vs to the end , so he hath appointed vs also to the meanes , as Ephes. 2. 10. For wee are his workemanship , created in Christ Iesus vnto good workes , which God hath before ordained , that we should walke in them . Exhortations therefore , and pious admonitions are very necessary , as speciall meanes to draw vs on along to our wished end , as a stiffe gale of winde , filling the sailes of our deuoutest affections , vntill wee arriue at our appointed port . And whereas Vega would peruersly conclude hence , that because we must take heede least we fall , as the Councell of Trent alledgeth out of the Apostle , therefore the predestinate to life may and doe fall away : hence rather we may conclude the contrary , that seeing God hath predestinated vs to the end , which is our full and finall saluation , and hath chalkt vs out the way and meanes , by which we come to reach and attaine to this end , as to walke carefully and heedfully , fearing to displease God , sollicitous to serue God ; to take heede of carnall security , and all false and groundlesse confidence : therefore continuing on in this path , obseruing these meanes , tending vnto the end , we doe hence gather to our selues stronger assurance euery day , that we shall at length , most certainly attaine to the end of our most Christian race , and so obtaine the Crowne of life . For as St. Peter , exhorting the faithfull to diligence and perseuerance in holy duties , as meanes leading to the end : saith , If yee doe these things , ye shall neuer fall : for by this meanes an entrance is made vnto you aboundantly into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ. What ? Did St. Peter meane , that the faithfull should be doubtfull , or vncertaine of their saluation ? or were they so much nearer to falling away from grace , because hee warnes them so much to be carefull to keep their way , and to continue in the meanes ? No ; the contrary : for by this meanes , an entrance was administred aboundantly into the Kingdome of Gods glory . And this is the vnanimous scope of all the testimonies of those Doctors and Fathers of the Church , which Vega so multiplyeth , going about to corrupt so many witnesses , to giue in euidence for the instability and slipperinesse of his Pontifician grace . Now for his eight Chapter , which he spends about answering some places in St. Iohns Epistle , seeming , as he saith , to make for the Heretickes , as Iouinian , &c. we will speake of it in a fitter place by and by , when we come to confirme the Catholicke truth ; and in the meane time leaue Vega dazeling his owne eyes , by his ouer-daring of the glorious Sunne , and scorching his owne wings , in fluttering about the bright flame of Gods Word , which for all his huffing at it , he shall neuer be able to put out . But hee goes on , to proue that no man can know his owne predestination and perseuerance , but by diuine reuelation . In his 10. Chapter , he brings Salomons saying , and such like , Blessed is the man that feareth alwayes ; as though the feare of God were an enemy to Christian assurance in this kinde : sith it confirmes it much more ; the holy feare of God being a certaine fruit and effect of predestination , leading to perseuerance , as both we haue , and shall further make good . Hee alledgeth also against the certainty of perseuerance , that of Salomon , Pro. 27. 1. Boast not thy selfe of to morrow : for thou knowest not what a day may bring forth . Here the Pontifician still is like himselfe , bewraying his malice against the truth , as if certainty of grace were a boasting . Nothing lesse . For while we entertaine certainty , we exclude , and vtterly abandon boasting and presumption ; certainty and presumption being incompatible , yea contrary one to the other , and cannot possibly cohabit , and dwell together in one heart . For there is nothing more vaine than boasting , nothing more vncertaine than presumption : besides , Salomon there speakes of to morrow , as our Sauiour , Matth. 6. 34. and as St. Iames , Chapt. 4. Vers. 13. 14. that men should not be eyther ouer anxious , and sollicitous , or ouer presumptuous of to morrow , about their worldly affaires ; Whereas thou knowest not , saith Iames , what shall be on the morrow ; for what is your life ? you may as a vapour vanish away before to morrow . So that in these things that are in regard of vs contingent , a man can haue no certainty . But saluation stands not vpon any tickle termes of contingency , as wee shall see anon . And whereas Vega alledgeth Bernard , as denying the certainty of election and predestination , because , saith Bernard , the Scripture is against it , which saith , Man knoweth neither loue nor hatred , by all that is before them : although we be not absolutely bound to beleeue any mans authority in alledging the Scriptures , when it is plaine hee mis-vnderstandeth , or at least mis-applyeth the place , as Bernard , vnder correction , doth here ; sith it is plaine and euident ( as wee shewed before ) that the Preacher speaketh of these outward things , as prosperity and aduersity , which are no certaine markes of Gods fauour or displeasure , as being common to all men promiscuously , as well the righteous as the wicked : yet we are not so straight-laced , as not to embrace euen Bernard himselfe in this point . For if the certainty of saluation rested vpon mans testimony , wee might as soone relye vpon Bernards authority , as another . But where Bernard speakes properly and iudiciously in applying the Scriptures , none is more cleare than hee in this matter : So that in the very same Sermon , out of which Vega pickes so much matter , as he thinkes makes for him , Bernard doth consute Vega's mis-conceit of his meaning , confirming that truth , which wee anouch . For where Vega leaues off , Bernard goes on , and saith : Propter hoc data sunt signa quaedam , & indicia manifesta salutis , vt indubitabile sit , eum esse de numero Electorum , in quo ea signa permanscrint . Propter hoc ( inquam ) quos praesciuit Deus , & praedestinauit conformes fieri imaginis Filij fui , vt quibus certitudinem negat causa sollicitudinis , vel fiduciam praestet gratia consolationis : For this cause ( saith he ) there are certaine signes , and manifest tokens of saluation giuen , that it might be indubitable , ( out of all doubt ) that he is of the number of the Elect , in whom these signes doe abide . For this cause ( I say ) whom God foreknew , he also predestinated to bee made conformable vnto the image of his Sonne ; that to whom the cause of sollicitude or fearfulnesse doth deny certainty , the grace of consolation might giue euen a confident assurance . So Bernard . Whence we see , that whereas immediatly before he had said , that which Vega alledgeth for his owne purpose ( alledging authorities of Fathers , as Satan did the Scriptures , by peece-meale ) Generationem istam quis enarrabit , &c. Who shall declare that Generation ; to wit , of Gods Children , whereby they are both begotten and preserued in grace , that they cannot fall away , as Bernard there excellently sheweth ? Quis potest dicere , Ego de electis sum , &c. Who can say , I am one of the elect , I am one of the predestinate to life , I am of the number of Sonnes ? Quis haec , inquam , &c. Who , I say , can say these things ; the Scriptures gain-saying : Nescit homo , &c. Man knoweth not whether he be worthy of loue or hatred . Whereupon he addes , Certitudinem vtique non habemus ; sed spei fiducia consolatur nos , ne dubitationis huius anxietate penitus cruciemur : We haue not certainty ; but God doth comfort vs with a confidence of hope , lest we should be altogether tormented with anxiety of doubting . Thus farre Vega alledgeth out of Bernard . But note here , Bernard speakes not of vncertainty in regard of faith ; but in regard of humane frailty , which he cals the cause of sollicitude or fearfulnesse : and so he concludes , not leauing Gods Children in a miserable vncertainty , sith they haue many infallible and manifest signes and tokens of their saluation , that they are , without all doubt , in the number of Gods elect ; hauing the grace of consolation to make them confident , that they are predestinate to bee made conformable to the Image of the Sonne of God , although they want not in the meane time , the clogs of carnall infirmities , that doe often impeach and checke their Cheery and Christian confidence , while the beames of faith are ouer-clouded with the vanishing vapours of fleshly feare , vntill the storme of the afflicted and conflicting conscience be ouer , and the cloud wasted by the prepotent sunne-beames of grace , which will not long be eclipsed , or suspended from shining vpon the faithfull soule . But of Bernards authority for the point of certainty more clearely anon , where his eyes are not dazeled or deceiued by a false light , at least , by a mis-apprehension and mis-application of the true light . Now to conclude Vega's arguments , from the 11. Chapter , to the end of his 12. Booke , he yeeldeth thus farre , That a man may come by some signes to haue some probable coniecture and opinion of his predestination , and perseuerance in grace . The title of his 11. Chapter is in these words : Ex beatitudinibus Euangelicis , probabilis potest colligi nostrae & aliorum praedestinationis seu perseuerantiae opinio : By the Euangelicall beatitudes , there may bee gathered a probable opinion of our owne and others predestination or perseuerance . And those seuerall beatitudes , hee mustereth vp in so many Chapters to the end of the Booke ; as Humility , Meeknesse , Mourning , Hunger and Thirst after righteousnesse , &c. as they are laid downe , Matth. 5. in all which Chapters Vega doth but fight with his owne shadow : where wee leaue him , and come to the Catholicke truth . CHAP. XVII . Of the certainty of Catholicke and true iustifying Faith , in regard of the certainty of predestination vnto grace , and perseuerance therein vnto glory . BEing now , by Gods grace , to speake of the certainty of sauing Faith , in regard of predestination and perseuerance ; that we may not seeme to build , without laying first a foundation ; it is requisite , first of all , to lay downe the true state of the Doctrine of predestination , as wee finde it reuealed in the Scriptures . And so much the rather , because the Pontificians haue so miserably mangled it , seeking by their cunning vnderminings to blow vp ( wherein they are very expert Pioners ) and so to throw downe the most goodly frame of Christian Faith , like those their typicall Babylonian Edomites , who said of Ierusalem ( the type of Gods Church and Chosen ) Raze it , Raze it , euen to the foundation thereof . For the Church of Christ , consisting of all the Elect , is mainly founded vpon the eternall decree of Gods predestination . So that in this case , wee are not to forbeare to speake the truth , because carnall minded men haue from time to time carped and cauelled at this Doctrine , as wee reade in the Councell of Trent : For as St. Augustine saith , Num propter malos vel frigidos , huius sententiae ( nempe praedestinationis ) veritas deserenda , aut ex Euangelio delenda putabitur ? Dicatur verum , maximè , vbi aliqua quaestio , vt dicatur , imp●llit , & capiant , qui possunt : ne forte cum tacetur , propter eos , qui capere non possunt , non solum veritate fraudentur , verum etiam falsitate capiantur , qui verum capere , quo capiatur falsitas , possunt : that is , Is the truth of this Doctrine ( to wit , of predestination ) to bee forsaken , or shall it be thought worthy to be cancelled out of the Gospell , because of those that are wicked and cold ? Let the truth bee spoken , especially , where any question doth inforce it to be spoken , that they may receiue it , who are capable of it : lest haply , when it is concealed , in regard of those that are not able to receiue it , they who are capable of the truth , whereby falshood may be detected , be not only defrauded of the truth , but may be taken with falshood . And a little after : Nonne potius est dicendum verum , vt qui potest capere , capiat , quam tacendum , vt non solum id ambo non capiant , verum etiam qui est intelligentior , ipse sit peior ? Instat inimicus gratiae , atque vrget modis omnibus , vt credatur secundum merita nostra dari ; ac sic gratia iam non sit gratia . Et nos nolumus dicere , quod teste Scriptura possumus dicere : timemus enim videlicet , ne loquentibus nobis offendatur , qui veritatem non potest capere ; & non timemus , ne tacentibus nobis , qui veritatem potest capere , falsitate capiatur . Aut enim sic praedestinatio praedicanda est , quemadmodum eam sancta Scriptura euidenter loquitur , vt in praedestinatis , sine poenitentia sint dona & vocatio Dei : aut gratiam Dei secundum nostra dari merita consitendum , quod sapiunt Pelagiani : that is , Is not the truth rather to be spoken , that he which can receiue it , may receiue it , than to be concealed , that not onely neyther can receiue it , but also he that is more intelligent , may be made worse ? The enemy of grace is instant , and vrgeth by all meanes , that it might be beleeued , it is giuen vnto vs according to our merits ; and so grace should now bee no more grace . And yet wee will not speake , that which by the testimony of the Scripture we may speake : for we feare , forsooth , lest if we speake , he be , offended that cannot receiue the truth : and we doe not feare , lest while we are silent , he which is able to receiue the truth , may be deceiued by errour . For eyther is predestination so to bee preached , as the holy Scripture doth euidently declare it , that in those that be predestinate , the gifts and calling of God may bee without repentance : or else we must confesse , that the grace of God is giuen according to our merits , which is the opinion of the Pelagians . And againe in the same booke , Chapt. 21. Nimiae contentionis est praedestinationi contradicere , vel de praedestinatione dubitare : It is too much peruersuesse to contradict predestination , or to call it into question . Yet Saint Augustine denies not , but that wisedome and discretion is to be vsed in the preaching of it . For ( saith he ) it is not so bee preached to the ignorant multitude , as that the preaching of it may seeme worthy of reproofe . For dolosi , vel imperiti medici est , etiam vtile medicamentum sic allegare , vt aut non prosit , aut obsit : It is the property of a deceiptfull , or an vnskilfull Physitian , so to apply euen a wholesome plaster , as that either it doe no good , or else hurt . Which was the prouident wisedome of his sacred Maiesty , our gracious Soueraigne , in his late iniunction to Ministers ; not to debarre them from the free and lawfull , yea the most vsefull and comfortable preaching of that diuine Doctrine of predestination , as occasion serued : but rather to giue direction , at least to younger Diuines , lest through want of mature iudgement in the manner of opening that mysterie , and applying of it , they might haply put a stumbling blocke before the iniudicious and ignorant hearer . For otherwise his excellent Maiesty doth himselfe beare royall record to this diuine Doctrine , in his learned Paraphase of the Reuelation , the 20. Chapter , in the latter end , in these words , The booke of life was opened , to the effect that all those , whose names were written in it : to wit , predestinated and elected for saluation , before all beginnings ; might there be selected for eternall glory . Now haue not wee in these times the same iust cause of speaking this truth , in regard of those Pelagianizing enemies of the grace of God , the Pontificians and their complices , as Augustine had against the Pelagians ? both of them contending to ouerthrow the truth of predestination , being the ground of the free grace of God in sauing mankinde , and to establish mans merits and righteousnesse , as the motiue cause of the grace of God. Therefore in this so important a cause , hauing to deale with so many importunate aduersaries of this fundamentall truth , we must not be meale-mouthed , lest we come to verifie that of our selues , which Gregory once said of some : Nonnulli , dum veritatis Discipuli esse humiliter negligunt , Magistri errorum fiunt : Many , while out of a kind of humility , they neglect to be the Disciples of the truth , they become the Masters of errors . Come we then in the feare of God , to free our selues of the enuie of his great glory , in setting down this great mysterie , wherein the glory of Gods rich grace doth most clearly shine , and shew it selfe . Predestination then is an vnchangeable act of Gods good pleasure and will , whereby he hath from all eternity of his free grace , elected out of the corrupt masse of mankinde , fallen in Adam , a certaine number of men , whom hee hath purposed effectually to bring to eternall saluation , by the only absolute meanes and merits of Iesus Christ , and by other conditionall and subordinate meanes appointed by him for the receiuing and applying of Christ , and walking in him , euen vnto the end : leauing the rest of men in their originall corruption , to their further and finall condemnation . The Scripture makes good euery part of this definition . First , for the subiect of it , which is predestination , the * word is there often vsed , which signifieth a fore-determining , or appointing , or preordaining of a thing . But about the name , or the thing , there is no great question made . The very aduersaries are forced to confesse it , at least in part . Now for the Predicate of the definition , it is an act or decree , called sometimes in Scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods Councell , as Ephes. 1. 11. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods Purpose , as Rom. 8. 28. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 1. Pet. 1. 2. which is such a fore-knowledge , as is not onely a bare prescience , but a Praescitum , an established or decreed fore-knowledge ; as the Latines call a decree of the people Plebiscitum : and also the decree or iudgement of a cause , Cognitio , or tryall , or knowledge . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or praecognitio , or fore-knowledge of God , is his witting and willing act or decree . The Apostle therefore in the forenamed place ( Rom. 8. ) doth ioyne the purpose of God , and his fore-knowledge together , as one and the same thing , vers . 28. 29. For wee know that all things cooperate or worke together for good to them that loue God , being the called according to his purpose : and hee addes , For whom he fore-knew , those hee also predestinated to be conformed to the image of his Sonne . So that to predestinate to a conformity vnto Christ , is an act of Gods fore-knowledge or fore-decree , conducing vnto , or producing the end , to the which God decreed or purposed . Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fore-knowledge , or fore-decree of God , is very emphaticall and significant , containing in it , as wee said before , not a bare prescience ( much lesse that this fore-knowledge in God , was led or moued by the euent of those things , which he saw would come to passe in the creature , according to which euent he should predestinate men to saluation or damnation , because he fore-saw they would be such & such , as the Pontificians , & whosoeuer symbolize with them in this matter , possessed or tainted with the spirit of the Pelagians : of which Augustine speaketh ) but this fore-knowledge in God here , hauing speciall and sole reference to the Elect in Christ , it importeth a knowledge not of apprehension onely , but of loue and approbation , as God is said to know his owne , 2. Tim. 2. 19. but not to know the rest , as Matth. 7 23. and God thus fore-knowing of his , doth with all predestinate them to saluation . Hence it is , that the Scripture neuer speaketh of this fore-knowledge in God respectiuely , as it appertaineth to this his eternall purpose towards mankinde , but it is alwayes applyed to the Elect onely . As Rom. 11. 2. God hath not cast away his people , whom he fore-knew . So 1. Pet. 1. 2. Elect , according to the fore-knowledge of God the Father . And Rom. 8. 29. Whom he fore-knew , them also he did predestinate , &c. Yea and Christ also , that elect one of God ( Esa. 42. ) in whom we are elect , is said to be fore-knowne of God ; that is , fore-ordained , as 1. Pet. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fore-known or fore-ordained of God. So Acts 2. 23. Christ was deliuered by the determinate Councell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and fore-knowledge of God : which fore-knowledge , or fore-appointment of God , is so proper to Gods Elect , as no where in all the Scriptures , is it to be found applyed to the Reprobate . It is no where said in the Scripture , that God did reprobate those , whom he fore-knew . But on the contrary , Gregory saith , Nescire Dei , reprobare est : Gods not knowing , is to reprobate . As he applyeth that place , Luke 13. 27. Depart from me , I know you not , &c. So that Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or fore-knowledge , is the ground of his predestination , respectiuely to the Elect , whom he did so fore-know , as he did loue , approue , and like , and so predestinate , or fore-ordaine to life . But some Pontifician spirit may obiect : Gods prescience or fore-knowledge , though it be vnderstood for a knowledge of approbation , yet this approbation was in respect of his prescience of apprehension , fore-seeing that such and such men , would be such and such in their willingnesse to receiue grace offered ; and thereupon to his fore-knowledge of apprehension , hee ioyneth the fore-knowledge of approbation . This obiection plainly argueth , that the spirit of those ancient Heretickes , the Pelagians , is risen againe , and hath possessed the mindes of all such obiectors . To which I shall neede to shape no other answer , but only to vse the same , which Augustine made to the Pelagians , to the very same purpose . Praesci●bat ( ait Pelagianus ) qui futuri essent sancti & immaculati , per liberae voluntatis arbitrium , & ideo eos ante mundi constitutionem in ipsa sua praescientia , qua tales futuros esse praesciuit , elegit . Cum dicat Apostolus , Elegit nos in ipso ante mundi constitutionem , vt essemus sancti & immaculati . Non ergo quia futuri eramus , sed vt essemus . Nempe certum est , nempe manifestum est ; ideo quippe tales eramus futuri , quia elegit ipse , praedestinans , vt tales per gratiam eius essemus : The Pelagian saith , God fore-knew such as would be holy and immaculate , by the freedome of their will , and therefore hee chose them before the foundation of the world in his very prescience , whereby hee fore-knew they would become such . Whereas the Apostle saith , He chose vs in him , before the foundation of the world , that we should be holy , and without spot . Not therefore , because we would become such , but that we should be such . This is certaine , this is manifest ; that therefore wee would become such , because he did choose vs , predestinating vs , that we should become such by his grace . We neede not to adde any other testimonies of the Scriptures ; the whole current of them runneth all along with vs in this point , carrying vs to the full Ocean of this grace of God , as will further appeare throughout this whole definition . True it is , that St. Augustine himselfe was once of that opinion with the Pelagians , Pontificians , and our new Pelagians , concerning Gods prescience ; as vnderstanding it to be nothing else , but a preuision of future things and euents , and thereupon to haue grounded his decree . Which opinion Augustine ingenuously retracteth and recanteth in his first booke of his Retractations , and the 23. Chapter . Secondly , as predestination is an act , or decree , so it is an immutable and vnchangeable act . With God is no variablenesse , nor shadow of change , Iames 1. 17. And Rom. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the free gifts and calling of God are without repentance . If the Stoickes did attribute such a perfection to a wise man , as that he should not be subiect to repentance : then those men are stockes , and vnwise men , yea wicked and intolerably presumptuous , that dare impute a mutability to Gods decrees , as depending vpon the vncertaine euents of mans fickle will. No , saith the Apostle , The foundation of God stands sure , and hath this seale , The Lord knoweth who are his . What stands surer than a foundation ? and what foundation so sure , as Gods foundation ? Yea , it is a sealed foundation , neuer to be cancelled or abrogated : Infinitely more sure , than the decree of Darius concerning Daniel , which like the Law of the Medes & Persians , altereth not . For euen Gods decree towards his seruant Daniel , did frustrate the end and purpose of that wicked decree , as it was intended by the Persian Councellors . Quis tollit praedestinationem Dei ? Ante mundi constitutionem vidit nos , fecit nos , emendauit nos , misit ad nos , redemit nos : hoc eius consilium manet in aeternum , haec eius cogitatio manet in saecula saeculorum : Who taketh away the predestination of God ? Before the foundation of the world he saw vs , he made vs , he mended vs , hee sent vnto vs , he redeemed vs : this counsell of his remaineth for euer , this thought of his heart is permanent vnto all ages . And Anselme in Rom. 8. Praeposuit Deus Electos ad vitam venire , cuius propositum mutari non potest : secundum hoc propositum , non secundum suum meritum , vocati sunt à Deo , vt sancti sint : God purposed to bring the Elect to life , whose purpose cannot bee changed : according to this purpose , not according to their merit , are they called of God to be holy . Neyther doth the immutability of Gods decree stand vpon his bare prescience , as if it were no otherwise immutable , but as God did fore-see the euents of things would be so and so , in which respect only his decrees should be said to be mutable , that the aduersaries of the truth might seeme to confesse a kinde of immutability in God , but framed according to their mutable fancies : but this decree of God hath its foundation in the immutable will of God. And therefore it followeth in the definition , That predestination is an immutable act of Gods good pleasure and will. This part of the definition is proued aboundantly by the Apostle , Ephes. 1. 5. Hauing predestinated vs vnto the adoption . of Children by Christ to himselfe , according to the good pleasure of his will. And vers . 9. Hauing made knowne vnto vs the mysterie of his will , according to his good pleasure , which he had purposed in himselfe . And vers . 11. In whom also wee haue obtained an inheritance , being predestinated according to the purpose of him , who worketh all things after the counsell of his owne will. Whereupon Augustine hauing to this very purpose recited the same Scripture at large , saith , Quis haec audiat diligenter , & intelligenter , & audeat de hac , quam defendimus , tam clara veritate dubitare ? Who can heare these things diligently , and intelligently , and dare doubt of this so cleare a truth , which we defend ? Now Gods will is the prime , absolute , and independent cause of his decree and act of predestinating vs to saluation . Yea , voluntas Dei ( saith Augustine ) est prima & summa causa omnium corporalium , spiritual●umque motionum . Nihil enim fit visibiliter ▪ & sensibiliter , quod non de inuisibili & intelligibili summi Imperatoris Aula , aut iubeatur , aut permittatur , secundum ineffabilem iustitiam praemiorum , atque poenarum , gratiarum & retributionum , in ista totius creaturae amplissima quadam , vniuersaque republica : The will of God is the prime and supreme cause of all both corporall and spirituall motions . For nothing is done visibly and sensibly , which is not from the inuisible and intelligible Court of the supreme Emperour , eyther commanded or permitted , according to the vnutterable iustice of rewards and punishments , of fauours and retributions , in this kinde of spacious and vniuersall republique of the whole creature . And Ludouicus Viues noteth vpon St. Augustines words , Qui voluntatem Dei spectant , certissimam originem , è qua vniuersa profiscuntur , spectant . Idque quoniam aliud non sit in mando , quam quodea vult : They which looke vpon Gods will , doe looke vpon a most certaine cause or fountaine , from whence all things do flow . And that , because there is no other thing in the world , than what his wil willeth . This is according to that of the Apostle , saying , That God worketh all things after the counsell of his own will. The will of God then is the prime & supreme cause of all ▪ And this will is in himselfe , and of ▪ himselfe alone ; it depends nor vpon any thing out of himselfe , as vpon the creature , or the actions of men fore-seene , but it is in himselfe , and not without himselfe , as Ephes. 1. 9. Hauing made knowne vnto vs the mysterie of his will , according to his good pleasure , which hee had purposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in himselfe . Now this absolute independent will of God , is , as wee see , set out by sundry attributes : as , The Purpose of his will , the Counsell of his will , the good Pleasure of his will , vers . 5. 9. 11. By the Purpose of his will , is set out Gods immutable determination : by the Counsell of his will , Gods vnsearchable wisedome : and by the good Pleasure of his will , his vnspeakable goodnesse , mercie , and free grace in the worke of ordaining man vnto saluation . So that the Counsell , and Purpose , and good Pleasure of Gods will in appointing vs vnto saluation , was not suggested into the minde and disposition of God , by the meanes of any eyther faith or workes in vs , which God fore-saw we would haue : but our faith and other good fruits of it are therefore in vs , because God according to the Counsell , Purpose , and good Pleasure of his owne will , did appoint vs vnto saluation . As Augustine saith excellently to this purpose : Fiunt electi , non qui eliguntur , quia crediderunt , sed qui eliguntur , vt credant . Hanc enim vocationem & Dominus ipse satis aperit , vbi dicit , Non vos me elegistis , sed ego elegi vos . Nam si propterea electi erant , quoniam crediderant , ipsi eum prius vtique elegerant credendo in eum , vt eligimererentur . Aufert autem hoc omnino , qui dicit , Non vos me elegistis , sed ego vos elegi . Et ipsi quidem procul dubio elegerunt eum , quando crediderunt in eum : vnde , non ob aliud dicit , Non vos me elegistis , sed ego vos elegi ; nisi quia non elegerunt eum , vt eligeret eos , sed vt eligerent eum , elegit eos : quia misericordia eius praeuenit eos , secundum gratiam , non secundum debitum . Elegit ergo eos de mundo , cum hic ageret in carne ; sed iam electos in seipso , ante mundi constitutionem . Haec est immobilis veritas praedestinationis & gratiae : They are elect , not who are elected , because they beleeued , but who are elected , that they might beleeue . For this calling the Lord himselfe also doth sufficiently declare , where he saith , You haue not chosen mee , but I haue chosen you . For if they had been therefore elected , because they had beleeued , then they had chosen him first , by beleeuing in him , that they might merit to be chosen : but he doth altogether take away this , who saith , You haue not chosen me , but I haue chosen you . And indeed they certainly choose him , when they beleeue in him : whereupon , for no other cause he saith , You haue not chosen mee , but I haue chosen you : but because they chose not him , that he might choose them , but that they might choose him , he chose them : because his mercy preuented them , according to grace , not according to debt . Therefore he chose them out of the world , when hee liued here in the flesh : but being already chosen in himselfe before the foundation of the world . This is that vnmoueable verity of predestination and grace . And a little after , Elegit ergo Deus fideles , sed , vt sint , non quia iam erant : God therefore elected the faithfull , but , that they might be faithfull , not because they were already faithfull . And alledging that of St. Iames ( Iames 2. ) Hath not God chosen the poore in this world , that they might be ri●h in faith , and heires of the Kingdome , which he hath promised to them that loue him ? He thereupon concludes : Eligendo ergo facit diuites in fide , sicut haeredes regni : Therefore by electing them he maketh them rich in faith , as also heires of the Kingdome . And before in the 10. Chapter , Ad hanc vocationem ( electionis & propositi Dei ) qui pertinent , ●mnes sunt docibiles Dei , nec potest eorum quisquam dicere , credidi vt sic vocarer : praeuenit eum quippe misericordia Dei , quia sic vocatus est , vt crederet : Whosoeuer doe appertaine to this vocation ( namely of Gods election and purpose ) they are all taught of God ; nor can any of them say , I beleeued ▪ that therfore I should be so called ▪ sith the mercy of God preuented him , because he is so called , that he might beleeue . And lib. de Patientia . Christus non iustos , sed iustificandos elegit : Christ did not chuse those that were already iust , but those who were to be instified . Thus wee see this holy man , following the word of Christ , concludes the Purpose , Counsell , and good Pleasure of Gods will , to be the prime , originall , absolute , independent cause of mans saluation . As hee saith elsewhere : Praedestinatio est praepaeratio graciae , gratia autem est ipsa donatio , s●u praedestinationis effectus : Predestination is the preparation of grace , and grace is the gift it selfe , or the effect of predestination . And in his Enchiridion : Vnum ex paruulis eligendi , alterum rélinquendt causavna erat , Dei voluntas : cuius enim vult , miseretur Deus , & quem vult , obdurat . Miseretur scilicet magna bonitate , obdurat nulla iniquitate , vt nec liberatus de suis meritis glorietur , nec damnatus , nisi de suis meritis conqueratur . Sola enim gratia redemptos discerit à perditis , quos in vnam perditionis concreuer at massam ab origine ducta causa communis . Et , nisi per indebitam misericordiam nemo liberatur ; & nisi per debitum iudicium nemo damnatur : There was one and the same cause of electing the one , and leauing the other of the children ( to wit , Iacob and Esau ) euen the will of God : for God hath mercy vpon whom he will , and whom he will , he hardeneth . Hee sheweth mercy out of his great bounty , hee hardeneth without any iniustice , that neyther hee that is freed , might glory of his owne merits , nor hee that is condemned , might complaine but of his owne demerits . For it is onely grace which separateth the redeemed from the condemned , whom the common cause , deriued from the originall , had confounded altogether in one masse of perdition . And , but by vndue and vndeserued mercy , none is deliuered ; and but by due and deserued iudgement , none is condemned . Thus this holy man. So that whatsoeuer exceptions or obiections , cauils or calumnies , eyther the malicious or ignorant enemies of this truth take vp against it , as blaming God for an accepter of persons , in preferring one wicked man before another , being all naught , without exception or difference , in Adams corrupt loynes ; they doe but shoote their arrowes against the Sunne : or as that famous Naturalist Aristotle , who would desperately drowne himselfe in that Septemfluous Sea of Euripus , for spight that hee could not finde out a reason for the ebbing and flowing of it . Or it is , as the Apostle vseth a familiar comparison , as if the Pot should expostulate with the Potter , and demand a reason why he made it such and such . The reason of Gods will is a mysterie , as the Apostle sheweth ; the effects whereof are made knowne vnto vs , but the prime cause locked vp in Gods owne brest . To prye into this Arcanum , or secret , what is it , but with the Bethshemites to peepe into Gods Arke , and so to perish by a fearfull plague ? Can Emperours and Commanders in any Armie haue their wils presently obeyed , and put in execution , without demanding a reason of them ? nay , can that great mysterie of iniquity impose vpon their disciples blinde obedience vnto their most damnable and diabolicall designes , proceeding from that Dragons will , which animateth the Beast , a reason whereof to demand , were as dangerous to the party demanding as hee by the execution of the command might proue dangerous to others : and cannot God haue his will absolute and free to himselfe , though it be most iust , wise , and perfectly good , but the vilest and basest of men dare affront it , and eyther call God to an account for a reason , why hee so willeth , or else they must conclude , that their owne wils , for the goodnesse of them , must bee the reason and cause mouing God so to will ? Yet if they will needes haue a reason of this supreme will of God , whereof wee speake , let them know , God so willeth , because it is his good pleasure . If that will not satisfie thee , because I relate it , heare the Apostle . He hauing said , Hee hath mercy on whom hee will , and whom hee will , hee hardeneth : and thou replying , Why then doth God yet complaine ? for who hath resisted his will ? But O man ( saith he ) who are thou that replyest against God ? Whereupon St. Augustine saith : Talibus dicamus cum Apostolo ( non enim melius illo inuenire possumus , quid dicamus ) O homo , tu quis es , qui respondeas Deo ? Quaerimus namque meritum obdurationis , & inumimus . Merito namque peccati vniuersa massa damnata est ; nec obdurat Deus impertiendo malitiam , sed non impertiendo misericordiam . Quaerimus autem meritum misericordiae , & non inuenimus , quia nullum est , ne gratia euacuetur , si non gratis donatur , sed meritis redditur : To such replyers let vs say with the Apostle ( for we cannot finde what to say better ) O man , who art thou , that replyest against God ? for wee enquire for the merit of obduration , and wee finde it . For by the merit of sinne the whole masse is condemned ; nor doth God harden by infusing of malice , but by not imparting of mercy . But wee enquire for the merit of mercy , and we find it not ; because it is not at all , lest grace be made voide , if it be not giuen of gratuity , but rendred of dutie . And to conclude this point with S. Augustine in a word , Conficitur itaque gratiam Dei non secundum merita accipientium dari , sed secundum placitum voluntatis eius , in laudem & gloriam ipsius gratiae eius , vt qui gloriatur , null● modo in seipso , s●d in Domino glorietur : qui hominibus dat , quibus vult , quoniam misericors est ; quod & si non det , iustus est : & non dat , quibus non vult , v● notas faciat diuitias gloriae suae in vasa misericordiae . Dando enim quibusdam , quod non merentur , profectò gratuitam , & per hoc veram suam gratiam esse voluit . Non omnibus dando , quid omnes merentur , ostendit . Bonus in beneficio certorum , iustus in supplicio caeterorum : We conclude therefore , that the grace of God is giuen not according to the merits of the receiuers , but according to the good pleasure of his will , vnto the praise and glory of his grace , that he that glorieth , should by no means glory in himselfe , but in the Lord : which giueth to men , to whom he will , because he is mercifull ; which if hee doe not giue , he is iust : and he giueth not to whom he will not , that hee may make knowne the riches of his glory , vpon the vessels of mercy . For by giuing to some that which they merit not , it is that he would haue his grace to be free , and so to be grace indeed . And by not giuing to all , he sheweth what all doe deserue . So he is good in pardoning some , iust in punishing the rest . Like vnto a creditor , who hauing sundry debtors , deepely and indifferently engaged vnto him , it is in his free power and choice which of them hee will freely acquite , and of which hee will iustly require his owne . Now to shut vp this point of the definition , which is that , whereon all the rest depends , we finde in the Scriptures , that there is no one part of the gracious mysterie of mans saluation , but it is expresly and particularly referred to the will and good pleasure of God , as the prime and supreme cause of all : That the Sonne of God , Iesus Christ , came into the world , to take our nature vpon him , to be incarnate of the Virgin Mary , and to become our Mediatour , and to accomplish the worke of mans saluation , it is wholly and in euery part ascribed to the will and good pleasure of God. How often doth Christ himselfe say in the Gospell , I came downe from Heauen not to doe mine owne will , but the will of him that sent mee ? Ioh. 6. 38. It pleased the Father , that in him should all fulnesse dwell , and ( hauing made peace through the bloud of his Crosse ) by him to reconcile all things vnto himselfe , &c. His death and passion , were the fruits of Gods will and good pleasure , Esa. 53 10. It pleased the Lord to bruise him , he hath put him to griefe ; when thou shalt make his soule an offering for sinne , &c. and the pleasure of the Lord shall prosper in his hand . His preaching here on the earth , and reuealing the mysterie of God vnto Babes , was from his Fathers good will : Euen so Father , for so it seemed good in thy fight , Mat. 11. 26. I hope they will not deny or question any of this , as by pretending any merit in vs , to precede or procure as a motiue , from God , any part of this grace of Redemption . And yet I know not what they meane , when they ascribe to the Virgin Mary a merit at least Ex congruo , why shee should be the Mother of God. That we should be saued by such a means as the preaching of the Gospell , which is Christ crucified ( a meanes contemptible in the eyes of the world ) it is Gods good pleasure . It pleased God by the foolishnesse of preaching , to sau● them that beleeue , 1. Cor. 1. 21. The whole administration of the Word of God , is according to his owne will , Heb. 2. 4. Our regeneration , is not according to the will of the flesh , nor the will of man , but of God. And Iames 1. 18 ▪ Of his owne will begate he vs , by the Word of truth , that wee should be a kinde of first-fruits of his creatures . So also our saluation . 1. Thes. 4. 3. This is the will of God , euen your sanctification . It is hee that worketh in vs both to will and to doe , of his good pleasure , Phil. 2. 13. The perseuerance of Gods Saints and Elect in the state of grace , vntill they come to full glory , is the will of God. Iohn 6. 39. This is the Fathers will , which hath sent me , that of all , which he hath giuen me , I should lose nothing , but should raise it vp againe at the last day , And Mat. 18. 14. It is not your Fathers will , that one of these little ones should perish . That we inheriteternall life , it is Gods good pleasure . Luke 12. 32. Feare not , little flocke , for it is your Fathers good pleasure to giue you the Kingdome . So also , Iohn 6. 40. It is the will of the Father to giue vs eternall life . The Scriptures abound in setting forth the glory of Gods will and good pleasure herein . Admirable is the wisedome and counsell of God , that hee hath in the holy Scriptures so punctually and particularly pointed out vnto vs the pleasure of his will , taking place in euery part and passage of the worke of our Redemption , as altogether depending vpon that prime , independent , eternall will , and good pleasure of God , in his free purpose and appointment of vs vnto eternall life . Let all aduersaries here stop their mouthes , and be couered with confusion of face , that goe about to robbe God of this his great glory , while they would haue Gods electing of vs , to depend vpon the free-will and work of man , and Gods will and pleasure to bee no more but a consequence of their wils ; which qualities and actions in them , God fore-seeing from all eternity ( say they ) did thereupon will , that such should be saued ; according as he saw they would both receiue grace offered , and retaine the same vnto the end . And this they will haue to be the very substance , and whole contents of the Gospell . O for a Gagge for this new Gospell ! Nay , no Gospell , but it is the old spell of the Serpent ; which subtile though it were , yet it is foolishnesse with God. Ye shall be as Gods , knowing good and euill . That is , as some learned Interpreters note vpon it , the Serpent would perswade mankinde ( as indeede he did ) that hee should not neede any further Gods wisedome and counsell for direction ; themselues should bee thenceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , selfe-wise sufficient , yea euen as Gods , knowing all things . And Salomon saith , Hee that is selfe-wise , is a foole , yea a foole of all fooles . Well , yet this Doctrine of the Serpent did not directly ( though by consequence it did ) exalt man aboue God , but onely seemed to place him in an equall ranke with him . But this Doctrine , built vpon that foundation of the Serpent , is now erected so high , as it surmounts the Throne of God. Now must God become inferiour to his creature , his So●ereigne will must daunce attendance at the doore of mans will. Onely they haue left God his bare prescience , as if he were no better than a poore Prognosticator , or Fortune-teller . And yet if this hellish and blasphemous doctrine were to bee found onely amongst those ancient Heretiques , the Pelagians , or among their successors , the Pontificians , it were but dignum patella operculum ; no maruaile , if they that are of their Father the Deuill , doe the workes of their Father . The Lord Christ keepe out , or whippe out this dotage , yea this doctrine of Deuils , out of his Schoole . Let such vncleane Birds neuer nestle or roost in Christian Nurceries . But passe wee to the next point in the definition . From the perennious and pure fountaine of Gods will and pleasure , doe flow all the riuers of the waters of life towards the creature : as first in Gods eternall electing out of the corrupt masse of mankinde , a certaine number of men . This election of God , is the prime and proper act of his good pleasure and will. As Ephes. 1. 4. 15. Verses . So Deut. 7. 6. 7. 8. Vers. where we haue a type of his election in the children of Israel , flowing from the free loue and fauour of God. But this reflecteth vpon that before , sufficiently confirming this ▪ Againe , this election is of a certaine number of men . I say , of a certaine number , not of all , as some absurdly affirme , which is against the nature of an election . For , Electio est aliquorum , non omnium : Election is of some , not of all ; as the word it selfe also importeth , signifying to gather out from among others . Againe , a certaine number , and definite ; not vncertaine , and indefinite , as the Pontificians teach . The number of the Elect of God is a certaine and fixed number : Hereupon Augustine saith ; Qui praedestinati sunt in Regnum Dei , eorum ita certus est numerus , vt nec addatur eis quisquam , nec minuatur ex eis : The number of them that are predestinate vnto the Kingdome of God , is so certaine , that neyther any can bee added vnto them , nor diminished of them . This is according to the truth of God , 2. Tim. 2. 19. The foundation of God stands sure , hauing this seale , The Lord knoweth who are his . If the Lord know who are his , hee knoweth how many are his ; and if how many , there is a certaine number of them , else the Lords knowledge were vncertaine . Christ saith also , I know mine , and am knowne of mine : yea , he calleth his owne sheepe by name . Christ knoweth the certaine number of sheepe , that belong vnto his fold . And their names are inrolled in Heauen . Heb. 12. 23. And Christ saith , few are chosen in comparison of the residue . And , Pauperis est numerare pecus : Christ the Shepheard can easily number his little flocke . Yea , hee that numbereth our haires , doth he not number the persons of his elect ? Therefore the seruants of God are sealed in their fore-heads , and the number of them is set downe , of all the Tribes of Israel , Reuel . 7. Indeed in the 9. Verse , a great multitude did Iohn see , which no Man could number . But they are certaine with God. So the number of Gods elect is certaine , as certaine to God , as the number of the Starres of Heauen , which God calleth all by their names . So great is the Lord , so great his power , and his vnderstanding infinite . Obiect . But it may be obiected , that election appertaineth to all indifferently , as being left to euery ones choice . For the Scripture saith , that God would haue all men to be saued , as 1. Tim. 2 ▪ 4 ▪ and Rom 11. 33. God hath shut vp all in vnbeliefe , that hee might haue mercy vpon all . But these places proue not that Gods election belongeth to all , for then the Scripture should bee opposite to it selfe , which saith elsewhere , That few are chosen . But as St. Augustine well noteth , this All is simply meant of all the Elect. As he saith , Omnes homines vult saluos fieri , vt intelligantur omnes praedestinati , quia omne genus hominum in eis est : sicut dictum est Pharisaeis , Decimatis omne olus ( Luc. 11 42. ) vbi non intelligendum est , nisi omne quod habebant : that is , God would haue all men to bee saued , meaning all the predestinate , because in them is all sorts of men : as it was said to the Pharisees , Yee tithe all kinde of herbes ; where we are not to vnderstand but all that they had . As also St. Ambrose saith , Quamuis magna pers hominum Saluantis gratiam repellat , aut negligat , in electis tamen & prescitis , atque ab Omnium generalitate discretis , specialis quaedam censetur vniuersitas . Pro parte mundi , totus mundus ; & pro parte hominum , omnes homines nominantur : Although a great part of men reiect , or neglect the grace of the Sauiour , yet a certaine speciall vniuersality is accounted in those that are elect , and fore-knowne , and separated from the generality of All. For a part of the world , the whole world ; and for a part of men , all men are named . Next , this certaine number is elected out of the corrupt masse of mankinde , all corrupt in Adams loynes , after his fall . Therefore , the elect are called vessels of mercy ; and mercy implyes misery . Hence the Apostle , very aptly compares the corrupt masse of mankinde to a lumpe of Potters clay ; and clay is nothing but dirt . Also an example of Gods election we haue in Iacob and Esau , in the same place , Rom. 9 ▪ which two , are set out as types of all mankinde ; Iacob of the Elect , and Esau of the Reprobate . Now to what time or condition , had Gods act or purpose of separating these two , one from the other , speciall reference ? Namely , while they were yet vnborne , and before they had done good or euill , that the purpose of God , according to election , might stand , not of workes , but of him that calleth ; it was said vnto her , The elder shall serue the younger ; Iacob haue I loued , but Esau haue I hated . So that God did in his eternall purpose elect Iacob , and reiect Esau in their Mothers wombe , before they had actually done good or euill ; but not before they had both of them alike contracted the corruption of originall sinne in their Mothers wombe . Hence it is , that presently after mans fall , Gen. 3. the Lord God first reuealeth the mysterie of his will , in his eternall purpose towards mankinde , in putting an enmity betweene the Serpents seed , and the Womans seed , both Angels and Men. The Serpents seede are the Reprobate , a generation of Vipers , of their Father the Deuill : The Womans seede there , are the Elect : first Christ , and in him all the Elect , who are blessed in him , and who , with Christ , are at continuall enmity with the Serpent and his seede , Michael and his Angels , fighting against the Dragon and his Angels , the bond-womans sonne persecuting the free-womans sonne in an allegory , Gal. 4. Thus Gods election had a speciall reference to the corrupt masse , out of which he chose vs to saluation . So Ezech. 16. Abraham , the Father of the faithfull , for his natiuity and birth , was an idolatrous Amorite . Ierusalem , the type of Gods Elect , was chosen in her bloud , ver . 5. as the Lord saith , None eye pitied thee , but thou wast cast out in the open field , to the loathing of thy person , in the day that thou wast borne ; and when I passed by thee , and saw thee polluted in thine owne bloud , I said vnto thee , when thou wast in thy bloud , Liue : yea , I said vnto thee , when thou wast in thy bloud , Liue. Now this election of God , in choosing out of the corrupt masse and lumpe of mankinde , such as shall be saued , doth necessarily imply , that this election is of his free grace , as is expressed in the definition : which is a point worthy our speciall consideration , although indeed , this free grace of God , is the very life-bloud ( as it were ) which runneth through the whole body , and filleth euery veine of the definition . It is called an election of grace , Rom. 11. 5. To this grace it is , that the Apostle ( rauished with the admiration of Gods incomprehensible loue , & breaking forth into a gratefull acclamation and benediction of God for it , as if now hee had but newly come forth , or were still in his rapture in the third Heauen ) referreth and ascribeth the whole worke of our saluation , To the praise of the glory of his grace ( saith he ) wherein he hath made vs accepted in the Beloued , Ephes. 1. 6. And in the seuenth Verse , In whom we haue redemption through his bloud , the forgiuenesse of sinnes , according to the riches of his grace . And Chapt. 2. 4. &c. God who is rich in mercy , for his great loue , wherewith hee loued vs , euen when we were dead in sinnes , hath quickned vs together with Christ ( by grace ye are saued ) and hath raised vs vp together , &c. That in the ages to come , he might shew the exceeding riches of his grace , in his kindnesse towards vs , through Christ Iesus . What greater loue , what greater grace , what richer mercy , than for God to cast his eye of fauour vpon vs , euen when we were dead in sinnes ? As the Apostle saith also , Rom. 5. 8. God commendeth his loue towards vs , in that while we were yet sinners , when we were enemies , Christ dyed for vs. And in the vulgar Latine , set forth by the Diuines of Louain , printed at Antwerpe , 1584. in the fourth to the Romanes , Verse 5. wee finde these words in the Text , Ei verò qui non operatur , credenti autem in eum , qui iustificat impium , reputatur fides eius ad iustitiam , secundum propositum gratiae Dei : Now to him that worketh not , but beleeueth in him , that iustifieth the vngodly , his faith is reckoned for righteousness , * according to the purpose of the grace of God. Now these last words are not in our vulgar translations , nor in most Greeke Copies ; but the Louain Doctors haue noted in the margent , that they are found in some Manuscripts , and Greeke Copies . And it were to be wished , that they had added no worse than this into that their translation ; for it is but that , which is the generall Doctrine of the Gospell of Christ. For the preaching of the Gospel , what is it , but a beame of this grace of God shining vpon sinners ? as Tit. 2. 11. The grace of God , that bringeth saluation , hath appeared vnto all men . And the Gospel , is the Gospel of the grace of God , Act. 20. 24. And the Word of God , is the word of his grace , vers . 32. And Acts 14. 3. Yea , we finde the very same words in the Apostle , 2. Tim. 1. 9. Who hath saued vs , and called vs with an holy calling , not according to our workes , but ( marke ) according to his owne purpose and grace , which was giuen vs in Christ Iesus , before the world began ; but is now made manifest by the appearing of our Sauiour Iesus Christ , &c. So that the ground of our saluation by Iesus Christ , is the meere grace of God ; by this grace we are saued , by this grace we come to inherit eternall life : for eternall life is of the grace of God , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the free gift of his grace , And wee are heires of the grace of life , 1. Pet. 3. 7. The Apostle Paul was so in loue with this grace , that all his Epistles are perfumed throughout , as it were with this precious oyntment . Hee nameth it not so little as a hundreth times . The salutation of each Epistle hath grace in it : yea , the Apostle sets it as his marke at the end of euery Epistle , and would haue all his Epistles knowne by that marke to bee his . As hee saith , 2. Thes. 3. 17. 18. The salutation of Paul with mine owne hand , which is the token in euery Epistle , so I write , The grace of our Lord Iesus Christ bee with you all . So that besides other probable arguments , I finding this marke at the end of the Epistle to the Hebrewes , I conclude it to bee Pauls Epistle . No one Apostle ends his Epistle with the prayer and wishing of grace , but onely Paul. Indeede ▪ the Reuelation endeth so : The grace of our Lord Iesus Christ be with you all , Amen . Thus Gods gracious eternall purpose , in electing to saluation such , as in his speciall fauour hee was pleased to foreknow , being the prime and originall cause , whereon depends the whole frame of our effectuall saluation : it teacheth vs a maine difference between the first Couenant , and the second . The first Couenant was made with the first Adam in Paradise , which indeed did meerly depend vpon mans will , to keep it , or to break it . Doe this , and thou shalt liue . This was that first Couenant ; which , Man failing to keep , & so forfeiting his estate , God now makes a second Couenant in the second Adam , which he will not ( as he did in the first ) hazzard vpon mans will or ability in the keeping of it ; Gods wisdome well weighing , that if Adam in his perfection so easily and quickly brake the first Couenant , though hee had both will and power to keepe it : how much more man now , corrupt and weake , would neuer bee able to keepe the second Couenant . And therefore to make sure worke , God takes a contrary course in the second Couenant ; which , that it may for euer stand firme and immutable , hee hath established it vpon the sure foundation of his owne good pleasure and will , wherein is no shadow of change . Well , the conclusion is , Gods free grace and fauour is the ground of our election , it is the foundation , whereon depends our whole saluation ; wee are elected , wee are saued , all by grace , according to his purpose and grace . This grace of God , the Pontifician Church cannot away withall , as being an enemy to all their Doctrine . And therfore the Councell of Trent hath excluded , yea and condemned the grace of God , as the sole efficient cause of saluation : for Ses. 6. Can. 11. the words be , Si quis dixerit , &c. gratiam , qua iustificamur , esse tantum fauorem Dei : anathema sit : that is , If any shall say , that the grace , whereby we are iustified , is onely the fauour of God : let him be Anathema , or accursed . If Romes Curse were of force , then wofull were the case of St. Paul , that doth so often & mightily magnifie the grace of God in our iustification ; yea , the only grace and fauour of God , excluding workes , as not hauing the least share with Gods grace therein . Nay , the whole Word of God , which is the Word of his grace , and the Gospell of his grace , must fall vnder Romes Curse . Howsoeuer the equiuocating Romanists would foyst and shuffle in their workes , by the name of grace : by which indeed they destroy and ouerthrow the grace of God. Obiect . But say some , It is sufficient that wee grant , that Gods grace doth manifest it selfe in prouiding for vs , and offering vnto vs meanes , whereby we may be saued , without which meanes , because we cannot be saued , therefore we are said to be saued by the grace of God. Answ. Is that sufficient ? O enemies of the grace of God , and of your owne saluation ! Will you so limit Gods grace ? Will ye so eclipse the glory of his grace , as to confine it within such narrow bounds ? Indeede great , and infinitely great was Gods loue , in so louing the world , that he gaue his only begotten Sonne , that all that beleeue in him , should not perish , but haue life euerlasting . But did his gift depend vpon mans acceptance , that it might be effectuall if man would , otherwise not ? Then , as Esay saith , Who hath beleeued our report ? Had not then this great loue of God beene vtterly lost ? Had not this gift beene such , as no man would receiue it ? For what saith the Scripture ? All haue sinned , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , come short of the glory of God. The naturall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perceiueth not , receiueth not this gift : it is farre aboue out of his reach . He may say , Who shall fetch Christ from aboue , that I may haue him within my reach ? What reach ? The Deuill had him within his reach , when he carryed him vp to a high mountaine . But thou wilt say , God reacheth out Christ vnto thee in his Word . The Word is neare thee ; True. But where is thy hand to put forth to receiue him ? Thy hand must bee a liuely faith : for to beleeue in Christ , is to receiue him as Gods gift . But faith also is the speciall gift of God. Therefore , saith the Apostle , By grace are ye saued , through faith ; and not of your selues , it is the gift of God. Now herein doth the glory of Gods grace shine forth , and gloriously display it selfe , that he hath not only in his rich mercy prouided vs the means of saluation , making tender of it vnto vs in his Word : but hee effectually also giueth it vnto vs , giuing vs a minde and meanes to receiue it . As St. Iohn saith , Hee hath giuen vs a minde , to know him that is true . And Christ , No man can come vnto mee , except the Father , which hath sent mee , draw him . And againe , No man knoweth the Father , but the Sonne , and he to whom the Sonne will reueale him . And ( Matth. 16. 17. ) Peter hauing confessed Christ to be the Sonne of the liuing God , Christ answered him , Blessed art thou Simon Bar-Iona : for flesh and bloud hath not reuealed this vnto thee , but my Father which is in Heauen . As the Apostle also , 1. Cor. 12. 3. No man can say , that Iesus is Christ , but by the holy Ghost : that is , No man can truly acknowledge him to be his Christ , but by the holy Ghost . Otherwise , the very Deuill , seeing his miracles , & feeling his power euen ouer them , confessed , saying , I know who thou art , the holy one of God : and , Thou art Christ the Sonne of God. Yet the Deuill did not this by the holy Ghost ; nor was it by any power of Gods grace . But herein stands that grace of God : first , in choosing vs freely of his meere loue and mercy ; not fore-seeing vs to be good , but finding vs to be euill , shut vp in vnbeleefe , that he might haue mercy vpon vs. Secondly , not only in prouiding and offering meanes of grace , but also in effectuall giuing and bestowing grace vpon all those whom he hath chosen , giuing them grace to receiue grace , that of his fulnesse we might all receiue , and grace for grace ▪ as it followeth in the definition . Now as God out of his meere loue , grace , and fauour , did from all eternity elect and appoint a certaine number of men , fallen in Adam ; vnto saluation : So for the effecting of this his eternall purpose in time , hee did also appoint the meanes , whereby hee would bring those vnto the end of their saluation . The meanes is twofold : First , the only absolute meane● which is Iesus Christ : Secondly , an inferiour and conditionall means , whereby we are made capable to receiue Christ , with all his benefits . First then , Christ is that only all-sufficient and absolute meanes , whereby God would effectually worke saluation vnto vs ; vpon , and to whom the eye of his grace principally and immediately reflecteth , in his electing of vs. So Eph. 1. 4. He chose vs in him , and Ephes. 3. 11. according to the eternall purpose , which he purposed in Christ Iesus our Lord ▪ Now there is no other name vnder Heauen , giuen among men , whereby we must be saued ; neyther is there saluation in any other . And , other foundation can no man lay , than that which is laid , Iesus Christ , 1. Cor. 3. 11. Iesus Christ , God-man , is the Centre , in whom all the lines of Gods loue and mercy to mankinde doe meete . Thus are wee chosen in him , before the foundation of the world , Ephes. 1. 4. Thus are we blessed with all spirituall blessings in heauenly places , in Christ , ver . 3. Thus are wee predestinated vnto the adoption of children by Iesus Christ , vers . 5. Thus hath God made vs accepted in the Beloued ; to wit , Iesus Christ , in whom the Father is well pleased , vers . 6. Thus haue we redemption through his bloud , euen the forgiuenesse of sinnes , according to the riches of his grace , vers . 7. Thus in the dispensation of the fulnesse of time , God doth gather in one all things in Christ , both which are in heauen , and which are in earth , euen In him , vers . 10. Thus in him we haue obtained an inheritance , to which wee are predestinated , vers . 11. Thus in him beleeuing , we are sealed with the holy Spirit of promise . Now in that God did of his meere grace elect vs vnto saluation , therein appeareth the wonderfull mercy and loue of God towards vs : in that hee made choice of his owne Sonne to bee the onely soueraigne meanes of this our saluation , therein appeareth also the infinite wisedome of God , to seale vp , and to reueale vnto vs his incomprehensible loue . Thus is Christ called the power of God , and the wisedome of God. In him are hid all the treasures of Gods wisdome . This is that deepnesse of the riches of the wisdome ▪ & knowledge of God , wherein the Apostles admiration was swallowed vp , and wherewith the blessed Angels themselues were transported with rauishment , Luke 2. 13 14. This wisedome of God in Christ , God-man , all the Deuils could not , for all their subtilty , comprehend ; neyther can all the wisedome of flesh and bloud conceiue it : it is foolishnesse to the Gentile , and a stumbling blocke to the Iew. Who can conceiue , that the Sonne of God could suffer , and dye ? Yet this did Iesus Christ in that Hypostaticall vnion of his two natures . Who can conceiue , that a man should fully satisfie the iustice of God for the sinnes of the world ? And yet this did the man Iesus Christ ; that one Mediator betweene God and Man , the Man Iesus Christ , saith the Apostle , 1. Tim. 2. 5. Nothing but the precious bloud of God , could reconcile vs to God , in appeasing his iustice towards vs : nothing but the bloud of God , could purchase for vs the fauour of God , and eternall life . So that in Iesus Christ is reuealed vnto vs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manifold wisedome of God , as the Apostle speaketh , Ephes. 3. 10. In him alone , and none but him , is the Father well pleased with vs. So is Christ the only soueraigne absolute meanes , in whom as wee are elected , so we are also saued . Yet to the end , that all the elect might be made effectually partakers of the loue and fauour of God in Christ , the wisedome of God hath also ordained subordinate , conditionall , and ordinary meanes , whereby we should receiue Christ for ours . These meanes are the Word of God preached , whereby faith is begotten in vs , through the operation of Gods Spirit , and the holy Sacraments administred , whereby our faith in Christ is sealed and confirmed in vs. By this faith it is , that we lay hold vpon Christ , wherby he is made ours , and we made his , being mystically vnited vnto him , & so in him adopted the Sonnes of God by grace , as we shewed at large before . Now I call these ordinary & conditionall means , not simply absolute , as Christ is ; because although by the meanes of these , to wit , the Word and Sacraments , men are ordinarily brought vnto saluation in Christ : namely those , who come to be made capable of the ordinary means ; yet in case any of the elect cannot come to the vse of the ordinary meanes , as Infants dying before Baptisme , and many Children dying before they come to heare the Word of God ; and so actually , in regard of the ordinary meanes to beleeue God , being an absolute and free agent , that can worke aboue meanes , and without meanes , aboue all that we can thinke ( as saith the Apostle ) is not so bound to the ordinary conditionall meanes , but that hee can , and doth without them saue all those that belong to the Couenant of grace , elected in Iesus Christ , the onely absolute meanes . Againe , I call the Word and Sacraments conditionall meanes , because , though they bee not so absolute so to tye God , as if he could not saue vs without them ; yet they be so conditionall , as we may not looke to be saued , but by them , if God doe giue vs opportunity to vse them , and make vs capable of them : For God did no lesse ordaine these ordinary meanes , whereby wee should come ordinarily to receiue Christ ; than he did ordaine Christ himselfe , the onely absolute meanes whereby we must be saued . Hence it is , that St. Augustine , according to his manner , saith excellently : Tunc voluisse hominibus apparere Christum , & apud eos praedicari doctrinam suam , quando sciebat , & vbi sciebat esse , qui in eum fuerant credituri ; quod posset sic dici , Quando sciebat , & vbi sciebat esse , qui electi fuerant in ipso ante mundi constitutionem : Then was Christ willing to haue himselfe made manifest vnto men , and his doctrine to be preached among them , when he knew , and where he knew there were such , as should beleeue in him ; which may be thus explained , When he knew , and where he knew those were , who had been elected in him before the foundation of the world . So that Christ hath appeared , his Gospell is preached , principally for no other end , but to manifest Gods glory in the sauing of his elect . So it is an infallible marke ; wheresoeuer God sends the meanes of saluation in the preaching of his Word , there is some of his elect to be called , and saued . Hence it is , that the holy Ghost giueth speciall direction and commission to preach in such and such places onely , for the time : namely , where his elect were . Thus was Philip commanded to goe preach to the Eunuch , Acts 8. So Peter to Cornelius , Acts 10. The Apostles are inhibited to preach the Word in Asia ; for the time was not yet come , Acts 16. 6. They were restrained also by the same Spirit of God , from preaching in Bithynia , vers . 7. So that this was a signe , that as yet God had no people ready for his Word in those places . As the Lord himselfe renders the reason why he will haue Paul to continue in Corinth , and to preach the Word boldly against all opposition ; For ( saith the Lord ) I haue much people in this City , and I am with thee , to preserue thee from all enemies , Acts 18. 10. So Christ was not sent , but to the lost Sheepe of the house of Israel , to those whom his Father had giuen him out of the world : for who were they that beleeued , but so many as were ordained to eternall life ? Acts 13. 48. Againe , as Gods wisedome did ordaine these ordinary and conditionall meanes , whereby his elect should be made effectually partakers of Christ , in whom they are elected : So in the last place , by the grace of Christ , in the vse of these meanes , wee are sanctified and made conformable to Christ , to walke in him , euen as he hath walked , in all holy obedience . For as God in Christ did elect and ordaine vs to the end , which is to be saued ; so also he hath ordained vs to all the meanes tending to this end : which means are in no sort , to bee seuered from Gods eternall purpose in sauing vs : for as he did before all time appoint vs vnto saluation in his Sonne ; so before all time he did appoint the manner , and meanes , and way , wherein we must walke vnto the end of our saluation : as it is said in the definition , Euen vnto the end ; that is , till wee come to the end of our Christian race , to receiue the end of our faith , the saluation of our soules . This end is that very thing , to which we are ordained and elected in Christ. As by grace we are elected vnto grace , so also to perseuere in grace vnto glory : For the foundation of God stands sure , and hath the seale , The Lord knoweth who are his . Now hath God laid a foundation , and shall not he finish ? No , he is the wise builder . Whom he loueth , he loueth to the end . As it is said of Christ , Hauing loued his owne ; that is , from euerlasting : he loued them vnto the end ; that is , to euerlasting . For the gifts and calling of God are without repentance : It is not possible for the elect to be deceiued ; that is , seduced from Christ , Matth. 24. 24. Doth any fall away , and apostatize from the truth ? It is not from the grace of Christ that they fall ; for they neuer had it : but they fall away from that temporary profession of faith and conuersation , wherein for a time they continued . So St. Iohn , speaking of Apostataes , and reuolted Antichristians , saith , They went out from vs , but they were not of vs ; for had they beene of vs , they would no doubt haue continued with vs : but they went out , that they might be made manifest , that they were not all of vs. Whereupon Augustine saith ; Ne● nos moueat , quod Filijs suis quibusdam Deus non dat istam perseuerantiam . Sunt enim quidam , qui Filij Dei propter susceptam vel temporaliter gratiam , dicuntur a nobis , nec sunt tamen Deo. De quibus Iohannes , Ex nobis exi●runt , sed non er ant ex nobis . Non er ant ex numero Filiorum , & quando era●t in fide Filiorum . Non enim perit Filius promissionis , sed Filius perditionis . Euerunt isti ex multitudine vocatorum , non-ex paucitate electorum : Nor let it moue vs ( saith hee ) that God doth not giue this perseuerance to some of his Sonnes . For there are some , who because of a temporary grace receiued are called of vs the Sonnes of God , and yet with God they are not so . Of whom Iohn speaketh , They went out from vs , but they were not of vs. They were not of the number of Sonnes , no not when they were in the faith of Sonnes . For the Sonne of promise perisheth not , but the Sonne of perdition . Those were of the multitude of the called , not of the small number of the elect . But here it may be obiected , that St. Augustine confesseth , that those that fell away , were once in the true faith ; and therefore , a man may fall away from true faith , and consequently from grace finally and totally . But Saint Augustine cleareth this in many places of his Bookes , shewing , that a man cannot fall away from the faith of the elect . As Fides Christi , fides gratiae Christianae ; id est , ea fides quae per dilectionem operatur , posita in fundamento , neminem per●● permittit : The faith of Christ , the faith of Christian grace ; to wit , that faith which worketh by loue , being built vpon the foundation , permitteth none to perish . And therefore where hee speakes of such as were once in the faith , and fall from it , hee meaneth not the proper faith of the Elect , but the common faith of Christians . As he also saith , Appellamus nos & electos Christi Discipulos , & Dei Filios , quia si● appellandi sunt , quos regeneratos p●è viuere cernimus : We doe call men euen the elect Disciples of Christ , and the Sonnes of God , because they are so to bee called , whom we see to be regenerate , and to liue godly : but if they haue not perseuerance , they are not truely called , sith they are called that , which they are not . And therefore , Quia non habuerunt perseuerantiam , sicut non verè Discipuli Christi , ita nec verè Filij Dei fuerunt , etiam quando esse videbantur , & ita vocabantur : Because they had not perseuerance , as they were not truely Christs Disciples , so neyther were they truely the Sons of God , euen when they seemed to be so , and were called so . Of this sort and sense is another place of St. Augustine to bee taken , which the Author of the new Gagge for the old Goose , for haste ( as Charity may deeme ) rather than eyther of malice or ignorance ( not easily incident to a man of such rare and extraordinary learning ) hath perhaps casually , in such a swift flowing current of discourse , dropped from his Goose-quill . His allegation out of St. Augustine , is in these words : Credendum est quosdam de filijs perditionis , non accepto dono perseuerantiae vsque in finem , in fide , quae per dilectionem operatur , incipere viuere , & aliquandiu fideliter & iustè viuere , & postea cadere , neque de ha● vita , priusquam hoc eis contingat , auferri . The author of the Gagge seemeth to alledge this place to proue , that a man may totally fall away from grace , sith from faith working by loue . And the words , as he alledgeth them , seeme to fauour that opinion , as if it were Augustines definitiue conclusion , for all peremptorily to beleeue it , Credendum est . But as a guelt man , though he haue all the other signes of a man , hath lost his virility , the chiefe difference of his Sexe : so this sentence being but a little guelt , how much is it made to degenerate from the Masculine stile of St. Augustine ? For Augustine speaking there of the gift of perseuerance , inferreth this sentance , thus : Propter huius vtilitatem secreti , credendum est quosdam , &c. For the benefit of this secret , ( to wit , of perseuerance ) credendum est : where wee are to note , that these first words , left out by the Author , are a speciall qualification and limitation of our faith herein ; namely , how farre forth , and in what respect Augustine would haue vs thinke so , that men may fall from that faith , which worketh by loue , to the end , that thereby they should bee more carefull to keepe their standing ; therefore he saith , Propter huius vtilitatem secreti . A clause in no case to bee neglected ; for little though it bee , it leaueneth and seasoneth the whole lumpe . As the same Augustine elsewhere saith , Deus melius esse iudicauit , miscere quosdam non perseueraturos , certo numero Sanctorum suorum , vt quibus non expedit in huius vitae tentatione securitas , non possint esse securi : God iudged it better , to mingle some that should not perseuere , with the certaine number of his Saints , that they , for whom security in the tentation of this life is not expedient , might learne not to be secure . Now that Augustine , by that faith working by loue , mentioned in the former allegation ( from whence he would haue vs beleeue , for our owne profit and proficiency in perseuering , that the reprobate fall ) did not meane that true reall faith of the Saints and Elect , which worketh by loue ; but onely such a faith , in appearance and common account : besides many other places , and those also which we haue forecited ; that one may conuince it , where he saith vpon 2. Tim. 2. 19. Horum fides , quae per dilectionem operatur , profecto aut omnino non deficit , aut si qui sunt , quorum deficit , reparatur antequam vita ista finiatur , & deleta , quae intercurrerat , iniquitate , vsque in finem perseuerantia deputatur : The faith of those , which worketh by loue , eyther doth not faile at all , or if there be any , whose faith doth faile , it is repaired before this life be ended , and the inquity , which came betweene , being blotted out , perseuerance is deputed euen vnto the end . Yea , he saith definitiuely , Fides eius , qui aedificatur super Petram , pro qua etiam or auit Christus , ne deficiat , non deficit : His faith that is built vpon the Rocke , for the which also Christ prayed , that it should not faile , faileth not . And Christ saith expresly , That the house built vpon the Rocke , faileth not , but standeth firme against all windes and waues of tentations . The Rocke is Christ , and the house vpon this Rocke , is euery true beleeuer . But say , that former allegation out of Augustine , had beene altogether set downe by him , eyther in those termes , or in that sense as the Author citeth it ; what if one such speech tending that way , should haue fallen from that excellent holy man ? shall that one preponderate the whole tenure of St , Augustines workes ? Nay , rather let it bee interpreted by his other sayings , than they be ouerthrowne and euacuate by this . And let the learned Author of that booke of the Gagge , so maintaine the truth of Christ in the maine current of his other writings , as they may not only extenuate , but wholly expiate and expunge ( to omit other things ) at least this blot , dropping from his penne . Augustine , though a most excellent light in Gods Church , yet wherein he saw his errours ( such was his rare humility , and dextrous ingenuity ) hee writ a Booke of Retractations . But for his Doctrine in the point of the Saints perseuerance in the state of grace , vnto the end , it is so cleare , and consonant to the Scriptures , that it needes no retractation ; and as vneasie it is almost by any wit to bee peruerted , as subuerted . Onely let not a misalledged place , or a mis-conceiued allegation out of Augustine , stand as the Rest , whereon the state of the Doctrine of the Church of England must lye at hazzard . Nor euer let it be said , that the Doctrine of the faith of the Church of England is any other , than the Doctrine of the Catholick faith , which is built vpon the holy Scriptures , the onely adaequate obiect and rule of Catholike faith . Now the ground and foundation of perseuerance in grace vnto the end , is the eternall decree and act of Gods good pleasure and will , in predestinating and electing a certaine number of men out of the corrupt masse of mankinde , to be saued in and through Iesus Christ. So that the certainty of perserance of the elect Saints , depends vpon the immutability of that foundation of God , which stands sure , and hath Gods seale vpon it , The Lord knoweth who are his . And it is worth the noting , yea very materiall for the vnderstanding of the scope of the Apostle in that place , to obserue the words immediatly going befoee , vers . 18. where speaking of the heresie of Hymeneus and Phile●us , by whose meanes the faith of some was ouerthrowne : and least some hereupon might conclude , that therefore Gods elect may fall away from faith , the Apostle preuents , or at least remoues that obiection , inferring in the next words , Neuerthelesse the foundation of God stands sure , &c. Yea this foundation of God stands so sure , as that it stands not idle and empty , but still in all ages , in all places where Christ is preached , the elect are effectually called , and built vpon it , vntill the full and finall consummation of the holy and heauenly Temple of God. So that as the Apostle saith , Whom God did predestinate , them he also called ; and whom he called , them he also iustified ; and whom hee iustified , them hee also glorified . Note here the golden chaine of mans saluation . Our glorification is chained to our iustification ; our iustification to our effectuall vocation ; our effectuall vocation , iustification , glorification , begunne here in grace , and consummate hereafter in glory , are all chained inseparably to predestination , Gods foundation . Whereupon S. Augustine saith , Quos praedestinauit , ipsos & vocauit , illa scilicet vocatione , secundum propositum ; non ergo alios , sed quos praedestinauit , ipsos & vocauit : nec alios , sed quos ita vocauit , ipsos , & iustificauit : nec alios , sed quos praedestinauit , vocauit , iustificauit , ipsos & glorificauit , illo vtique fine qui non habet finem : Whom he predestinated , them he also called , to wit , with that calling which is according to his purpose ; therefore none else , but whom hee predestinated , them he also called : nor any others , but whom he so called , them he also iustified : nor any others , but whom he hath predestinated , called , iustified , them he hath also glorified vnto the end , that hath no end . And De fide ad Petrum Diaconum . cap. 3. Illi cum Christo regnabunt , quos Deus gratuita bonitate sua praedestinauit ad Regnum : quoniam tales praedestinando praeparauit , vt Regno digni essent , praeparauit vtique secundum propositum vocandos , vt obediant : praeparauit iustificandos , vt accepta gratia rectè credant , & bene viuant : praeparauit etiam glorificandos , vt Christi cohaeredes effecti , Regnum coelorum sine fine possideant : They shall reigne with Christ , whom God of his free goodnesse hath predestinated to the Kingdome : for because by predestinating he hath prepared such , that they should be worthy of the Kingdome , he hath prepared them to be called according to his purpose , that they should obey : hee hath prepared them to be iustified , that hauing receiued grace , they should beleeue aright , and liue well : he hath prepared them also to be glorified , that being made coheires with Christ , they might possesse the Kingdome of heauen without end . Thus we see the maine reason of the Saints perseuerance in grace vnto the end , is grounded vpon the immutability of Gods election . So that the enemies of the truth , and of Gods glory , and louers of their owne glory , know well enough , that their Doctrine of vncertainty , and of falling away from grace , cannot stand , so long as Gods foundation remaineth sure : therefore they haue laboured tooth and nayle to vndermyne and blow vp this foundation of God , that so men might be as a tottering house built vpon the sand ; or as a Ship without an anchor , tossed vp and downe , and running vpon the danger of euery rocke and shelue , as St. Iames compares the faithlesse man to the winde-driuen waue , Iames 1. 6. Now as God hath preordained and elected vs , as to the end of our saluation , so to the meanes ordinary and conditionall , the Word and Sacraments , whereby wee should be in time effectually called to imbraoe by faith the onely absolute meanes of our saluation , Iesus Christ , in whom we are elected , and by whom we are mightily saued : So also hee hath ordained and appointed vs vnto holinesse of life and conuersation , wherein we should walke and perseuere vnto the end of this life , as it is in the definition . For good workes , being the proper , immediate , and necessary fruits of iustifying Faith , they become also the ordinary high-way to the Kindgome . They are via Regni , though not causa Regnandi : the way of the Kingdome , but not the cause of making vs Kings . Hereupon the Apostle saith , Ephes. 1. 4. That God hath chosen vs in Christ before the foundation of the world , that we should be holy and without blame before him in loue . And Chapt. 2. 10. We are his workemanship created in Christ Iesus vnto good workes , which God hath before ordained , that we should walke in them . Here the Apostle speakes of the new creature , of the regenerate man , created , or re-created in Christ Iesus ; created in Christ Iesus vnto good workes , that we should walke in them . For the good workes of a regenerate man , as they are euidences of true faith , so they are excellent meanes to preserue vs from falling , and to make vs perseuere in grace vnto the end . Therfore St. Peter saith , 2. Pet. 1. 10. Wherefore , Brethren , the rather giue diligence to make your calling and election sure ; for if yee doe these things , ye shall neuer fall . These things ; namely such as hee spake of in the fift , sixt , and seuen Verses : to wit , all kinde of good workes . For so ( saith he ) an entrance shall be ministred vnto you aboundantly , into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ. Obiect . But some will here obiect , that for as much as the Apostle doth vse [ If ] here , as putting the assurance of our election vpon Ifs and And 's : therefore if a man continue not to doe these things , he shall fall ; and so consequently , the assurance of our perseuerance is only conditionall : So that it rests in vs , eyther to stand or fall from grace . Answ. For answer hereunto : True it is , that the aduersaries of this truth catch at all shadowes , whereby they may any way obscure this cleare Doctrine , that so all men might remaine still in the shadow of death ; as Adam would haue done , when he thought to hide himselfe from God , by taking shrowd vnder the shadowie trees . Hereunto they adde sundry places of Scripture , as all such , where there is eyther any exhortation to take hold of grace , or any admonition to take heede of falling : As 1. Cor. 10. 12. Let him that thinketh hee standeth , take heede , lest hee fall . And Rom. 11. the Iewes fall is propounded to the called Gentiles , as an example of admonition , vers . 20. Because of vnbeliefe they were broken off , and thou standest by faith : Bee not high minded , but feare . And to omit many other , they alledge one maine place out of Ezech. 18. where God threateneth , That if the righteous forsake his righteousnesse , and commit iniquity ; in the iniquity that hee hath committed , he shall dye , and his former righteousnesse shall be remembred no more . From these and such like places the aduersaries would conclude , That a man may fall totally and finally from grace ; or at least they would waue the matter , and leaue it indifferent : sith ( say they ) we find such opposition in the Scripture about this point . Nay ( say they ) we can bring as many places , that make against certainty of election , and perseuerance in grace , as can be brought for it . So that the aduersaries ( I neede name none but the Pontificians ; for all that hold of their wicked Doctrine , though they seeme to abhorre the name of Pontificians , yet indeede they are one with them ) the aduersaries ( I say ) are hereupon very peremptory and insolent , because not vnderstanding the Scriptures , but peruerting them to their owne destruction , they thinke they are as fast and full on their side , as against them . Hereupon at the leastwise they would , I say , waue the matter , and make it indifferent , whether side a man choose . So that by hooke or by crooke they would bring in a new Diuinity , as Copernicus and his followers , a new Philosophy ; who , making demonstration , that the earth may as well moue round about in 24. houres , as the heauens ; therefore his disciples conclusion must be , that not the heauens , but the earth moueth about once in 24. houres . The motion whereof hath caused this brain-sicke giddinesse in these new Philosophicall Heretickes , or Hereticall Philosophers . But the grounds of Diuinity in this point in hand , are farre more demonstratiue and certaine , than that of Copernicus his Philosophy . For he can finde no certaine demonstration of the heauens motion , but that he can stoppe with his versatilous wit ; no more then my braine , earthy as it is , can be moued to beleeue his earths motion . But these Nouel-Diuines , must needes confesse , that the Doctrine of Gods election , effectuall vocation of the Elect , and their perseuerance in grace , is very clearly set down in the Scriptures . Which being so , while they would oppose other places of Scriptures against it , what doe they else , but goe about to make God a lyar , that with him should be Yea and Nay ? For if the Scripture be contradictory in the matter of saluation , then it should be no better than a lye ; and so God , the author of the Scripture , a lyar . But let God be true , and euery man a lyar . Yea , let the Scriptures be true , vniforme , consonant , and like themselues , and all such wresters and peruerters of the truth , lyars . But they cannot bring any one sentence of Scripture , to contradict this truth of the certainty of Gods election . The Scripture saith , The foundation of God stands sure , and hath the seale , The Lord knoweth who are his : but where can the aduersaries bring one place of Scripture contradictory , which saith , The foundation of God is vncertaine , without seale , The Lord knoweth not who are his ? The Scriptures saith of Apostates They went out from vs , but they were not of vs ; for had they been of vs , they had continued with vs : but where saith it the contrary , that Apostates were once the true Children of God , sealed vp in Gods foundation , and knowne of God to be his , and that they were once really of the number of Gods Elect ? The Scripture saith , It is impossible to deceiue the Elect , and to seduce them from Christ. The Scripture saith , He that is borne of God , sinneth not ; neyther can he sinne , because he is borne of God : that is , he cannot sinne vnto death ; namely , by sinne fall away from God finally . Where saith it , That he that is borne of God doth sinne vnto death , and so falleth totally and finally from God ? Indeede , if as Archimedes , that famous Mathematician and Engineer , who was so confident of his Art , that he durst say , he would remoue this whole terrestriall Globe , if he had but a Ground or Base to fasten his Engine vpon ( although the Base must needes be farre bigger than the Moueable . ) So they , if they could finde such a solid ground in Scripture , seruing their owne opinion , and preponderating the eternall vnmoueable truth of Gods election , as thereupon they could pitch their artificiall Engine ; much might be , that these rare Engineers , might Giant-like , be able to reere Mount Pelion vpon Mount Ossa , and so climbe to the top of Olympus : while by their faith , as a graine of scelerata Sinapis , they command the vnmoueable mountaine of Truth ( if the foundation of it did not stand the more sure ) to bee cast into the floating sea of their fleeting imagination . But ( say they ) the Scripture speaketh doubtfully in many places , as in those fore-alledged and other . To which all I answer in one word , that none of those fore-alledged places doe crosse or contradict the truth of God. Nay contrary , they are all as meanes , to bring the purpose of God to its small period and effect . For , Be not high minded , but feare : Let him that thinketh he standeth , take heede lest he fall : Worke out your saluation with feare and trembling : If ye doe these things , ye shall neuer fall : If a man abide not in me , he is cast forth as a branch , and is withered : If the righteous forsake his righteousness , and commit iniquity : and if there be any other Scriptures of this nature , eyther exhortatory or admonitory ( besides that they are excellent restrictiues to all sorts of men in generall , God extending his restraining grace euen to wicked men ) they are all necessary precepts , and soueraigne preseruatiues and antidotes , especially to the elect of God , to preserue them from falling . These places do not imply , that Gods elect may fall away : but they serue as meanes to preuent them , that they doe not fall . Now God hath ( as I said ) not only ordained the end , but all means tending thereunto . Of which meanes , those many exhortations and admonitions in Scripture are a speciall part . To this purpose Augustine speaketh excellently : Tene quod habes , ne alius accipiat Coronam tuam . Quod autem etiam perseueraturis Sanctis sic ista dicuntur , quasi eos perseueraturos habeatur incertum ; non aliter hoc audire debent , quibus expedit non altum sapere , sed timere . Hinc & Apostolis dicebatur , si manseritis in me : dicente illo , qui illos vtique sciebat esse mansuros . Et per Prophetam , si volueritis , & audieritis me ; cum sciret ipse , in quibus operaretur & velle . Et similia multa dicuntur , propter huius vtilitatem secreti , n● fortè quis extollatur , sed omnes etiam qui bene currunt , timeant , &c. that is , Hold that which thou hast , lest another take thy Crowne ( they are the words of the holy Ghost . ) Now that these things are so spoken euen to the Saints that shall perseuere , as if it were vncertaine whether they should perseuere ; they ought not to heare of this otherwise , whom it behooueth not to be high minded , but feare . Hence also it is said to the Apostles , If you shall abide in me : himselfe speaking it , who knew full well that they would abide in him . And by the Prophet , If ye be willing , and will harken vnto me ; when himselfe knew , in whom hee would worke euen to will. And many such things are spoken , for the profit of this secret , lest any should be puffed vp ; but that all , euen those that runne well , should feare . Hence it is that the Apostle saith , 2. Tim. 3. 16. All Scripture is giuen by inspiration of God , and is profitable for doctrine , for reproofe , for correction , for instruction in righteousnesse : that the man of God may be perfect , throughly furnished vnto all good workes . Note here how the holy Ghost , vnto the Doctrine of the Scripture , ioyneth reproofe and correction , as necessary meanes to bring Gods seruants to perfection . So that those places of Scripture , which deterre men from presumption and security , Gods Children make vse of them , as meanes to keep them in the way , not as stumbling blockes to take offence at , whereby to fall . If any here obiect that of Gregory , Video Paulum , &c. I see Paul called out of that cruelty of persecuting , to the grace of Apostleship ; and yet he so feareth , amidst Gods secret iudgements , as that euen after he is called , hee feareth to be a cast-away . For he saith , Castigo , I chastise my body , &c. 1. Cer. 9. and Phil. 3. I follow if I may comprehend , &c. Yea it was now said of him by the voice of the Lord , He is a chosen vessell vnto mee : and yet for all that , chastizing his body , hee feareth lest hee should be reproued , or cast away . Doth Gregory hence conclude , that the elect is vncertaine of saluation , or that it is possible for him to become a reprobate ? Nothing lesse . For note what the addeth there : Debet profectò , in spe esse non solum securitas , sed etiam timor in conuersatione , vt & illa certantes foueat , & iste torpentes pungat : There ought surely , there ought to be not onely security in our hope , but also feare in our conuersation ; that both the one ( security in hope ) may cheere those that fight , and the other ( feare ) checke and spurre them that faint . Vnde , &c. Whence ( saith he ) it is well spoken by the Prophet , They which feare the Lord , let them hope in the Lord. As if he said plainly , That mans hope is vainly confident , who refuseth to feare God in his conuersation . And lib 9. cap. 27. he further cleareth his minde herein , Sciendum est , quod viri sancti ita incerti sunt , vt confidant ; atque ita confidunt , vt tamen ex securitate non torpeant : We are to know , that holy men are so vncertaine , as that they are confident ; and are so confident , as that notwithstanding they droope not through security . So that such like places of Scripture , as teach vs to feare and tremble , being rightly vnderstood and applyed , they are so farre from shaking the certainty of our election and perseuerance in grace , that they tend exceedingly to the establishing of it . Yea they serue also to stoppe all foolish and carnall mens mouthes , that would ( forsooth ) in Christian policy haue this Doctrine of God smoothered and suppressed , as tending to make men carelesse of the meanes of saluation : Whereas on the contrary , seeing the wisedome of God hath tyed the meanes of saluation so inseparably and conditionally to his own purpose and good pleasure in our election : therefore all men being alike indangered vnto God , should not persist in their rebellion , to their further damnation , but should vse all diligence in the vse of those meanes , by which God doth worke saluation vnto vs. Tell me ( if politick respects may take such place ) A Kings subiects being all fallen ( without exception ) into a Premunire , hauing forfeited their estates and all : if now the King out of his speciall grace and fauour , haue resolued with himselfe to pardon such a number of them , as seemeth good vnto him , whose names he enrolleth in his booke of Arcana regni , not purposing to pardon any moe , but these onely ; yet withall hath appointed such and such meanes to be vsed , and conditions to be obserued , as he prescribeth , and so thus farre publisheth by Proclamation to all his subiects , that such is his determination and good pleasure , to pardon and spare a certaine number of his subiects , such as himselfe , out of speciall grace , hath made choice of ; but the number of the persons , and who they be , he concealeth in his brest , but reuealeth to them the meanes whereby hee will saue them : will any of his subiects be so desperately minded , as to say thus with himselfe , The King hath resolued to pardon a certain number , and no more , and to receiue them to fauour by such meanes as hee commandeth , by obeying such and such Lawes ; but sith I am vncertaine , whether I be one of that number or no , I will not take the paines to vse any such meanes , nor so much as endeauour to obserue those conditions , though neuer so easie , which he requireth in that behalfe ? Nay , will not all rather harken to the conditions , being all of them gracious , and no way grieuous , euery one for his part hoping , that he may be one of that number , whom the King hath resolued to receiue to grace and fauour againe , yea , and highly to aduance in his Kingdome ? If it bee but a running Lottery , wherein the whole Countrey is coosened , though there be but a few prizes to many blankes , yet how forward are men to aduenture their money , some pawning their very beds , and all to bee cheated ? Wee see there is no Papist so vncharitable , that though his neare kinsman , be it Father or Mother , or so , dye neuer so wicked , yet at the least in hope he is but in Purgatory , how will he empty his purse , yea how often , for so many Masses , to release him out againe ? although it be a most desperate aduenture ; nay , he will not stick perhaps to go a long Pilgrimage , and to doe some tedious Penance inioyned him by a sinnefull Priest , and all for the pardon of that sinne , whereof notwithstanding neyther the Priest can giue , nor himselfe receiue any assurance of pardon by such meanes at Gods hand - And shall not all men indangered to God for soule and all , be ready to entertaine and obserue all such conditions , prescribed by God , whereby they may be saued , and without which they cannot be saued ? Yes ( say these selfe-wise carnall Vniuersalists ) if we were but in as much hope of Gods fauour , as wee may be of a prize in a Lottery , we would hazzard all we haue , skin for skin , and all , to saue our life . Yea , or if it were in our owne power , so to vse the meanes prescribed , and the conditions imposed , as that thereby we might be saued , notwithstanding wee knew , that God had determined to saue but a few of many ; wee should bee willing to vse our best endeauour , in hope of the Kings fauour . But the case betweene God and man is otherwise . We are indeede all of vs fallen into a Premunire , and haue forfeited our whole estates , liues and liberties , for our Rebellion . But we heare , that though the King of his speciall grace , haue purposed to pardon , and to preferre a certaine small number in comparison of the rest ; but withall , that this pardon must be procured by such meanes , as no one of all his subiects , is in himselfe of ability and power to vse , and put in practice , vnlesse the King also giue vnto him a speciall strength to doe that which the King requireth : therefore what should I trouble my selfe for the matter ? I know the worst of it ; and seeing it is not in my power to helpe my selfe , let the King doe what he will : If I be one of those , whom he hath purposed to pardon , what should I need to take care any further ? But if not , what neede I bestow labour in vaine ? Yea , but withall obserue , though the grace , and the meanes , and the power of right vsing the meanes be of the King , because he will haue all the glory of working that , which all mans strength and wit could neuer haue accomplished : yet the King to his former decree hath added another clause , that notwithstanding the Kings purpose and decree , which may not be altered , notwithstanding the right vse of the meanes of procuring his pardon , depend vpon him alone ; yet the King hath peremptorily commanded all his subiects , none excepted , that if any shall dare to contemne , or neglect those meanes , which hee hath prescribed for the good of those , whom they chiefly concerne , that man shall not onely not be pardoned for his former rebellion , but bee bound ouer to a further condemnation , to suffer greater torments and tortures , than otherwise he should haue done . Tell mee now in this case , what subiect would be so foolehardy , as openly to contemne and reiect the commandement of the King ? and not rather to doe the best that lyeth in him to obserue those things which he commandeth ; seeing that of endeauour may come much good : but of contempt , certaine condemnation . Euen thus stands the case betweene God and vs : we haue all sinned , and forfeited our estates with God. He , of his mercy , hath purposed to saue a certaine number of vs condemned persons ; he hath withall prescribed the meanes , whereby he will saue that speciall number : yet the meanes are such , as though in their owne nature they bee gentle and easie ( for Christs yoake is easie , and his burthen light ) yet in regard of our impotency , it is in Gods power onely to enable vs to vse the meanes aright . Now , though God giue his speciall grace & strength to none , but those whom he hath appointed to saue ; yet forasmuch as we are ignorant who those be , whom he hath ordained to saue , and euery man may as well thinke himselfe to bee of the number , as any other ; and seeing though hee cannot of himselfe so much as will that which is truly good , but God worketh in vs both to will & to do , euen of his good pleasure : yet because God hath commanded all men indifferently to receiue and entertaine his commandements , and conditions , which wilfully to refuse , despise , and oppugne , heapeth vpon a man further condemnation , which was the miserable case of Corasin , Bethsaida , and Ierusalem , with her contemning , oppugning Iewes : and because God hath reserued this secret number to himselfe , both how many they be , and who they be , whom he hath purposed to saue , none knowing himselfe to be of the number , till hee be actually and effectually called , and haue receiued the white stone , the marke of his election , with the new name of the Sonne of God in it , which no man knoweth , but he that hath it ; nor any being so wicked , but he may proue to be one of the number of Gods elect , and so to be effectually called in due time : and because for any man to iudge himselfe , while he liueth in this world , to bee of the number of the reprobate , is a desperate iudgement , yea a preiudice of Gods purpose and grace , and a rash presumption , as daring to prye into Gods secrets , and to determine that as certaine , which God hath left vncertaine : therefore for a man to cauill at this truth of God , and thereupon to frame friuolous and foolish unreasonable reasons , to resist and contemne Gods ordinance ; what is it but to heape vpon himselfe greater and greater condemnation ? God will not in the meane time haue his truth dissembled , his glory diminished , his mercy despised , and his iustice disparaged . Let no man dare to say , Why doth he yet complaine ? Who art thou , vaine man , that pleadest against God ? take thou heede thou giuest not God further occasion to complaine of thee : Shall thy politicke , or rather braine-sicke reasons , be wiser than Gods wisedome ? God hath willed it so : And his will is aboue all humane reason . And Gods will is nothing but diuine reason , yea wisedome it selfe . But yet as a man , to answer thy reasons with reasons : Thou deniest the certainty of election , at least thou wouldst not haue it published and preached . Why ? What 's thy reason for it ? Because it makes men carelesse of the meanes . It is false ; it is not Gods good will and pleasure which he hath published , but it is thine owne peruerse and corrupt will , that makes thee carelesse and contemptuous . But by this reason of thine , which thou canst sub-diuide into manie branches , but all growing from the same carnall roote , to satisfie thine owne foolish reason , in desiring to haue this glorious truth of God dissembled or suppressed : thou wouldst destroy two precious things , infinitely more deare than a thousand worlds . The first is the glory of God , which is so nothing much manifested , as in this act of his , concerning his good pleasure in the disposing of mankind . It is that summary doctrine of Gods glory . So that to suppresse , or supplant this truth , is to strip God of his excellent glory . It is the saying of a iudicious and learned Diuine , Viciatur & adulteratur Religio , ●imulac minimum aliquid detrahitur ex Dei gloria : Religion comes then to be corrupted and adulterated , when once Gods glory suffereth the least detriment or diminution . No ( say they ) wee doe not take away Gods glory ; for we acknowledge his preuenting grace . Iust so did those aduersaries in Augustines time , with whom he had to deale , of whom he saith : A Pelagianorum porrò haeretica peruersitate tantum isti remoti sunt , propter quos haec agimus , vt lice● nondum velint fateri praedestinatos esse , qui per Dei gratiam fiant obedientes , atque permaneant , iam tamen fateantur , quod eorum praeueniat voluntatem , quibus datur h●c gratia : Now these men ( saith hee ) with whom wee haue to deale , are so much remote from the Hereticall peruersnesse of the Pelagians , that although they will not be brought to confesse , that they which by the grace of God are made obedient and remaine so , are predestinated ; yet notwithstanding they confesse , that this grace preuents the will of those , to whom it is giuen . But how ? Augustine discouers their deceit ; Ideo vitque ne gratis dari credatur gratia , sicut veritas loquitur , sed potius secundum praecedentis merita voluntatis , sicut contra veritatem Pelagianus error obloquitur : This must be so ( forsooth ) lest grace should be thought to be giuen gratis , as the truth speaketh , but rather according to the merits of mans precedent will , as the Pelagian errour gain-saieth the truth . So that in the conclusion , the Pelagians and Pontificians , with their confederates , conspire in the maine , not onely to diminish , but euen to demolish the glory of God. The second precious thing which thou wouldest destroy , is the saluation of the elect : Thou to make a reprobate by thy carnall reason to become at the best a formall hypocrite , puffed vp with the swelling pride of his selfe-righteousnesse , wouldst destroy that gracious purpose of God , in sauing impotent man , which purpose of God is the onely cause of the effectuall sauing of men : For , take away this purpose of God , and no man should be saued . And not onely Gods purpose to saue some , whom he will , doth in time effectually bring them vnto the state of grace in Christ : but also is so farre from making them carelesse , as it makes them the more carefull to continue in the state of grace . Yea , not only so , but God doth endowe all his with a care , and minde , and will , and power , to continue in his fauour and grace . And to this end , all things worke together , cooperate for good to them that loue God , to them that are called according to his purpose . Hath God giuen me the grace of faith , to beleeue in his Sonne Iesus Christ , whereby I come now to know , what I knew not before ; namely , that I am of the number of Gods elect , preordained to saluation before the foundation of the world ? Am I hereupon carelesse how I liue , because I haue receiued the euidence of Gods fauour towards mee in Christ ? Nay , now I begin to be more carefull , than euer before , that I may also attaine to the end of my saluation . And I am so much the more encouraged hereunto , not onely because I am ordained of God vnto it , but because now the Spirit of Christ dwelleth in me , strengthening , incouraging , comforting , confirming mee more and more in the obedience of faith , and sealing me vp vnto the day of Redemption . I know that God hath appointed to saue me , but not without meanes . He hath made the meanes easie vnto me , and he hath giuen mee both a minde & power to obserue the conditions , where I , through carnall infirmity still dwelling in me , faile ; yet still the means is in my way , which is to be renewed by repentance , humiliation , and obedience . I cannot now euer be resolued , that because I know I am one of Gods elect , therefore I will sinne , and liue as I list : but because I am one of Gods elect , redeemed by Iesus Christ ; therefore my whole resolution is , continually to set forth the prayses of him , that hath called mee out of darknesse , into his maruellous light . St. Iohn was of another minde than these men , where , 1. Ioh. 3. speaking of our knowledge and assurance of our blessed estate , in , and through , and with Christ , he addeth , vers . 3. He that hath this hope , purgeth himselfe , euen as hee is pure . So that the more certaine our faith and hope is of eternall life , the more carefull it makes vs of fitting and preparing ourselues thereunto . For he that hath this hope , purgeth himselfe . Tell me : a Prince being borne heire apparant to a Kingdome , because he is assured that none can preuent him of his right , is he therefore carelesse of his course of life , running riot , and playing the young Prodigall , and not rather disposeth himselfe , or at least is carefully brought vp vnder Tutors and Gouernours for that end , that by learning obedience in his youth and nonage , he may know the better how to Command , when he comes to weald the Scepter ? Now the Child of God , by his new birth , is borne heire apparant to the kingdome of glorie ; therefore while he is in his minoritie , in the Principalitie of grace , and because now he hath many infallible arguments to assure him of the Kingdome , is he either himselfe so carelesse , or is his heauenly Father so improuident , as not euery way to furnish him with those graces , beseeming such a Prince , whereby he may in time be throughly furnished , and accounted worthy to sit with Christ in his Throne ? Because old Symeon had a reuelation by the Holy Ghost , that he should not see death , before he had seen the Lord's Christ : Did he therefore ( as knowing God to be true in his promise ) neglect his ordinary meate , and other meanes for the sustentation , and preseruation of his life , because he was to liue certainely vntill he should see the Lord 's Christ ? Because King Ezechias had a gracious promise from God , that he should recouer of his pestilent disease , and within three dayes be able to goe vp vnto the house of the Lord , and moreouer , that he had fifteene yeeres added of God vnto his dayes ; was Ezechias therefore carelesse of vsing the meanes for his recouery , which the Lord had prescribed , and so for the prolonging of his life , which the Lord had promised ? Did he not , according to Gods direction , take and apply the lumpe of dry Figgs to the plague-sore , and so recouered ? so that within three dayes he went vp vnto the house of the Lord , to offer the Sacrifice of praise . So the elect of God , being now effectually called to the state of grace , they haue a promise from God , that they shall neuer see death ( that spirituall death which Christ speaks of ) till they see the Lord 's Christ face to face , and know him by beatificall vision , euen as they are knowne : are they therefore carelesse of the spirirituall food of their soules , the Word and Sacraments , whereby they are preserued till they come to the fruition of this beatificall vision ? And being desperately sicke of the pestilence of sinne , and hauing health promised , and remedy prouided , are they therefore so carelesse , as not to put forth the hand of faith , to apply Christ , ( that lumpe of figgs , that cluster of grapes , that balme of Gilead ) to their pestilential sore , that recouering perfect health thereby , they may after three dayes be raised vp , and be able vpon the feet of their holiest affections to ascend vnto the house of the Lord , not made with hands , but eternall in the heauens , there to sing Haleluiahs of praise to God for euermore ? I will conclude this with S. August . first , for the confirmation of this Catholike truth ; Non solum ergo praedicatione praedestinationis ab hoc opere ( nempe , sanctificationis ) non impeditur ( electus ) verum ab hoc adiuuatur , vt cum gloriatur , in Domino glorietur : Therefore by the preaching of predestination , the elect is not onely not hindered from this worke , to wit , of sanctification , but also is helped hereunto , that when he glorieth , he may glorie in the Lord. And againe for confutation of Pelagian and Pontifician ( I had almost said also Arminian ) falshood , who say all with one voyce , Si non vultis obedientiam ad quam nos accenditis , in nostro corde frigescere , nolite nobis istam Dei gratiam praedicare , quam Deum dare fatemur , quam et nos vt faciamus hortamini : If ( say the Pelagians ) ye will not haue that obedience , to which you inflame vs , to frieze in our hearts , do not preach vnto vs that grace of God , which we confesse God is the giuer of , and which you exhort vs to doe . Augustine thus concludeth against such : Ego autem nolo exaggerare meis verbis , sed illis potius cogitandum relinquo , vt videant quale sit , quod sibi persuaserunt , praedicatione praedestinationis audientibus plus desperationis quam exhortationis afferri : hoc est enim dicere , tunc de sua salute hominem desperare , quando spem suam non in seipso , sed in Deo didicerit ponere : cum propheta clamet , Maledictus omnis , qui spem ponit in homine : Now I will not exaggerate the matter with my words ( saith he ) but I rather leaue it to them to consider , that they may see what that is , which they haue perswaded themselues , that by the preaching of predestination , the hearers are possessed rather with desperation , then with exhortation : for this is all one , as to say , that then a man despaireth of his saluation , when he hath learned to put his hope not in himselfe , but in God : whereas the Prophet proclaymeth , Cursed is euery one that putteth his hope in man. Therefore , saith he , Miror , homines infirmitati suae se malle committere , quam firmitati promissionis Dei : I wonder , that men had rather commit themselues to their owne infirmitie , than to the certaintie of Gods promise . But who be they that receiue not this Gospell of God ? The Apostle resolueth it , 2. Cor. 4. 3. If our Gospell bee hid , it is hid to them that are lost ; in whom the God of this world hath blinded the mindes of them that beleeue not , lest the light of the glorious Gospell of Christ , who is the image of God , should shine vnto them . And who are they that peruert the Scriptures to their owne destruction , but as St. Peter saith , the vnlearned and the vnstable ? such as are vnlearned in the mysterie of Christ , and vnstable in the faith of Christ. And euen that fore cited place of Ezech. 18. which these men hold as the Cittadell and strongest Fort where they haue planted all their munition , is ( besides many other ) sufficient to argue their iudgement of too great leuity . For what righteousnesse ( I pray you ) is that , which the Prophet there speakes of ? Is it that righteousnesse , whereby wee are iustified in Gods sight ? Nothing lesse . For that righteousnesse is properly the state of grace . Nay , it is plain , that the righteousnes there mentioned , is only a morall externall righteousnesse , such as we finde in Gen. 18. 26. What if there be fifty righteous in Sodome ? that is , so many morall men , that were not tainted with the crying sinnes of that City . Was there any other grace to bee expected among the Sodomites , than onely a restraining grace , which yet not ten in the whole City were found to haue ? And that the Lord speakes of morall righteousnesse here , reade the 5. 6. 7. 8. and 9. Verses of the same Chapter of Ezechiel . But it is there said , That a man shall liue in that righteousnesse , and shall not dye . True. But how liue ? Is it not spoken in regard of temporall death , and temporall iudgements , threatened in the former Chapter , to which also the Prouerbe in the 18. Chapter hath reference ; which Prouerbe also gaue occasion to this whole Chapter ? Where the Lord shewing himselfe to be an vpright and vnpartiall God , both iust and mercifull , concludes with an exhortation to repentance and conuersion ; which is the proper vse and vp-shot ( as wee said before ) of all such places of Scripture . But to conclude hence , that because it is said here , If the righteous forsake his righteousnesse : that therefore Gods elect may fall finally from grace : What is it else but to conclude , That all that are called righteous in the Scriptures , are the elect of God ; and so consequently , that the very Elect may fall finally from grace ; and also that those righteous , mentioned Matth. 9 13. whom Christ came not to call , if they perseuere in that their Pharisaicall righteousnesse , shall not dye , but therein liue eternally . But for as much as these Pontifician Pelagians , or call them what you will , how soeuer their Doctrine goe as yet vailed , as wanting fit opportunity to venditate it self publickly vpon the Stage , although it begin to vent it selfe already , not in obscure corners , but in the Scorners Chaire , as hauing no small Patrons and Aduocates to plead its cause , if the season serued : yet because this Canker begins to spread it selfe , yea euen in the purest Church of Christ ; nay , ceazing vpon the very eyes themselues , so that in time wee may feare , lest as Laban , they obtrude vpon vs bleare-eyed Leah , in stead of cleare-eyed beautifull Rachel ; not wanting plausible reason to make it good , how contrary to faith soeuer , as Laban did , saying it was not the manner of the Countrey . Let these for the better commendation of their politicke Doctrine , giue vs some taste and proofe of the goodnesse of it . It seemeth they haue much to say for themselues : but if their Doctrine be built vpon such firme ground of policy and wisdome , as ( seeing Gods wisdome is no longer able to do it ) to make men more carefull of liuing well , let these great Reformers of the world giue vs a precedent in the reformation of their owne house * . No doubt these men are of a most refined stampe , sublimated to the very quintessence of humane purity , and perfection of vertue . Well , audiamus bellum puerum , as Cato said : Let vs heare , nay let vs see , these faire Lamia's . Indeede deformed Lamia , being finely flowted by the Orator , for his prating , could answer for himselfe , Vultum mihi fingere non potui , ingenium potui : I could not frame vnto my selfe a faire feature , but wit I could . Then said Cato , Audiamus disertum : Let vs heare the witty youth . But these men haue been able to frame vnto themselues both beauty and wit ; wit , to inuent and compose a new plat-forme of vertue , a new way to Heauen : and beauty to expresse this vertue , and to demonstrate this way with the very hand of their owne immaculate exemplary life . Let them therefore come forth vpon the Stage , and act before vs but a Scene of their Christian life . Wee are willing to be Spectators of this rare spectacle , and will be as beneuolous to giue them a Plaudite , if they deserue it , as by their fame and claime we are erected to a high expectation of their performance ; for we expect to see them act the parts ( not as common Actors and Comedians act others good parts vpon the Stage , whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Hypocrites haue their names , as Gregory saith , Haereticorum hypocrisis decoros ipsos hominibus ostendit : The hypocrysie of Heretickes makes them appeare beautifull vnto men : ) wee expect ( I say ) to see them act the parts , not of the ordinary ranke of morallmen ; but as they professe to goe before others in learning and wit : so let them goe before all men in sanctity of life and conuersation : which if they doe not , their owne Doctrine shall turne to their greater condemnation . For seeing they attribute so much to their naturall abilities , if they make it not good in their owne practice , God will say vnto them , Out of thine owne mouth will I condemne thee , thou euill seruant . Hast thou so much power to doe good , and dost it not ? If the Lord condemne that feare at the best , which is taught towards him by the precepts of men : how shall hee confound those , that for all their humane politicke precepts , come infinitely short of the feare of God in their liues ? But if not only defect of the true feare of God be found in them , but excesse of all corruption doe beare sway in their lusts , if they be extreame proud , couetous , ambitious , malicious , contemners of the true seruants of God , if back-biters , selfe-louers , louers of pleasures more than louers of God , hauing a forme of godlinesse , but denying the power thereof : what reward shall they haue for all their new deuices and quaint doctrines ? What honour with God ? What credit with men ? What comfort in themselues , but horrour of conscience ? What else can bee expected of such , as haue lost , or neuer had the true faith ? Can a bad tree bring forth good fruit , saith Christ ? Gregory compareth such to brazen Pipes , Sonum bene loquendi habent , sed sensum bene viuendi non habent : They haue the sound of saying well , but they haue not the sense of liuing well . But take their workes at the best , yet seeing they flowe not from the holy roote of sound faith , they are but as many flowers , whose colour is beautifull , but their sauour banefull . Such do stincke odious in the pure nostrils of God : yea they are abominable to the Church of God. As the same Gregory saith ; Quia nonnunquam haeretici , quanto magis in perfidiae errorem dilabuntur , tanto ampliùs in exteriori sese operatione custodiunt , ita vt agere prae caeteris magna videantur ; sancta vniuersalis Ecclesia cuncta eorum opera despicit , quae ex authoritate fidei non prodire perpendit : Because sometimes hereticks , the more they sinke into the errour of perfidiousnesse , so much the more warily doe they keepe themselues , in their exteriour operation , so that they may seeme in comparison of others , to doe great things : the holy vniuersall Church doth despise all their workes , which it considereth not to proceede from the authority of faith . Now hauing spoken of the nature of Predestination , according to the expresse tenure of the holy Scriptures ; come wee to set downe the certainty of Catholicke and true iustifying Faith , in regard of the certainty of predestination vnto grace , and of perseuerance therein vnto glory . The Pontificians alledge and obiect , That we cannot be certaine of our saluation ; but depend alwayes doubtfull , because ( say they ) we cannot know who is predestinate , and who shall perseuere in grace without speciall reuelation . Now true it is , that no beleeuer can know whether another be predestinate , or shall perseuere , but by speciall reuelation . Samuel came to know King Saul to be a reprobate , by speciall reuelation . Ananias came to know persecuting Saul to bee an elect vessell , by speciall reuelation . So Paul came to know , that Clement , and other his fellow-labourers , had their names written in the Booke of life . Againe , no man , how wicked soeuer , can know or conclude with himselfe , that he is a reprobate , but eyther by diuine reuelation , as Saul came to know this by Samuel from God , or else by the effects of finall impenitency and desperation : such as commit the sinne of the Holy Ghost especially . But that euery true beleeuer may , and doth come to know himselfe to be of the number of Gods elect , and predestinate vnto life , and that not onely by extraordinary reuelation from the Spirit of God , but by the illumination of iustifying Faith , and consequently is hereby assured of his perseuerance in grace vnto glory ; is a Doctrine most euident in the holy Scriptures . Two generall points therefore come here to be handled : First , that euery true beleeuer in Christ , may and doth certainly know , that hee is one of the number of Gods Elect. Secondly , that euery true beleeuer may , and doth know certainly , that he shall perseuere in grace vnto glory . For the first of these : Euery true beleeuer in Christ , may and doth certainly know , that hee is one of the number of Gods Elect. And this hee knoweth first by Faith. The Faith of Gods Elect is as a chrystall perspectiue glasse , though which euery true beleeuer clearely seeth himselfe enrolled in the Booke of life : Reioyce in this , saith Christ , that your names are written in Heauen . Now how can any man reioyce of that , whereof hee is vncertaine and doubtfull , and which he knoweth not ? So that for the Elect to reioyce , that their names are written in Heauen , in the Booke of life , must needes imply a certaine knowledge , that we are of the number of those , whose names are written in the Booke of life ; as also some in the Trent-Councell iudiciously alledged from this very place . But the aduersaries obiect , that this was spoken in especiall to the elect Disciples , to whom Christ gaue a speciall reuelation of their election . I answer with Augustine vpon these very words of the Gospell of Christ , In this reioyce , that your names are written in Heauen : Nullus fidelis habet spem , si nomen eius non est scriptum in coelo : No faithfull man hath any hope , if his name bee not written in Heauen . So that Augustine applyeth this speech of Christ to all the faithfull . As hee there saith , Non eos voluit gaudere ex eo , quod proprium habebant , sed ex eo , quod cum caeteris salutem tenebant . Inde voluit gaudere Apostolos , vnde gaudes & tu . Christ would not haue his Disciples to reioyce of that , which they had proper to themselues ( namely , of casting out Deuils , and of doing miracles ) but of their owne saluation , which they had common with others . For that very cause would hee haue his Disciples reioyce , for which thou also reioycest . Omnium fidelium , qui diligunt Christum , qui ambulant viam eius humiliter , quam ipse docuit humilis , nomina scripta sunt in Coelo . Cuiusuis contemptibilis in Ecclesia , qui credit in Christum , & diligit Christum , & amat pacem Christi , nomen scriptum est in Coelo ; cuius●ibet quem contemnis , &c. The names of all the faithfull , which loue Christ , which humbly walke in his way , which his humble selfe prescribed , are written in Heauen . The name of euery contemptible one in the Church , which beleeueth in Christ , and loueth Christ , and loueth the peace of Christ , is written in Heauen ; euen of euery one , whom thou contemnest . And what comparison between such a one , and the Apostles , who did so great miracles ? And yet the Apostles are checked , because they reioyced in a priuate good , and are charged to reioyce of that , whereof euen that contemptible one reioyceth . So Saint Augustine . So that the Apostles reioycing , that their names were written in Heauen , was not peculiar to them , but common to euery true beleeuer , the most contemptible whereof , is no lesse commanded to reioyce , that his name is written in Heauen , than the Apostles themselues were . If therefore all the faithfull must reioyce , that their names are written in Heauen , then they must needes certainly know , not coniecturally suppose , or vainely presume , that they are of the number of Gods Elect. For else , to reioyce of that , where of they haue no certaine knowledge , were but the flash of a false ioy . But Christ bids vs reioyce truely and really . All therefore , whose names are written in Heauen , know it to bee so , sith they are bid to reioyce of it . And if this knowledge come not but by reuelation , yet it is no speciall reuelation to some few beleeuers onely , but it is giuen to all true beleeuers in common . Yea , all the elect , euen euery true beleeuer , knoweth this by his Faith , and the fruits of it , as Hope and Loue , &c. This the Apostle sheweth , 2. Cor. 13. 5. Examine your selues , whether yee be in the Faith ; prooue your owne selues . Know yee not your owne selues , how that Iesus Christ is in you , except yee be Reprobates ? A most emphaticall speech . Examine : What ? your selues . Wherein ? Whether yee be in the Faith : yea , Prooue your owne selues herein : And let this be the proofe of your Faith , to know your selues to be in Christ , and Christ to be in you . For this is proper to the elect of God , yea , to all the elect in Christ , to know themselues to be of that number , euen by the proofe and testimonie of their Faith. Which knowledge hee who neuer hath , is a Reprobate , by the Apostles Sentence . For if Christ be in you , then are you of the number of Gods elect : and Christ dwelleth in vs by Faith ; and by Faith , wee know that Christ dwelleth in vs ; by which , wee know that wee are not Reprobates : And if wee know wee are no Reprobates , then wee know certainely , that wee are of Gods elect . Hereupon Saint Augustine sayth : Fides , quae per dilectionem operatur , si est in vobis , iam pertinetis ad praedestinatos , vocatos , iustificatos ; ergo crescat in vobis : Faith , which worketh by loue , if it be in you , you doe now belong to the number of the Predestinate , of the Called , of the Iustified ; therefore let Faith grow in you . Saint Iohn also sheweth this excellently , saying , Hee that beleeueth in the Sonne of God , hath the witnesse in himselfe . So that our Faith in Christ , is our infallible witnesse , that wee are Christs , and Christ is ours ; and so consequently , that wee are predestinate and elect in Christ. For if any man doubt of this Record of Faith , what it is , and wherein it consisteth , the same Apostle makes it yet more euident , ( Verse 11. ) saying ; And this is the Record , that God hath giuen to vs eternall life , and this life is in his Sonne . And can wee haue this Witnesse , this Record of Faith in ourselues , and not thereby certainely know , that wee are of the number of Gods elect , when wee thus finde the infallible proofe and effect of it in vs ? Eternall life is the infallible effect of our election . But by Faith wee know that wee haue eternall life : For this is the Record , euen our Faith. Yea , this infallible knowledge is that which the Apostle doth purposely write , to informe vs of : For Verse 13. he sayth , These things haue I written vnto you that beleeue in the Name of the Sonne of God. To what end ? That yee may know : What ? That yee may know , ( not , that yee may haue some probable coniecture , but that yee may know ) What ? that yee haue eternall life : Not onely that yee shall haue it , but that yee alreadie haue it ( than which , nothing is more sure and certaine ) and that yee may beleeue on the Name of the Sonne of God. And this is the confidence that wee haue in him , &c. Now , hath euery true Beleeuer eternall Life ? And doth hee know this by Faith ? And doth hee not then know , that hee is of the number of Gods elect ? Let all Pontifician Sophistry heere stoppe the Mouth of Contradiction : Let it submit to the inuincible and cleare Truth of God. Thus hauing declared the infallible certaintie of Saluation , sealed vnto vs by a liuely iustifying Faith ; which makes a man so perswaded of his Election and Predestination , as that it makes him to reioyce that his name is written in Heauen : it followeth now , in the next place , to shew the certaintie of Faith , as touching our perseuerance vnto the end . Now our perseuerance in Grace , is a necessarie consequent effect of our Election and Predestination in Christ vnto Glory : So that being sure wee are of the number of Gods Elect , wee are also sure , that wee shall also continue and perseuere in Grace vnto the end , whereunto wee are elected . As Augustine sayth : Quis in aeternam vitam potuit ordinari , nisi perseuerantiae dono ? Who could be ordained to eternall Life , without the gift of Perseuerance ? So that for a man to know hee is written in the Booke of Life , of Gods Election , is consequently to know , that hee shall perseuere vnto the end . Doe wee know , that God loues vs in Christ ? Then doe we also know , that vnto the end hee loueth vs. Wee know , that he that hath begun the good worke of Grace in vs , will also performe it vnto the end . Wee know , with the Apostle , that nothing shall separate vs from the loue of God , which is in Christ Iesus our Lord. The Pontificians would faine restraine the Apostles perswasion , and extend it no farther than to himselfe , as a speciall reuelation of the certaintie of his owne saluation . But hee sayth expressely , Nothing shall separate V● ; hee sayth not , Mee alone , but Vs. As hee plainely expresseth elsewhere , saying : Wee know , that if our Earthly House of this Tabernacle were dissolued , wee haue a Building of God , a House not made with hands , eternall in the Heauens . Hee sayth not onely , I know , but Wee know . Saint Augustine vpon these words of Christ ( You haue not chosen me , but I haue chosen you , and ordained you , that yee should goe , and bring forth fruit , and that your fruit should remaine ) sayth thus ▪ Quibus verbis eis non solùm iustitiam , verùm etiam in illa perseuerantiam se dedisse monstrauit . Christo enim sic eos ponentevt eant , & fructum afferant , & fructus eorum maneat : quis , audeat dicere , Forsitan non manebit ? Sine poenitentia sunt enim dona & vocatio Dei , sed vocatio eorum , qui secundum propositum vocati sunt . Pro his ergo interpellante Christo , non deficiet fides eorum , sine dubio non deficiet vsque in finem : that is , By which words of Christ , sayth Augustine , hee declared , that hee gaue vnto them not onely Righteousnesse , but also Perseuerance in the same . For , Christ so ordayning them , that they should goe , and bring forth fruit , and that their fruit should remaine ; who dare then say , Perhaps it shall not remaine ? For the Gifts and Calling of God ( to wit , the Calling of those , who are the Called according to his purpose ) are without repentance . Christ therefore making intercession for these , their Faith shall not faile , without doubt it shall not faile vnto the end . Who then shall dare to say the contrarie ? Yes : the all-daring Pontificians dare say , Forsitan non manebit ; Perhaps Faith shall not remaine : and , It is doubtfull whether such Faith shall continue vnto the end . But me thinkes I heare the Pontificians say , Saint Augustine doth not yet say , That the Elect doe know certainely , that they shall perseuere vnto the end . No ? Quis audeat dicere , Forsitan non manebit ? Who dare say , Perhaps it shall not continue ? And shall the Elect themselues , who bring forth this Fruit , and haue this Faith , say , Perhaps they shall not perseuere ? Or , that their perseuerance is doubtfull ? Yea , if none ought to doubt of it , much lesse themselues . The same Augustine sayth againe : Quando rogauit Christus , ne fides Petri deficeret , quid aliud rogauit , ni●i vt haberet in fide liberrimam , fortissimam , inuictisfimam , perseuerantissimem voluntatem ? When Christ prayed , that Peters Faith should not faile ; what else did he pray for , but that in his Faith hee might haue a most free , most firme , most inuincible , and most perseuering Will ? And Christs prayer cannot bee in vaine , as Augustine sayth . Now , if Faith haue a most constant Will to perseuere , doth not the Faithfull certainely know that hee shall perseuere , sith hee cannot but know his owne Will ; as also , that this Will of his is established by Christs effectuall prayer ? Hence , Saint Augustine to Consentius , sayth : Quis it a euanescat , vt existimet Petrum hoc habuisse in corde , quod in ore , quando Christum negauit ? Nempe in illa negatione intus veritatem tenebat , & foris mendacium proferebat : Who so vaine , as to thinke , that Peter had that in his heart , which hee had in his mouth , when hee denyed Christ ? For in that denyall , hee held the Truth inwardly , and vttered a Lye outwardly . But ( say they ) this was spoken specially to Peter . No , sayth Saint Augustine : Dicente Christo , Rogaui pro te , ne deficiat fides tua ; intelligamus ei dictum , qui aedificatur super P●●ra●s : Christ saying , I haue prayed for thee , that thy Faith faile not : let vs vnderstand it to bee spoken to him , who is built vpon the Rocke . By which place wee see , that Saint Augustine did neyther hold Peter to bee the Rocke : nor that stability of Faith was giuen to him alone , but to euery one built vpon the Rocke . But the Pontificians obiect , that both Saint Augustine and others doe say , that God onely knoweth who are the predestinate vnto life . And Bernard saith , Solus Deus scit , quos elegerit à principio : Onely God knoweth whom he hath chosen from the beginning . I answer , that when Bernard or Augustine , &c. say thus , it is euident they meane , that God onely knowes this secret immediately , and of himselfe alone ; also from eternity , and before the elect themselues , namely , before their effectuall vocation , come to know it : but that the Saints themselues , being now effectually called , doe know this mediately ; to wit , by meanes of their Faith giuen them of God , and by the infallible testimony of the Spirit of Christ dwelling in all the faithfull : let vs heare what Bernard saith ; Quando sine testimonio electos suos deserat Deus ? Aut certè qu●nam eis esse poterat consolatio inter spem & metum , sollicitudine anxia fluctuantibus , si nulluns omnino electionis suae habere testimonium mererentur ? When doth God leaue his elect without witnesse ? Or what consolation , I pray you , could they haue floating in an anxious doubtfulnesse betweene hope and feare , if they could obtaine no testimony at all of their election ? Quam enim requiem habene potest spiritus noster , dum praedestinationes suae nullum adhuc testimonium tenet ? For what rest can our spirit haue , while it retaineth as yet no testimony of its predestination ? And for perseuerance the same Bernard saith : Quis nos separabit à charitate Dei ? Hoc glutine , agglutinauit nos sibi ille diuinus intuitus à constitutione mundi , vt essemus sancti , & immaculati in conspectu eius , in charitate . Scimus enim , quia qui natus est ex Deo , non peecat , quia generatio coelestis sernat eum , Generatio coelestis est aeterna praedestinatio , qua Deus praeuidit eos conformes fieri imagini Filij sui . Ex his nullus peccat ; id est , in peccato perseuerat : quia nouit Dominus qui sunt eius , & propositum Dei manet immobile : Who shall separate vs from the loue of God ? With this glue , that diuine looke and respect of God vpon vs hath from the foundation of the world cemented vs vnto himselfe , that wee should be holy , and without blame before him , in loue . For wee know , that hee that is borne of God , sinneth not , because the heauenly generation preserueth him . The heauenly generation is the eternall predestination , whereby God did fore-see , that wee should be made conformable vnto the image of his Son. Of these , none sinneth ; that is , none perseuereth in sin , because the Lord knoweth who are his , and the purpose of God abideth vnmoueable . So Bernard . Now of the certainty of Faith in the particular apprehension and application of the whole mystery of our redemption , wee haue spoken largely before in the fifteenth Chapter . Onely let mee adde here one saying of Bernard : Noli me tangere ( inquit , Iohn 20. ) hoc est , desuesce huic seducibili sensui : innitere Verbo , fidei assuesce : fides nescia falli ; fides inuisibilia comprehendens , sensus penuriam non sentit . Denique transgreditur fines etiam rationis humanae , naturae vsum , experientiae terminos . Disce id habere certiùs , id tutiùs sequi , quod illa suaserit . Noli me tangere : nondum enim ascendi ad Patrem meum ; nam tangi à fide voluit : Touch me not , saith Christ ; that is , dis-wont thy selfe with this seducible sense : rest on the Word , acquaint thy selfe with faith ; faith that knowes not how to bee deceiued ; faith that comprehendeth things inuisible , doth not feele the want of sense . For it transcendeth the bounds euen of humane reason , the vse of nature , and the limits of experience . Learne to account that for more certaine , to follow that more safely , which faith shall perswade thee of . Touch mee not ; for I am not yet ascended to my Father ; is as if he had said , he would then be touched by faith . Besides the sure and viue testimony of faith , we haue the attestation of Gods holy Spirit , the testimony whereof is no lesse infallible , than it is most euident in the heart of euery true beleeuer . This holy Spirit assureth all those , that beleeue in Christ , and belong to him , both of their election and perseuerance . This Spirit witnesseth to our spirits , that wee are the Sonnes of God ; that 's for our election and adoption : and the Apostle addes , If sonnes , then also heires , yea coheires with Christ of his Kingdome : that 's for our perseuerance . This Spirit sealeth all beleeuers , and is the earnest of our inheritance . Till when ? Euen vntill the redemption of the purchased possession , vnto the praise of his glory : that is , vntill the consummation of all our blessednesse in and with Christ. Therefore is the Holy Ghost the seale and earnest , euen of our perseuerance vnto glory . This Spirit is that Annointing , whereof Saint Iohn speaketh , The annointing , which yee haue receiued of him , abideth in you . And againe , Hereby wee know , that hee abideth in vs ; by the Spirit , which he hath giuen vs. And againe , Hereby wee know , that wee dwell in him , and bee in vs , because hee hath giuen vs of his Spirit . The Pontificians , and Vega by name , being consciously conuict , and pressed with these cleare euidences , are faine to flye to most miserable shifts and euasions . Forsitan , &c. saith Vega : * Perhaps it appeareth more probable , that eyther Saint Iohn spake these things of himselfe onely , and his fellow-Apostles : or else , that hee speakes not here of the mansion and habitation of the Spirit in some particular persons , but of his generall residence in the Church . Yea moreouer , saith hee , that testimony , whereby Paul proueth , that the faithfull doe not vnfitly call God Father , as wee call him in the Lords Prayer , is not any inward testimony , whereby the Holy Ghost doth testifie to euerie righteous man , that hee is absolutely the Sonne of God by grace : but this testimony ( forsooth ) is that glorious and most excellent testimony , whereby the Holy Ghost , by admirable signes and wonders , and peculiarly by his visible descending ( Acts 2. ) hath openly testified to all the world , that they are the Sonnes of God , which did receiue the Faith of Christ , and his Baptisme . But to assay to answer these Pontifician Peraduentures , and seeming Probabilities , what were it else , but to goe about to shape a coate for the Moone ? Such lunaticke interpretations , such miserable tergiuersations , such slye euasions , such absurd and senselesse shifts , such false and profane glosses , deserue no other answer than to be hissed and exploded out of euery common Schoole , yea whipped also and lashed out of Gods Sanctuary , for such their monstrous and shamelesse profanation of the sacred Truth . FINIS . Notes, typically marginal, from the original text Notes for div A17299-e230 Bellarmin . de Iustif. l. 1. c. 4. Act. 19. Hist. Concil . Trid. lib. 2. Concil . Trid. Sess. 6. Proem . cap. 2. 5. 7. Bern. Serm. ad Clerum . Et super Cant. Serm. 33. See Bulla Pii 4 super confirmatione Conc. Trid. & super Forma iuramenti professinis fidei . a Luke 22. 31. Amb. de fide l. 1. c. 8. Hier. ad Ctesiph . de libero arbitr . contra Pelag. Ep. 3. Notes for div A17299-e960 Concil . Trid. Ses. 6. cap. 5. Ibid. cap. 6. Free-will the mother of Romes preparatory workes . Vega lib. 6. de preparatione adultorum ad Iustif. cap. 12. * Per ●am paenitentiam , Which I translate Penance , according to the vsuall and vulgar language of their Rhemes Testament : nor haue they any other repentance but Penance . Can. 1. ●●el ●ist . 14. lib. ● ▪ quaest ▪ 2. Aqu. 12. qu. 114 art . 3. c. & ● . c. Aqu. 12 qu. 1●4 a. 6. c. quian , homo &c. The vanity and incongruitie of Popish preparation . Concil . Trid. Ses. 6. cap. 6. Aqu. 12. quaest . ● 14. art . 7. c. * This Councell speakes of a former and later grace , but names them not . Ses. 4. cap. 5. Concil . Trin. Ses. 6. Can. 5. a Doctè Richardus ( de statu inter hom . cap. ●2 . ) Cum audis liberum arbitrium esse captiuum , nihil aliud intellige , quàm infirmum , & natiuae potestatis virtute priuatum . Andr. Vega lib. 15. de vera & sicta iusti● . cap. ● . Concil . Trin. Ses. 6. cap. 5. Prima gratia , seu gratia gratis data : secunda gratia , seu gratia gratum saciens . Romes first and second grace . Aqu. 12. qu. 114 art . 3. 6. Aqu. 12. qu. 114 art . 5. ad 2. Aqu. 12. qu. 114 art . 3. c. Vega de meritis ex Congruo iustif . cap. 7. Ibid. propos . 3. A notable Pontifician shift . Ibid propos . 4. Fides & alia bona opera , quil us disponimur ad gratiam gratum facientem , qua ●or● aliter iustificamur , & simus accepti Deo , meritoria sunt ex Congruo eiusmodi gratiae , & nostra iustificationis . Soto de nat . & grat . lib. 2. cap. 4 de merito ex congruo . What the ancient Fathers vnderstood by the word Merit . August . Aug de tempore ser. 35. * Greg. in Fuang . hom . 34. * See Histor. Concil . Trid. lib. 2. Pontificians can with facility reconcile flat contradictions . Si quis dixerit , hominem suis operibus , quae vel per humanae naturae vires , vel per legis doctrinam siant , absque di●ina per Iesum Christum gratia , possè iustificari coram Deo , Anathema sit . Can. 1. Ioh. Sarisbury ▪ in Polychron . lib. 6 cap. 4. Greg. Past. Curae pars 3. admon . 33. Qui morbum suum nescit , quomodo medicum quaerit ? maior enim , quò citius , quia sit culpa , agnoscitur , co etiam celeriùs emendatur : minor verò , dum quasi nulla creditur , cò peiùs & securiùs in vsu retinetur . a Rom. 7. 18. b Gen. 6. c Rom. 7. 13. Se● . 6. Ca● . 7. Si quis dixerit , opera omnia , quae ante iustificationem fiunt , quacunque ratione facta sunt , verè esse peccata , vel odium Dei mereri , &c. Anathema sit . a Pelagians & Pontificians compared together . b Aug. contra Pelagianos . lib. 3. in fine . tom . 7. Aug. contra Iul. Pelag. lib. 4. cap. 3. tom . 7. Obiection . Answer . Why Romes doctrine of preparation is hereticall & antichristian . To receiue Christ , is to beleeue in him . Vega de meritis ex congruo iustis . q. 7. Vega de arg●● . pro nece● . bapt . cap. 15. Vega lib. 8. cap. 11. de argum . contra iustif . merit . ex congruo . * He should say , Romane-Catholickes . Pontificians make Philososophy a rule for Diuinitie . A premonition . Aug. de praed . & grat●om . 7. Aug. tract . 3. in Ioh. 1. Ambros. de volat . Gent. lib. 2. cap. 8. & ibid. lib. 1. cap. 9. Chrysost. in Rom. hom . 5. & 17. Aug. de praedest . sanct . cap. 12. Aug. in expos . Epist. ad Galat Aug. ad Simplicianum , l. 1. q. 2. tom . 4. Aug in Psal. 118 Concio 7. Aug. Epist. 105. ad Sixtum Com. praesbyt . Bern. in Cant. ser. 17. Ibid. August . Aqu 12. q. 114. Note the practice and common opinion of the Church of Rome in the point of merit of workes : wch is nothing else but the fruit of this their doctrine , which snake like lurketh vnder the greene leaues of subtile hypocrisie . Bern. de gratia & libero arbit . Concil . Trid. Sess. 6. cap. 5. & 6. What free will is left in vs in the state of corruption ▪ Bern. Ambros. de vocat Gentium l. 1. cap. 2. Chrysin Matth. ●1 . hom . 37. ●om . 2. 1 Kings , 3. 26 Free-will in corrupt nature Matth. 16. 17. 1. Cor. 2. 14. Aqu. 12. qu. 114 cap. 2. Aqu. Sum. q. 22. art . 6. cap. 1. Acts 16. 14. Iohn 17. 3. Esa. ●3 . 11. Aug Enchir. ad Laurent . tom . 3. Libero arbitrio malè vtens ho●● , & se perdidit , & ipsum . I●ech . 11. 19. Obiection . Aug. contra duas epist. Pelag . ad Bonif. ●●● . 2. Bern. de gratia & libero arbitrio . What Free-will is . Aug. de peccat . orig . contra Pelag . & Celest. lib. 2. tom . 7. Obiect . Hier. ad Ctesiphon . epist. 13. part . 1. tract . 2. Reasons ouerthrowing Popish preparation . Ioh. 3. 8. Luke 11. 20. 21 Cant. 1. 4. Aug de spiritu & litera ad Marcellinum . tom . 3. Ipsum velle credere , Deus operatur in homine , & in omnibus misericordia eius praeuenit nos . And Tract . 26. in Ioh. 5. tom . 9. Si trahimur ad Christum , ergo inuiti credimus . At credere nemo potest , nisi vol●ns . And , I lle quippe trahitur ad Christum , cui datur , vt credat in Christum . Aug. contra duas Epist. Pelag. ad Bonif. l. 1. Ier. 31. 18. 19. Obiect . Ans. Concil . Trid. sess . 6. can . 7. Obiection . Obiection . Answ. Obiect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Obiect . Ans. Iames 4. 6. ● . Kin. 4. 35. Matth. 25. Oleum & opera perdiderunt . Rom. 11. 24. Gen. 19. 11. Reu. 11. 8. Concil . Trid. Ses. 6. cap. 7. * What they meane by sanctification and renouation , may be seene chap. 13. to wit , pilgrimage , vigils , almes ( specially to the Friars ) Pater nosters , Auemaries , oblations , fastings , vowes of chastitie , &c. also sacramentall confession , and satisfactions . chap. 14. a Hist. Concil . Trid. Soto de nat . & grat . lib. 2. c. 20. Soto de nat . & grat . lib. 2. c. 6. quo termini controuersiae exponuntur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 2. Rom. 3. 28. Vega de descript . iustif . l. 5. in c. 4. decret● de iustificatione . cap. 11. Soto de nat . & grat . lib. 2. c. 20. Vega de vera & sicta iustis . lib. 15. cap. 2. * Latinè dicere . Ibid. Greg. moral . lib. 1. cap. 37. Aug. Soliloq lib. cap. 15. tom . 9. Bellar. de iustif . l. 2. c. 8. Aug. de spiritu & litera ad Marcellinum tom . 3. This place makes amends for that other , De praed . sanct . l. 1. c. 7. Bern. de annunciat . Maria. Ser. 1. Iob. 38. & 40. Condemnation by way of opposition , implyeth iustification . Templer . Metaph . lib. ● . cap. ● ▪ probl . 9. Soto de nat . & grat . lib. 2. cap. 5. in fine . Obiect . Vega de iustif . quaest . 1. Heb. 11. Aug. expos . in Iob. 11. tract . 9. Luke 8. 46. * Cognitione ●ui . 2. Cor. 5. 21. Aug. Enchirid. cap. 41. Bern. epist. 190. ad Innocent . Rom 6. 20 Esay 53 ▪ Lyra vpon this place . 1 Pet. 2. 24. Esay 53. 12. Zach. 3. 3. Chrys. ex varii● in Mat. locis . hom . 6. Esa. 61. 10. Glos. ordin . Ambros. lib. 2. de Iacob & vita beata . Aug. de temp . ●●rb . serm . c. 7. Luke 4. 29. O admirable concourse of Gods wisedome and iustice . 2. Chron ▪ 19. 6. Prou. 28. 27. Sen●c . in Medea Matth. 27. 18. Matth. 27. 24. Ambros. in Psal ▪ 39. tom . 4. Esay 53. 9. Rom. 5. 9. 1 Thes. 1. 10. Imputation negatiue and affirmatiue . Psal. 32. 1. 2. Rom. 4. 7. 8. Esa. 9. 6. Christs both actiue and passiue obedience imputed to vs. Esa. 26. 12. Phil. 2. 7. Mar. 10. 45. Luke 17. 19. Ioh. 17. 19. Ioh. 17. 19. Rom ▪ 4. 6. The righteousnesse of his life , was as a perfume to to make his passion a sweet-smelling sacrifice . Stella in Luc. cap. 4. ini● . Luke 11. 24. 1 Cor 1. ●0 . Rom. 10. 6. Hist. Concil . Trid. l. 2. p. 157. Latina editio . Vega de ver● & fi●ia ius●if lib. 15. cap. 2 , Anbrosàn Psal. 39. Ambr. in epist. ad Gal. cap. 3. Aug de spir . & liter . ad Marceltom . 3. Aug. in Psal. 32. enar . Aug. ad Simplic ▪ lib. 1. qu●● . Aug. epist. 106. Bonifacio out Paulino . Aug. expos . epist. ad Galat. lib. Iust. Mart. in epist. ad Diog. ●ern . serm . ad ●ni●●c . temp . c. 11 Ibid. Bern. epist. 190. ad Innocent . A nbros . erat . ad Auxent . post epist. 32. Cyrit in Esai . lib. 5. cap. 59. in fine . Corde creditur ad iustitiam , ore autem ●it confessio ad salutem . Accepimus itaque à Deo verbum fidei , & confessionem . Quod quidem salutare est , & iustitiam conciliat . Iustificat enim sic impium Christus , quod & palam clamitat : Ecce , deleui vt nubem iniquitates tuas , & vt caliginem peccata tua Hec enim verbum fidei in nobis erit perpetuò , & de ore nostro non cessa●it , sed il'ud ad posteritatem vsque transmittemus : sic enim iustificabuntur & pesteri . Si enim semper Christus ●it & Deus & Dominus , nunquam definet fidei eius confessio apud eos , qui illius apparitionem agnouerunt . Concil . Trid. Ses. 6. cap. 7. & Can. 11. Concil . Tri● . Ses. 6. cap. 7. Concil . Trid. Ses. 5. cap. 8. Can. 9. & 11. Vega de iustis . grat . fide ▪ &c. qu. 2. Prima conclusio . Vega de praecipua causa iustific . qu. 3. Vega de iustis . grat . &c. qu. 1. propos . 2. Vega de praecipua causa iustif . quaest . 3. Vega's fiue reasons , why iustification is by the Apostle oftner attributed to faith , than to other vertues ▪ Aug. ibid. c. 7. Popish vnion . Rom. 4. 24. Vers. 16 ▪ Vers. 12. ●ern . in Cant. ser. 17. Aug. de verbis Apost . ser. 14. tom . 10. Concil . Trid. Ses. 6. cap. 7. Vega de iustit . & grat . qu. 1. Ibid. q. ● . Aug. in Iohan. Tract . 29. Aug. in Psa. 77. Aug de verbit Dom. in ●uang . secund . Ioh. ser. 61. Aug. secund . Ioh. ser. 60. de verbis Dom. Aug. epist. 12● ▪ ad Hon●rat . cap. 20. Bern. de consid . lib. 5. cap. 8. Bern. super Cant. ser. 71. Ioh. 15. 5. Phil. 2. 13. Esa. 10. 15. Esa. 26. 1● . 2. Sam. 9. 2. Sam. 19. H●●ace . Pro. 20. 6. Gal. 2. 20. 1. Cor. 12. 12. Psal. 133 ▪ Ephes. 5. 1 Cor. 6. 17. Psal. 104. Psal. 145. Ephes. 2. 20. 21. 22. Iohn 15. 4. 5. Rom 11. 24. Ephes. 5. 25. Ephes. 4. 15. 16. Reuel . 1. 6. Vega l ▪ 10. de inaequal . grat . & gloriae iustorune cap. 8. The title whereof is , De pulcherrima via concilian di Paulum cum Iacobo , quae nobis ex doctrine sancta Synodi illuxit : Of the most beautiful way of reconciling Paul with Iames , which was intimated vnto vs from the holy doctrine of the Synod . Greg. in 7 Psal. poenit ▪ in Psa. 51 If it be not a misprinting . See the Index printed at Madrid by publick authority ▪ Ann. 160● . See also Doctor Iames of Popish corruptions of the Fathers . Iames 2. 21. See Deut. 6. 25 the Geneua translation amisse . See the vulgar Latine , pro , Eritque iustitia nostra , Erit nostri misericors , si custod . * In the Pontifician sense . Conferre here the term Law , opposed to Faith ; not the Ceremoniall Law to Moral . Obiect . Luke 1. 74. Exod. 15. 25. Psal. 149. Luke 18. Aug. de peccatorum merit is & remiss●l . 2. c. 5 ▪ Aug. de verbis Domini ser. 36. Aug. de vtilit . & necess . poenit . hom . 50. Ambros. in Psal. 118. serm . 3. Colos. 2. 19. Matth. 18. ●sa . 43. 11. Iob 9 , ● . Am●r . de vocat . Gent. lib. 1. ca. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa. 1. 22. Ier. 6. 30. Rom. 4. 5. Aug. ●on●es . lib. 10. cap. 2. ● . Cor. 1. 30. Arist. polit . lib. 2 cap. 8. Tertul. aduers. Hermog . lib. Rom. 10. 1. Esa. 43. 11. Stella in Luc. cap. 4. Rom. 11. 6. Concil . Trid. Ses. 6. cap. 8. Dan. 2. 33. Rom , 6. 1. 2. Baron . an . 1076 n. 33. Baron . an . 1074 n. 7. Mat 23. 13. Iob 31. 5. Ambros. in Psalme 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Canaan : which is as much as to shew grace , fauour , or mercie . Ambros. ibid. Ambros. in epist. ad Hebr. cap. 4. Ambr. in Rom. 9 Ambr. de Iacob . & vita beata . lib. 2. cap. 2. Ambr. in Apol. Dauid . Ambros. in Rom. cap. 11. Note . 1. Cor. 14. 4. Phil. 3. 9. Possidonius in the beginning of St. Augustines workes . See Chemmtius his Examen of iustification * The like speech did venerable Bede vtter at his death : saying to his friends , I haue so liued among you , that I am not ashamed of my life , neither feare I to dye , because I haue almost gracious Redeemer . Remaines . Guil. Abbas in vita Bern. lib. 1. cap. 13. Elreidus Riuallensis Remaines . Heb. 12. 29. Esay 33. 14. Iames 2. 10. Gal. 3. 10. Esay . 29 13. Mat. 7. 22. Bellarm. de iustif . l. 5. c. 7. 〈…〉 . Greg. Moral . l. 35. c. 26. Luther l. artic . art . 35. Sixtus Sene. bibl . sact . l. 5. annot . 45. Greg. Moral . lib. 9 cap. 24. Gasper Contarenus . lib. de iustif . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 32. Mat. 23. 13. Gen. 26. 15. Ier. 2. 13. Ioseph . de Antiquit . Iud. lib. 13. cap. 17. Iohn 4. 21. 23. Esa. 12. 3. Esa. 30. 14. Mat. 9. 22. Iohn 9. Dom. Soto de nat . & grat . ● . 2. c. 5. Concil . Trid. Sess. 6. c. 15. can . 28. * Note the sugar-tongued serpent , pr●faning Scripture , by an hypocriticall mis-applying it to others , when it directly taxeth seducing Pontificians themselues . Vega de mortal . & verial peccat . l. 1. c. 14. Soto de nat & grat . l. 2. c. 7. Concil . Trid. Sess. 6. can . 28. Soto de nat . & grat . l. 2. c. 7. Soto ibid. Vega de iustif . grat . &c. qu. 1. Ibid. qu. 2. rat . 1. * His meaning is , by grace inherent , as hope , & loue , &c. ●erodot . lib. 1. Ibid. quaest . ● . Acts 26. Esay 47. 10. Vega de iustif . grat . &c. q. 1 propos . 5. This beeing that faith which some n●uelists call Euangelicall faith , which they distinguish in kinde from faith in Christ. Aqu 2. 2. qu. 4. 4. & qu. 19. 5. 1. The vanity of the distinction of faith formed and vnformed . Leo serm . 14. in Natiuit . Leo ibid. serm ▪ 10. Aug. de peccat . merit ▪ & remis ▪ lib. 2 ▪ cap. 29. Aug. de nat . & grat . lib. contra Pelag cap 44. 2. Pet. 1. 1. Greg. Moral . lib. 16. cap. 13. Greg. super Ezech . lib. 2. hom . 17. Aug. contr . duas Epist. Pelag. ad Bonific . l. 3. Obiects Greg. dialog . l. 4. c. 2. Fulgent . de incarnat . & grat . Dom. nostri Iesis Christi . c. 22. Aug. l. 50. homiliarum hom . 17. Ibid. Origenin Leuit. c. 3. hom . 3. 2 Pet. 1. 1. Chrys. in Rom cap. 3 serm 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Iohan . cap. 3. S. Basil. dicit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Basil. regul contract . definit . 80. A comparison . Aug. tract . 29. in Iohan. Obiection . Answ. Soto de nat . & grat . l. 2. 6. 7. Concil . Trid. Sess. 6. c. 6. Soto ibid. 1. Ioh. 3. 3. Rom. 4. 13. Marke 1. 15. Aug. Enchirid. cap. 5. a Chrysost. in Genes . cap. 15. hom . 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c ▪ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in Rom. cap. 10. hom . 17. Ambrose in Epist. ad Galat. cap. 3. Soto de nat . & grat l 2. c. 7. Designatur subiectum fidei esse intellectiuam potentiam , &c. Enchirid. Concil . Colon. Prouincial . de sacramento poenitentiae . pag. 87. Printed at Paris 1554. Bellar. de iustif . lib. 1. cap. 7. The subiect of sauing faith . Recordari , à Corde dicitur . Rom. 11. 18. Rom. 11. 16. Bern. de ordine vitae lib. Heb. 11. 6. Aug. de cognit . verae vitae c. 37. Aug. in Iohan. tract . 45. ex cap. 11. Iohn 17. 3. Aug. in Iohan. tract . 29. Aug. de verbis Apostoli . ser. 33. Aug. contra duas Epist. Pelagio . ad Bonifac . l. 1. c. 3. Bern. flores de fide . Hieror . Osorius de iustitia l. 1. Ibid. lib. 2. Grat. de consecrat . distinct . 4. Gloss. * Cap. vlt. Aug. de verbis Apost . serm . 33. ●om . 10. Aug. Enchir. c. 8 Aug. in Psa. 139 Praesatio . Chrysost. de fide Abrabae . serm . Ambros. in Psal. 118. serm . 22. Aug. in Psal. 32. Euang. Rom. 5. 1. &c. Concil . Trid. Sess. 6. cap. 15. 1. Sam. 19. Rom 1. 28. 29. Bern. serm . ad Pastores . Aug in Epist. Iohan. tract . 10. Aug. in Psal. 56. Aug. Epist. 23. Bonifacio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Chrylost in Epist . ad Colos. 1. Chrysost. ad populum Antioch . homil . 21. Iohn 3. 16. Greg. in Euang. homil . 29. tom . 2 Ambros. de incarnationis Domini sacramento lib. cap 1. Bellar ▪ de libero arbit . l. 1. c. 6. Bellar in his fift generall controuersie ▪ lib. 2. cap. 31. Et maior Catech . Nowell . desinitur fides sic . This the Church of Engl. doctrine . Soto de nat . & grat . l. 2. c. 7. Vega lib. 13. de lapsis & eorum reparatione . c. 31. Soto ibid. Concil . Trid. Sess. 6. cap. 6. ibid. Can. 14 ▪ Vega lib. 6. de praepar . adult . ad iustif . cap. 19 Ignorantia prauae dispositionis . cap. 18. ibid. in fine . 1. Pet. 1. 19. Orig. in Leuit. Maimony in tract . de sacrif . offerend . cap. 3. Ephes. 2. 12. Acts 8. 37. Origen super ●euit . Iob 19. 27. Iohn 3. Aug. in Ioan. tract . 12. c. 3. Abac. 2. 4. Iohn 20. 28. 29 * The most ancient and authenticke Creeds require explicit faith in Christ , and the promises of God in him . Histor. Concil . Trid. lib. 2. Concil . Trid. Sess. 6. cap. 9. * No rest or peace to the wicked . * Certainty of faith a great aduersary to Romane-Catholickes . a The Pontifician Opus operatum yoaked with Gods mercy and Christs merit . b Faith of fearfull Diuels approued and commended . Concil . Trid. Sess. 6. Can. 12. Can. 14. Chemnitij Examen de fide Iustisic . Ier. 2. 24. Soto de nat . & grat . lib. 3. c. 10. Luther . in Gen. cap. 4● . Liu. lib. 1. Do● . 1. Soto de nat . & grat . lib. 3. c. 10. Iudges 8. 21. Vega lib. 6. de incertitud . grat . cap. 2. Certainety of the true Catholicke faith , opposite to Romish vncertainety . Non poena , sed causa facit Martyrium . Euangelium facit Martyrium . Cypri . A troubled vnsettled conscience like the troubled sea . Iude 13. Vega de incertitud . grat . c. 25. Concil . Trid. Sess. 6. can . 15. * The reason is naught , if he meane that the knowledge of predestination must precede the knowledge of our iustification . For we do not therefore beleeue our iustification , because we must first know our predestination : but we come to know our predestination by the fruit of it , iustification . Histor. Concil . Trid. lib. 2. * Note the iudgement of some Pontificians themselues concerning their Schoole-men . * As we noted before out of Vega , reiecting the vulgar latine , when it makes not for his turne . * In this Councell of Trent , if the most learned and iudicious of them , had not beene ouerswayed by humane affection , no doubt , but the truth had preuailed in a great measure . Vega lib. 9. de incertitud . grat . Iob 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Concil . Trid. Sess. 6. c. 12. quoted in the Margent . Rom. 〈…〉 Pro. 28. 1. Vega l. 9. de incert . grat c. 11. * So Pagnin himselfe rendreth it by Vega's own confession . ibid. Note here , how impertinent this place is for Vega : sith hee would proue by it vncertainty of faith of a mans own saluation , whereas the place speakes of Daniels vncertainty of anothers saluation . Multa videntur , & non sunt . Eccle 5. 5. Aug. in . Psal. 50 or 51. vers . 8. * As Aug. de vera & falsa poe●itentia c. 19 expresseth himselfe : saying , Poenitere est poenam tenere , vt semper puniat in se vlciscendo , quod commisit peccando : ille poenam tenet , qui semper punit , quod commisisse dolet . tom . ● . V●e sa●huum̄ Cho●mah Thod●igneni . Psal. 91. 11. Matth. 4. 6. * Though the Text be , Yet 40. dayes . * Deuils . Iames 2. * Bulla Pii Quarti super forma iuramenti professionis fidei . Affixed to their Councell of Trent . a Bulla Pii Quarti P. R. super confirmatione Consilii Triden . & Sexti de officio delegati . lib. 1. Papa est Lex anima●a in terris : The Pope is aliuing Law vpon earth . And hee is said to haue all Lawes in the cabinet of his brest , as their extrauagants say . Ephes. 2. 20. Reuel , 8. 10. 11. Aug. Epist. lib. Epist. 130. Cirtensibus . Aug. de vnitate Eccles. c. 16 Aug. de Baptismo contra Donat . lib. 2. c. 3. * He excepts none , no not the Bishop of Rome . * Not a word of the Bishop of Romes authority ouer general Councels . Those former ages were ignorant of it . Aug. contra faustum Manichaeum , lib. 32. cap. 19. Aug. contra Epist. Manich. quam vocant sundamenti . lib. cap. 5. tom . 6. Iohn 4. 42. Aug Paulinae Epist. 112. August . contra Maxim. Arrian . Epist. lib. 3. c. 14. August . Tertul. aduersu● Hermog . lib. Chrys. in Mat. 24. hom . 49. ab incerto autore . Rom. 2. 29. Chrys. in Mat. 23. homil . 24. Acts 19. 35. Aug. contra literas Pe●illiani Dona●istae . lib. 3. cap. 6. * Marc. 9. 24. * Rom. 4. 18. Tremel & pascere fide . Esay 7. 9. * Heb. Lachasoth . Mat. 23. 37. Heb. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in Heb. 11. 1. homil . 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Theophrast . 〈◊〉 5. de causis plantarum . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vega lib. 14. de peccato mortali & ven●●li . Esay 28. 16. Pro. 28. 1. Psal. 112. 7. Matth. 9. * Psal. 19. Iosh. 10. Heb. 11. 35. a Bern. Epist. 190. b He meaneth the old Martyrs of the Church , that suffered for the true religion , not the new Martyrs of Rome , that iustly suffer for rebellion and treason . Concil . Trid. Sess. 6. Can. 12 13. 14. Acts 27. Acts 28. 1. Psal. 1. Chrysost. in Heb. 10. bom . 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Chrys in Rom. c. 4. serm . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. Ethica in fine definitionis 80. Basil. in Psal. 115. Basil. in asce●ica Tertul. lib. de Baptismo . * Vega de incertitud . grat . cap. 32. 33. 34. &c. Where hee takes vpon him to interpret the authorities of the Fathers , making against Pontifician vncertainty . Bern. e●ist . 19● * To wit , by Christ. Iohn 5. 39. Aug. in Psal. 144. 〈…〉 Ambros. de ●a●n & ●●●● lib. 2. ca● . 7. Ambr. in ●pist . ad Rom. ●a● . 1. Theoph. in Lu● . 16. Vega lib. 9. de incertitud . gra● . cap. 41. 2. Chron. 30. 18. 19. 20. vers . Ad Triarios res redijt . The Priests intention a Supercedeas to all certainty of faith . The testimonie of a good conscience . ●●ero . Godly loue a seale & badge of the certaintie of saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seneca . Heb. 12. 6. 2. Cor. 12. * Concil . Trid ▪ Scs. 6. cap. 13. Phil. 2. 12. 13. Aug. de nat ▪ & grat . contra Pelag. cap. 33. tom . 7. Aug. in Psal. 130. concio 4. Esay ●● . Aug. in Psal. 147. in prooemio Psal. 107. Concil . Trid. ses . 6. Can. 12. 13 Plato in Ph●done . Vega. * To wit the Trent-Fathers , so vsually termed by equiuocation . * By some good chance , doubtlesse . Vega lib. 12. de incertitud . praed . stinat . & perseuerantiae . c. 2 ▪ Saul , one of Vega's Elect. Aug. lib. 2. ●●●implic . qu. 1. Greg. lib. 4. ca. 3. in 1. Reg. 9. Salomon one of Vega's Reprobates , though once Elect. Salomon fell not away totally . Salomons fall as not totall , so not finall . Eccles. 2. 3. Aug confes . lib. 6. cap. 7. Numb . 20. 12. Example of Iudas . Matth. 10. ● . Iudas had not sauing grace . Aug. quaest . super Genes . lib. 1. qu. 117. tom . 4. Aug. in Psal. 55. Aug. de haeresibus ad Quod-vult-deum . lib. 6. 18. Cainites . Rom. 3. 22. 23. * We are too well acquainted with your Pontifician promises . ● . Pet. 2. Pro. 28. 14. Bern. in Septuages . serm . 1. Eccles. 9. 1. Psal. 137. Aug. de bono perseuer . lib. 2. cap. 16. Greg. moral . 6. Predestination defined . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See Beza and Erasmus on Rom. 8. Quid sit Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1. 48. When thou wast vnder the fig-tree , I knew the● . Greg. moral . lib. 2. cap. 4. Aug. de praedest . Svnct. l. 1. c. 18. Sic Arminiani , noui nostri Pelagiani . Nonne ergo certo futurum , quod praesciebat Deus ? Tum quorsum quaeso vniuersalis gratia ? Satis est , si gratia ijs tantū offeratur , quos Deus praesciuit accepturos , caeteris non item . Sed contra vniuersalem gratiam , scitè Chrysost. in Rom. 8. hom . 15. in haec verba , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. Sapientem nullius rei poenitere . Cic. 2. Tim. 2. 19. Dan. 6. 8. Aug. in Psal. 32. Consilium Domini manet in ae●ernum , &c. Aug. de praedest . Sanctor . l. 1. c. 18 Aug. Sent. 58. Aug. de ●iuit . Dei , l. 9. c. 23. Voluntas Dei certissima , quàm potentissima est . Voluntas Dei intra se est , non extra se. Ephes. 1. 9. Vers. 11. Aug. de praedest . Sanct. l. 1. c. 17. Iohn 15. Aug. ibid. Aug. Enchirid. cap. 94. 95. 99. tom . 3. Rom. 9. Ephes. 1. 9. Rom. 9. Aug. Epist. 105. ●ix to compres●ytero . Aug. de bon● perseuerant . cap. 12. com . 7. 1. Col. 1. 19. 2. ●ohn 1. 13 And who hath ●●●sted his wil ? Genes . 3. Aug. de correp . & grat . cap. 13. Psal. 147. 4. 5. Aug. de correp . & grat . cap. 14. Ambros. de vocat . Gent. lib. 1. * Secundum propositum gratiae Dei. Rom. 3. 23. 1. Ioh. 5. 20 ▪ Iohn 6 ▪ 44. Matth. 11. 27. Luk. 4. 34. & 41. Acts 4. 12. Rom. 11. 33. Acts 20. ●8 . Aug. de praedest . Sanct. lib. 9. Iohn 13. 1. Rom. 11. 29. 1. Ioh 2. 19. Aug. de correp . & grat . cap. 12. Obiect . Answ. Aug. de ●ide & operi . cap. 16. ●om . 4. Aug. de correp . & grat . cap. 5. By regenerate , he meaneth those that are baptized , and so seeme by their externall profession to be truly and really regenerate . Aug. ibid. New Gagge for an old Goose. Ch. 20. Aug. de correp . & grat . cap. 18. Aug. de b●no . perseuer . l. 2. 8. Aug. de correp . & grat . cap. 7. Aug. ibid. Mat. 7. ●5 . 4 Tim. 2. Rom. ● . Aug. de praedest . Sanct. lib. 2. Aug. de fide ad P. Diaconum . cap. 3. Genes . 3. Aug. de correp . & grat . cap. 13. Apoc. 3. 11. Greg. moral . lib. 29. cap. 9. First . Caluin . in Praecept . 1. Exod. 20. in initio . Aug. de bono perseuer . lib. 2. cap. 16. Second . Rom. 8. 28. Luke 2. 26. 2. King. 20. 6. Aug. de bono perseuer . li. 2. cap. 17. Ibid. cap. 19. Ibid. cap. 17. Ier. 17. 5. Aug. de praed . Sanct. lib. ● . c. ●● 2. Pet. 3. 16. Gen. 29. 26. * As Anacharsis said to Solon , professing he would reforme the whole Citie : Begin first , said hee , to reforme thine owne house . Plutarch . invita Solonis . Cic. de Oratore . lib. 3. Greg. moral . l. 3. cap. 18. Esay 29. 13. Greg. Moral . lib 33. cap. 16. Greg. ibid. l. 20. cap. 7. 1. Sam. 16. 1. Acts 9. 15. Phil. 4. 3. 1. Sam. 15. 26. Luke 10. 20. Aug. in Psal. 130. 2. Cor. 13. 5. Aug. de verbis Apost . ser. 16. 1. Iohn 5. 10. August . Rom. 8. Aug. de correp . & gra●ia , c. 12 Aug ibid. Aug. contra mendacium ad Consen ium , c. 6. to . 4. Obiect . Bern. in Octaua Paschae : Ser. 2. Bern. de triplici ●ohar . Sermo . Bern. super Cant. ser. 18. Rom. 8. 16. 17. Ephes. 1. 13. 14. 1. Ioh. 2. 27. 1. Ioh. 3. 24. 1. Ioh. 4. 13. * Perhaps , this is as true , as Iohns fellow-Apostles were then liuing , when Iohn wrote this Epistls . Vega lib. 9. de incertitud . grat . cap. 19. 
A17308	----	Truth's triumph ouer Trent: or, the great gulfe betweene Sion and Babylon That is, the vnreconcileable opposition betweene the Apostolicke Church of Christ, and the apostate synagogue of Antichrist, in the maine and fundamentall doctrine of iustification, for which the Church of England Christs spouse, hath iustly, through Gods mercie, for these manie yeares, according to Christs voyce, separated her selfe from Babylon, with whom from henceforth she must hold no communion. By H.B. rector of S. Mathews Friday-Street. Burton, Henry, 1578-1648. 1629 Approx. 911 KB of XML-encoded text transcribed from 199 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A17308 STC 4156 ESTC S107077 99842780 99842780 7468 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17308) Transcribed from: (Early English Books Online ; image set 7468) Images scanned from microfilm: (Early English books, 1475-1640 ; 735:02) Truth's triumph ouer Trent: or, the great gulfe betweene Sion and Babylon That is, the vnreconcileable opposition betweene the Apostolicke Church of Christ, and the apostate synagogue of Antichrist, in the maine and fundamentall doctrine of iustification, for which the Church of England Christs spouse, hath iustly, through Gods mercie, for these manie yeares, according to Christs voyce, separated her selfe from Babylon, with whom from henceforth she must hold no communion. By H.B. rector of S. Mathews Friday-Street. Burton, Henry, 1578-1648. [16], 373, [3] p. Printed [by Robert Young] for Mich. Sparke, London : 1629. H.B. = Henry Burton. Printer's name from STC. The last leaf is blank. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Justification -- Early works to 1800. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Rina Kor Sampled and proofread 2004-07 Rina Kor Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion TRUTH' 's TRIUMPH OVER TRENT : OR , THE GREAT GVLFE BETWEENE SION and BABYLON . THAT IS , The vnreconcileable opposition betweene the Apostolicke Church of CHRIST , and the Apostate Synagogue of ANTICHRIST , in the maine and fundamentall Doctrine of IVSTIFICATION , for which the Church of ENGLAND Christs Spouse , hath iustly , through Gods mercie , for these manie yeares , according to Christs voyce , separated her selfe from Babylon , with whom from henceforth she must hold no Communion . By H. B. Rector of S. Mathews Friday-Street . 2. COR. 6. 14 , 15 , 16. What fellowship hath righteousnesse with vnrighteousnesse ? and what communion hath light with darkenesse ? And what concord 〈…〉 Christ with Belial ? Or what part hath the Beleeuer with an Infidell ? And what agreement hath the Temple of God with Idols ? LONDON , Printed for MICH. SPARKE . 1629. To the High and Excellent , who inhabiteth Eternity , IESVS CHRIST , the Lord our Righteousnesse , the faithfull witnesse , the first begotten of the dead , the Prince of the Kings of the earth , who hath loued vs , and washed vs in his owne bloud , and hath made vs Kings and Priests vnto God , and his Father : Glory , Dominion , Blessing , Honour , Power , for euermore . Amen . MOst High and Holy Lord Iesus , to whom should a sinfull wretch , and worthlesse abiect presume to approach , but to thee his gracious Sauiour , and mercifull Redeemer ? Vouchsafe then , O Sun of righteousnes , to stretch thy healing wings ouer my fainting and feeble soule , now prostrate at thy beautifull and blessed feet , and so bathe & wash me in the fountain of thy precious bloud , as that I may be presented spotlesse before thy Fathers Throne , clad in the robes of thy perfect righteousnesse . Thou art that faithfull witnesse to confirme , yea that souereigne King , and supreme Iudge , to maintaine the cause of thine eternall truth against all Antichristian aduersaries . Vouchsafe therefore to patronize this poore labour , which the weakest & vnworthiest of all thy seruants , is bold here to consecrate to thy Name . It is but that small fruit and rivulet , which hath sprung from thee the liuing Roote , and Fountaine of all grace ; so as by iust right it is thine . Let thy power protect the worke and workman from all iniury of time ; and thy grace blesse the worke , both to the confirming of thy people in the sauing truth , and to the conuincing of the gain-sayer . Thou seest , O Lord , the presumption of Antichrist , and of his seduced seducing Apostles . Thou beholdest these Apostatizing luke-warme times , how many looke backe to Egypt , to Babylon . Thou numbrest and weighest Antichristian Aduocates , and Baals Pleaders , and Babylons Reconcilers , as if they would in despight of thee and thy blessed Word , re-erect Babels Tower within the borders of thy Sion . O Lord , are not thine eyes vpon the truth ? And do not thine eyes runne to and fro throughout the whole earth , to shew thy selfe strong in the behalfe of them , whose heart is perfect towards thee ? Art not thou He , that in former times hast saued vs from our enemies , & hast put them to confusion , that hate vs ? But now , Lord , ( if we may dispute with thee , and seeing thy seruant , who is but dust and ashes , hath begun to speake to my Lord ) wherefore hast thou cast thy people off , and goest not forth with our Armies ? Wherefore doest thou make vs to turne our backe from the enemy , that they which hate vs , spoile our goods ? Wherfore doest thou make vs a reproach vnto our neighbours , a scorne and derision to them that are round about vs ? Or can wee plead for our selues , as once thy people by the mouth of thy seruant Dauid , did , Though all this be come vpon vs , yet haue we not forgotten thee , nor behaued our selues falsly in thy Couenant ? Or can wee say , Our heart is not turned backe , nor our steps declined from thy way ? Or , That wee haue not forgotten the Name of our God , nor stretched out our hand to a strange God ? Alas , O Lord , our confusion is still before vs , our iniquities are with vs , they testifie against vs ; so that how can wee hold vp our heads before thee , or stand before our enemies ? And yet , O Lord , all our smart and shame cannot teach vs to beleeue thy Prophets , who haue often told vs , The Lord is with you , while ye be with him ; and if yee seeke him , he will be found of you : but if yee forsake him , hee will forsake you . And wherein are we conuinced of our forsaking of thee , O Lord , but by beholding with lamentable experience , how thou seemest now of long time to haue forsaken vs ? For else , if thou Lord wert with vs , how should so many calamities and disasters fall vpon vs , and vpon thy people round about vs ? How should England , formerly a terrour to her neighbours , become now their scorne and derision ? The truth is , O Lord , we must needs confesse to our great shame ; that with the Church of Ephesus , wee haue declined from our first loue . O teach vs to remember from whence we are fallen , and to repent , and do the first works , left thou come against vs quickly , and remoue our Candlesticke out of his place , except we repent . And hast thou not at least a few things against vs , that the woman Iezebel , which calleth her selfe a Prophetesse , is suffered to teach , and to seduce thy seruants to commit fornication with Idols ? For this , thou hast couered thy selfe with a cloud , that our prayer should not passe through . For this , thou hast made vs as the refuse in the midst of the people . For this , all our enemies haue opened their mouth against vs ; yea , thy fierce windes haue fought against vs , wasted and wracked our forces . Yet doe not , O Lord , cast vs off for euer . Thy people put their mouth in the dust , if so be there may be hope . O teach vs to search and trie our waies , and turne again to thee our God. O pleade for vs to thy Father , when in thy name wee lift vp our heart with our hands to God in the heauens . And lest our praiers be turned into sin , O strengthen our hearts and hands from the highest to the lowest , to cast our from among vs our Idol-sins , and sinfull Idols , the abominations , and prouocations of thy iealousie . O blesse thy seruant , our gracious Soueraigne , King CHARLES , double vpon his royall person the spirit of vpright Dauid , and of zealous Iosiah , to purge and repaire thy Temple , that vpon himselfe his Crown may long flourish , his righteous Scepter may cherish and support thy people , his victorious Sword may suppress and vanquish thine and his enemies . Showre down thy grace into the heart of his royall Queene , that shee comming to partake with him in the onely and blessed means of saluation , thy Word & Sacraments , may become also a ioyfull & fruitful nurcing Mother to thine Israel . Multiply the Spirit of wisdome & counsel vpon his Maiesties Honorable Counsellers , that taking all their counsel at thee & thy word , all their consultations and resolutions may prosper , and procure peace and prosperity to these Kingdomes , and thy Churches therein and abroad . Double the Spirit of zeale and piety vpon all the Ministers of thy Word and Sacraments , especially , vpon the reuerend Arch-Bishops & Bishops , that standing in the place of Pillars in thy Temple , of the salt of the earth , of the light of the world , they may strongly support thy true Religion , season and lighten those places , which are dark and vnsauory , and all for want of faithfull Ministers ▪ thus shall they highly magnifie their office , and discharge their stewardship , by prouiding and sending painfull labourers into euery corner of thy field . Inspire and inflame them , Lord , with that zeale of thine own , wherewith thou didst purge thy Temple from profane merchandize : that so they may with the whip-cords of sound Doctrine , and wholesome Discipline , chase out of thy Church all Herefie and Idolatry . Why should the world , O Lord , complaine and cry , Where is the spirit of those a●cient Bishops and Martyrs , and 〈…〉 Champions of thy truth , as of Cranmer , ●●●mer , Hooper , Bucer , Peter Martyr , Iewel , and other faithfull witnesses , whose eyther bloud hath beene the seed , or preaching and writing the watering of this thy noble Vineyard ? O keepe farre from vs the spirit of cowardise , and lukewarmnesse , of ambition , and loue of the world , lest these infeebling and infatuating our soules , wee should proue a generation of peruerse and foolish children , pulling downe what our religious fore-fathers with such care and paines , mature iudgement , and sound knowledge in the truth , haue built . Stirre vp , O Lord , the noble hearts of the two honourable Chancellors of our Vniuersities , that with the ayde of soueraigne authority , they may zealously set themselues to preserue those Fountaines and Nurceries from the mudde of Heresie , and the bitter root of Impiety . Infuse the spirit of courage , zeale , vprightnesse , and hatred of couetousnesse , in aboundance vpon all the reuerend Iudges and Iustices of the Land , that they may duely execute the Lawes by freeing the poor innocent from the potent oppressor , by cutting downe sinne , and cutting off the traiterous ring-leaders to Idolatry . Thus thy Church being purged , Iustice executed , Religion maintained , sinne reformed , our Couenant with thee renewed , our vowes of better obedience and thankfulnesse performed , and we through thy merits reconciled to thy Father of mercies : thou the great Captaine and Lord of Hosts , mayst againe take thy peoples part , turne the edge of thy Sword against thine enemies , and fill our mouthes with a new song of praise & thank●giuing to thee , which sittest vpon the Throne , with the Father and the Holy Ghost , God blessed for euer . Amen . The Preface to the Reader . CHristian Reader , loe here the two great mysteries laid open ; the one of Godlinesse , the summe where of is Christ , beleeued on in the World : the other of Iniquity , the head whereof is Antichrist , beleeued on of the World. Two Mysteries incompatible , as light and darknesse . They are the two bounders , disterminating Ierusalem from Babylon . This Mysterie of iniquity , I meane , the Romish doctrine of Iustification , is the head-doctrine , or source , whence all their meritorious satisfactions doe flow . And Bellarmine , with other Pontificians , confesseth , Iustification to bee the maine Cardo or hinge , whereon hangeth the whole body of controuersies betweene them and the Pretestants . Nor was it for nothing , that the Councell of Trent so improued all their skill and strength , to oppose and oppresse the true Catholicke doctrine of Iustification , as whereby the Papall magnificence and the gaine of the Romish Craftsmen for their Diana , was endangered . So that this their Abortiue was a hatching for seuen moneths ; so long was this Babylonish Ra●●●● wherewith they would force heauen gates , a hammering in the Trent-forge : so as the History noteth , that the most expert in the Church affirmed , That if all the 〈…〉 ▪ assembled from the Apostles times to that , were summed vp together , they could not make vp so many Articles as the Trent-Fathers had amassed together , in this one sixt Session of that Synod , the best part whereof also they were beholden to Aristotle for . And no maruaile they were so puzzled , for they were to encounter sundry difficulties : as first , the euidence of Scriptures : secondly , the concent of ancient Fathers : thirdly , the powerfull preaching and writings of Luther . fourthly , the dissent of their Schoolemen ; and fiftly , the diuision of the Councell it selfe , some being Thomists , some Scotists , some Dominicans , some Franciscans . To satisfie and reconcile all which , was more than an Herculean labour . But what could be difficult to the Papall Omnipotencie , who could send his holy Ghost post from Rome to Trent in a Cloake-bagge , which loosed all knots , and decided all doubts ? Nor had the Pope wanting in that Councell the most pregnant wits in the Pontifician world , be●●aes a numerous multitude of new titular Bishops ( as titular for learning as liuing ) to lay on load of down right voyces , to conclude and ratifie whatsoeuer the Pope with his Cardinals in their Conclaue at Rome , and his dextrous instruments in the Councell , had with no lesse sweat than artifice , contriued . For the first maine obstacle , the euidence of Scripture , they are faine to collegue , and speake it faire , and borrow from it certaine broad Phylacteries , wouen with Scripture phrases , wherewith the Babylonish where partly decks her shamelesse forehead , and partly adornes the cobwebbe Robe of her counterfeit selfe-Iustification : as Coelestis Pater : Iesus Christ , the Sun of righteousnesse , the author and finisher of our faith : The Father of mercies , and God of all consolation , sent his sonne to redeeme Iewes and Gentiles , and that all might receiue adoption of sonnes : Him hath God sent forth to be apropitiation for our sinnes in his bloud : for this Redemption we ought to giue thanks . And ch . 7. The Me●itorious cause of our Iustification is our Lord Iesus Christ &c. O holy Councell ! Will any suspect the Serpent to lurke vnder such flowers of Paradise ? Or that they goe about to betray Christ with H●yle Master ? But in this their profound hypocrisie lyeth the whole Mysterie of Iniquity ; Sitamen hypocrisis dici debet , quae iam latere prae abundantia non valet , & prae impudentiâ non quaerit ; as Bernard saith of Romes Clergy in his time . If that may be called hypocrisie , which neither for the abundancy of it can , nor for the impudencie of it cares to conceale it selfe . Thus by egregious hypocrisie Arrius deluded the Councell of Nice , confessing Christ to be God of God , yet denyed his consubst●ntiality with the Father . Thus the second Councell of Nice , summoned to decree the erection and veneration of Images , makes a goodly Preface , giuing thankes to God that they were deliuered from Idols . Thus Augustine confesseth how he was seduced by the Manichaean hypocrisie . Thus dealeth the Trent Councell . And besides her hypocrisie , her impudencie displayes it selfe , while in this Councell , Rome alters the Rule of Faith , addes her Traditions , Decretals and Canons , as a party and equall rule with Scripture , guelds the Scriptures of their mas●uline authoritie and genuine sense , closing vp all in the Cabinet of the Popes breast , where lodgeth his Infallibilitie . And thus the sacred Scriptures , which , till that Idolatrous Councell of Trent , were held the sole and entire Catholicke Canon and rule of Faith , must now draw in the Popes yoake with his sophisticat● Traditions . Now , the pure gold and siluer of Gods word must goe no longer for currant , vnlesse it be stamped in the Popes owne Mynt , and subiect also to be abased or inhansed at his pleasure . Now , the waters of life are of noforce , vnlesse distilled through the Popes Limbeck ; nor those riuers of Paradise medicinable , if they flow not from the sacred Minerals of the Romish Mountaines . Thus in effect the Romish Amazon cuts off the right pap of Scripture , which yeelds the sincere milke , reseruing only the left to suckle her Paplings withall , as that Lupa did Romes founder Romulus ; or , at least , the right Pap is so patched to that slepmothers breast , as it yeelds no other milke , but such as relisheth of the corrupt complexion of the Popes infallibility . Thus the first Rubbe is remoued , the Scriptures , which are made cock-sure for the Pope . 2 For Luther , they could easily hisse him out for an arch ▪ heretick , and blast and brand with Anathema those euident truths by him deliuered . So that hard it was to iudge , whether fared worse , Luther for the truths sake , or the truth for Luthers . 3 For the consent of ancient Fathers , the most they stand vpon is S. Augustine , who indeed writ more of this diuine mysterie , than all the rest put together . But the Councell could easily euade him , saying ( as Catarinus about Predestination ) that S. Aug. his opinion therin was nouel , neuer heard of before his time : or , that S. Aug. was drawn to speake many things awry , through heat of disputation against the Pelagians : or ( as Vega ) Non necesse est &c , It is not necessary to beleeue all S. Aug. his arguments to be demonstratiue , or altogether to stand in force . Thus all the Fathers corne , though growing from the field of Scriptures , proues but chaffe , comming once to be sisted in the mysticall , if not a Satanicall sanne of this actiue Councell . 4. & 5. For the dissenting Schoolemen , and those Dominicans and Franciscans in this Councell , whereof Vega and Soto were the two Standard-bearers , and bore a great sway therein , it behooued the Councell , to heepe good quarter with them , and to vse all their witts , eyther to reconcile them , or with some pretty equiuocations to please all parties . For this purpose , Marcellus , Priest , intituled of the holy Crosse , President of the Councell , Cardinall and Apostolicall Legate à latere , whose wits were as ve●satilous , as his titles magnificent and various : after much sweat spent in chopping and changing , peecing and payring , after an hundred Congregations , wherein these matters were canuased Pro & Con : at length licked the Decrees and Canons to that forme , that each side was pleased , and Marcellus applauded on all hands ; when each Sect might from the same Delphick Oracle pick out his owne meaning . Thus came these Trent Decrees to be like a curious Picture , which euery one in the Roome imagineth to looke directly vpon him . Or like an indented Table-Picture vpon a Wall , wherein the one side of the Roome may behold the face of a man , the other , of a woman , and they in the midst , of an Owle . Thus Soto and Vega , who in the time of this Session , writ each a Volume of this Subiect , though in some smaller points different ▪ in their opinions , which they grounded vpon the Decrees , and dedicated to the Councell , were both well pleased ; yet no otherwise reconciled , but , as Herod and Pi●ate , Brethren in euill , to crucifie Christ. The writing of which two Champions of Trent : I haue mostly all along this Treatise , confuted . Thus , as S. Ambrose saith , Fucum faciunt , qui non audent explicare , quod sentiunt censoriè , They do but iuggle , that dare not set downe in plaine termes , what they captiously conceiue . And as Hierome against the Pelagian Hereticks : Sola haec haeresis , quae publicè erubescit loqui , quod scripto docere non metuit : This only is heresie , which blusheth to speake that publickly , that it feares not to teach secretly . But , as there hee saith , Ecclesiae victoria est , vos apertè dicere , quod sentitis ; sententias vestras prodidisse , superasse est : It is the Churches victory for you to speake plainly , as you think ; to detect your opinions , is to confute them . But we haue assayed to pull off Romes vizard , and to make the Whore naked . Her figge-leaue-righteousnesse will not salue her sinne , or hide her shame . Only I cannot but lament , to see many of my brethren , the sonnes of my mother in show , to stand vp to plead for Baal . Is it the symptome of this our age , wherein there is so much learning and so little sound knowledge in the Mysterie of Christ , or wherein the Spirit of the world is so predominant , that men are so transported with an vnnaturall zeale and loue to Babylon ? But Wisedome is iustified of her children . And now I begin to conceiue the reason , why the Iesuites pennes are of late so silent : surely because they see ours sopoynant in one anothers sides , while our Mother-Church bleeds for it . But those that be the true Ministers of Christ , will say with S. Paul , Wee cannot speake any thing against the truth , but for the truth . Now I could heartily wish , that my brethren of the Ministry would imploy the greater part of their paines in preaching and pressing this maine Doctrine of Iustification : It would be a maine Bulwarke to batter Babels Tower , whereby she would scale heauen with her merits . And for Antichrist , I wonder to see such a deepe silence of him . Doth the Councell of Laterans Decree dare vs , not to mention Antichrists comming ? Otherwise to presse Iesuites with the point of Antichrist , would easily stop their mouthes , while they would put vs to show the vninterrupted lineall ped●gree of the Professors of our Religion from the Apostles , all along downeward to Luther . Alas , this is but a poore shift to gaine time , and to cause vs to put vp our weapons against them . We can easily descry the pearles of our Religion , strawed all along in the bottome of those muddy streames of Popery . We can discouer the starres , which haue giuen light in all ages of the Church , notwithstanding all Romes mysts , labouring to eclipse them . And although iniury of time had consumed with fire our particular euidences , yet we finde them registred in the Court-rowles of Scripture , which no fire , nor moth shall consume . But not to detaine you too long in the Porch of this larger edifice ; know Christian Reader , that this poore Worke hath lien by me licensed for the Presse a pretty space . It was borrowed from the interrupted succisiue houres of my Court-attendance . If it displease many , I passe not so much , if it may profite some ; and therein shall I prayse God. This is the fruit of all my labour : I seeke no reward , so I may shun reproofe . What can be said in opposition to this truth , or any other by me deliuered , in speciall against the Synagogue of Rome ; I shall be ready to maintaine if occasion require , in ampler maner , if I may haue alike liberty with my Antagonists . I say no more for the present , but commend you to God , and to the word of his grace , which is able to build you vp , and to giue you an inheritance among all them which are sanctified . Thine in Christ , H. B. TRVTHS TRIVMPH Ouer TRENT . CHAP. I. Of mans workes done before grace , or of preparation in man vnto Iustification , commonly called the merit of Congruitie . The Romish Faith. THE title of the fift Chapter of the sixt Session of the Councell of Trent , is Of the necesitie of preparation to Iustification in men of ripe age ; where they say , That by their free-will , stirred vp and helped by grace , they are disposed to conuert themselues to their Iustification , by free assenting and cooperating with the same grace . The ground of which disposition to Iustification , is freewill ; which cooperating with grace , produceth fixe seuerall workes of preparation , laid downe by the Councell here , and reckoned vp by Vega , one of the Councels chiefe champions . First , an Historicall ●aith conceiued by hearing , beleeuing the truth of Gods promises to a sinner in generall : Secondly , a feare of Gods iustice , arising from the apprehension of their sinnes ▪ whence they arise ( thirdly ) to a hope , by conuerting themselues to the consideration of Gods mercy , trusting that God , for Christs sake , will be fauourable vnto them ; whom they then begin ( fourthly ) to loue , as the fountaine of all righteousnesse : and therefore are moued by a hatred and detestation against sinne , that is ( fiftly ) by that * Penance which they are to doe before Baptisme , while ( sixtly ) they resolue to receiue Baptisme , to begin a new life , and to keepe the Commandements of God. And Can. 1. If any man shall say that a man may be iustified before God by his owne workes , which are done either by the power of mans nature , or by the doctrine of the Law , without diuine grace by Iesus Christ , let him be accursed . CHAP. II. Wherein the doctrine of Romish preparation is examined . IT being the maine drift of this Councell , to establish a righteousnesse inherent in a mans selfe ; and not finding how to dimme the bright sun-shine of truth against this doctrine , but by an artificiall shadow of the second beames of grace , medled and mingled with blinde , or at the best , bleare-eyed nature : therefore the iudicious Reader may obserue , how while this Councell would seeme in part to ascribe the worke of Iustification to Gods grace , it doth in deed , and in the maine , attribute it to mans nature ; as may appeare in laying the first stone of this Baby lonish building , Of the necessitie of preparation to Iustification . The whole frame of which preparation , composed according to the modell of their Schoole-diuinitie , as Gabriel Biel , one of their chiefe Sententiaries , who liued about fifty yeares before this Councell , hath laid it downe , as , That the Act of the will , presupposeth the Act of the vnderstanding ; and the Act of faith goes formost to apprehend the abomination of sinne , and the wages of it : hence a feare of Gods wrath , and of hell fire , hence a dislike and detestation of sinne . And this ( saith he ) is a disposition of Congruity , neither immediate nor sufficient , but very remote . Then faith turnes it selfe to the consideration of Gods mercy , and resolueth that God is ready to remit sinne , through the insusion of charity , to those that are sufficiently prepared and disposed . Vpon that consideration followeth the act of hope , whereby a man begins to couet after God , as the soueraigne good ; and from this act of hope , he riseth to loue God aboue all things , euen out of pure naturals . From this loue issueth another dislike and detestation of sinne ; not for feare of damnation , but for God , finally , aboue all things beloued : And all these acts are followed with a purpose of amendment . And so at length this comes to be a sufficient merit of Congruity , being the immediate and finall disposition to the infusion of grace . And this is such a preparation , as doth necessarily , as by a chaine of so many infolded linkes , draw after it the infusion of grace , whereby a man is iustified . Thus wee see , by what perplexed pathes they would leade men towards their iustification . But note here , what a power they giue to this preparation , as euen to necessitate and inforce the infusion of grace : because , saith Biel , to a man that doth as much as lyes in him , God hath determined infallibly to giue grace . And Aquinas saith , it is a merit of Congruity , that when a man doth well vse his vertue , God , according to his super-excellent vertue , should worke more excellently in him : Videtur Congruum , saith he : It seemes Congruous , and agreeable to reason , that a man operating according to his vertue , God should recompence him according to the excellencie of his vertue . Yea , such is the force of this merit of Congruity , that according to Thomas , it will merit not onely grace for a mans selfe , but also for another man : for because ( saith he ) a man in the state of grace doth fulfill the will of God , it is Congruous , or fitting , that according to the proportion of friendship , God should fulfill mans will in the saluation of another man. Such is the nature of their doctrine of Congruitie , of which sort are their workes of preparation , disposing and fitting a man for grace . And this is the sense and summe of the Trent doctrine , touching preparation . Now to cut off this Goliahs head , we neede no other than his owne sword . First , concerning the title it selfe , of the necessity of preparation in the Adulti , or men growne , as we call them ; note here the vanity of this doctrine , how therein they confound themselues . For I would aske them , whom they meane by their Adulti , or men of yeares ? Those within their owne Church , such as are baptized ? or Heathens and Pagans , without the pale of the Church , such as are not yet baptized , as Turkes , Iewes , or Indians ? Surely they mention those Adulti that are not yet baptized . But it must needs be , that they include their owne Adulti : for else what vse is there in their Church of this doctrine of preparation , which they so highly aduance & commend , vnlesse it be among the barbarous Indians ? But their Adulti haue already ( according to their doctrine ) receiued the grace of Iustification in their Baptisme , conferring grace , as they say , ex opere operato : which grace being once by any mortall sin afterwards lost , there can be no more merit of Congruitie , to merit a reparation of grace , as it is in the preparation vnto grace , as Thomas teacheth . But leaue we the title , and let vs come to the thing . Popish preparation vnto grace , hangs vpon two speciall hinges : First , free-will ; secondly , that this free-will is moued by grace , which their Schoole-men call the first grace , implyed in this * Councell . A free-will they must haue , though they confesse it to be weake and feeble . And such a free-will wee easily grant them , as loth to incurre their Anathema , for saying that free-will is altogether lost , and extinguished by Adams fall . The praise which Vega , their Interpreter , giues to Richardus learned saying ( as he cals it ) of free-will , wee also ( with its proper limitation ) admit of . a When thou hearest ( saith he ) that free-will is a captiue , vnderstand nothing else , but that it is weake , and depriued of the vertue of its natiue power . Being thus weake then , how should it dispose it selfe to receiue grace ? No , saith the Councell , ( as also their Schoole-men ) Free-will being weake , it must be stirred vp , moued , and helped by grace , and then it disposeth it selfe freely to receiue the grace of iustification . So free-will , as the God Baal , being asleepe , must bee awakened , and stirred vp by Gods grace . Well , but what grace of God is this , I pray you , that thus moueth mans free-will , as the waight , that sets the wheele a going ? Surely I can learne no more from the Councels own mouth , ( who knowes full well how to temper her words ) but that this mouing grace of God is some sound in the eare , whereby Popish faith is conceiued . Or else , when God toucheth mans heart by the illumination of the Holy Ghost , according to that of Gabriel Biel , who saith , that the will in the acts of it , doth presuppose the acts of the vnderstanding : and the vnderstanding wee know , must be informed by hearing , or by speciall illumination . But in generall , this grace they call the first grace , or a grace that is freely giuen , differing from the second grace ▪ which they call a grace that makes a man gracious and acceptable . They say , this first grace is freely giuen , because no merit goes before it : neither is this any sauing grace , because ( as they confesse ) all men are alike capable of it , and many receiue it , that neuer come to saluation . This is that grace , which Arminius cals his sufficient grace . But Aquinas saith plainly , that this first grace is not the grace of the Holy Ghost ; for to the grace of the Holy Ghost , hee attributeth the merit of Condignity : but to that grace , whereby the will disposeth it selfe , the merit only of Congruitie . But this first grace being once receiued , and entertained by free-will , cooperating with it , a man disposeth & prepareth himselfe to merit the second grace by way of Congruity . And yet Aquinas , speaking of this grace , saith , Deus non dat gratiam nisi dignis , &c. God giues not grace but to the worthy ; yet ( saith hee ) not so , as being first worthy , but because hee by grace makes them worthy . O miserable perplexity ! If God giue grace to none but to the worthy , then they were worthy before hee gaue them grace ; but if they were not worthy before he gaue them grace , how doth he giue grace to none but to the worthie ? But whatsoeuer this first grace is , wherby the will is first moued , Aquinas tels vs what it is not ; namely , that it is not the grace of the Holy Ghost : for the merit that proceedeth of the grace of the Holy Ghost , is of Condignity ; but the merit that proceedeth from free-will , moued by the first grace , is onely the merit of Congruity , farre inferiour to that of Condignitie . But that we may not lose our selues in this Maze , let Vega and Soto tell vs the Counsels minde in this point , as being themselues most priuie to it . Onely the worst is , wee finde them two of opposite opinions , in this point of merit by Congruitie . Vega admitteth merit of Congruity after the first grace , disposing a man to the grace of iustification . But it is pretty to note the vafrous and subtile elusion and euasion that he findeth against the streame of Fathers , and especially of St. Augustine in this point : For whereas they ( as himselfe confesseth ) shut out all kind of merit from iustification , teaching that it is freely giuen to all : Vega turnes the Cat in the pan , and saith , Loquuntur de gratia iustificationis , &c. They speake ( saith he ) of the grace of iustification , as it comprehends all the gifts of God belonging to our iustification ; whereof , in that proposition a little before , hee makes the first grace to be one . And so take iustification as it comprehends the first grace in it , it excludes all merit ; because no merit goes before the first grace , as the most of them teach : but taking the grace of iustification alone by it selfe , which is the gratia gratum faciens , the grace that makes a man accepted , it may bee questioned ( saith he ) whether that may not fall vnder the merit at least of Congrnitie . Whereupon hee inferreth his fourth proposition , which is , That faith and other good workes , whereby wee are disposed vnto the second grace , by which wee are formally iustified , and made acceptable to God , doe by Congruitie merit such grace , and our iustification . Yea Vega ibid. saith , Alia sunt merita ex congruo , quae in peccatoribus reperiuntur , quae null● praemio digna sunt , quia fiunt ab hominibus ▪ Deo ingratis & exosis : sed tamen eiusmodi ex se sunt , vt Congruum sit , & diuinam bonitatem condeceat , ea ex liberalitate & benignitate sua acceptare , vt trahat peccatores ad suam gratiam : Of another sort are those merits of Congruitie found in sinners , which are worthy of no reward , as being done by men not liked nor beloued of God : but yet of themselues they are such , that it is Congruous and meete , and beseeming the diuine goodnesse , out of his liberalitie and bountie to accept them , that hee may draw sinners to his grace . But Soto on the other side , shutteth out all manner of merit of Congruity , going before iustification . Pergimus pro ingenio nostro constituere , &c. Wee proceede ( saith Soto ) according to our capacitie to define , that before iustification , which is wrought by that grace that makes a man accepted , there is in mans workes no merit , either of Condignitie or of Congruitie . But a little after , hee makes a full amends for it , saying , Cum autem quis , &c. When a man begins once to be in the state of grace , ( to wit of iustification ) then may hee merit both for himselfe by Condignitie , and for others by Congruitie . Other merit of Congruity , going before the grace of iustification , Soto confesseth he findes no foundation of any , vnlesse that of St. Augustine , alleadged by Thomas ; Fides meretur iustificationem ; that faith meriteth iustification . But Soto would haue this put among St. Augustines retractations : whereas by Merit in that place , is meant , not either any Congruity or Condignity , ( termes vnknowne to the ancient Fathers in any such sense ) but onely the meanes or instrument to procure or acquire grace . And as Soto himselfe a little after , acknowledgeth St. Augustines meaning , expressed by himselfe , by the word Impetrare iustificationem : That whereas he saith , Faith doth merit iustification , his meaning is , faith obtaineth iustification , sine aliqua ratione meriti ; without any respect of merit . Here let mee insert by the way , a worthy annotation of George Cassander , vpon the word Mereri , or Merit , in his second Scholia vpon his Ecclesiasticke hymnes , printed at Paris 1616 ▪ for in other later impressions , haply you shall finde this Scholia is quite purged out by the Index Expurgatorius , composed by the commandement of the Catholike King , Philip the second , and by the aduice also of the Duke of Albany ; the copy whereof was printed at Strasburgh . The words of the Index are these : Scholium incipiens , Vocabulum merendi apud veteres , &c. deleatur totum . The Scholium of George Cassander , beginning thus , &c. Let it be wholly cancelled . But being notwithstanding preserued from this Purgatory fire , let vs note it . Vocabulum merendi apud veteres Ecclesiasticos Scriptores , ferè idem valet , quod consequt , seu aptum idoneumque fieri ad consequendum . Id , quod inter caetera , vel ex vno Cypriani loco apparet . Nam quod Paulus inquit , 1. Tim. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod vulgò dicitur , Misericordiam consecutus sum : vel vt Erasmus vertit , Misericordiam adeptus sum : id Cyprianus ad Iubaianum legit , Misericordiam merui . Et multa loca sunt in Ecclesiasticis officijs , & precibus , vbi hoc vocabulum hoc intellectu accipi debeat . Quae vocis notio si retineatur , multa quae duriùs dici videntur , mitiora & commodiora apparebunt . The word Merit ( saith Cassander ) among ancient Ecclesiasticall Writers , doth commonly import as much , as to attaine , or to be made apt and fit to attaine , or obtaine . That , which among others , doth appeare out of one place of Cyprian . For that which Paul saith , 1. Tim. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the vulgar latine rendreth , But I obtained mercie : or as Erasmus rendreth it , I got or receiued mercie . The same doth Cyprian to Iubaianus reade , I merited mercie . And many other places ( saith hee ) there are in the Ecclesiasticall offices and prayers , where this word ( Merit ) ought to bee taken in this sense . Which sense of the word , if it bee retained , many things which seeme to be spoken harshly , will appear more gentle and accommodate . Thus Cassander . But this ( among sundry other sayings of Cassander ) being condemned by the Index to bee purged out of his workes , doth plainly shew what opinion the Pontificians haue of Merit , aduancing it to a sense of a higher straine , than the ancient Fathers of the Church were euer acquainted withall . Or let the Pontificians themselues interpret vnto vs the meaning of this word Merit , vsed by St. Augustine , speaking of the sinne of our first Parents , Foelix culpa , quae talem meruit Redemptorem . Will they say , that Adams sinne merited , either by Congruity or by Condignity , Christ the Redeemer ? And againe , where hee saith , Nemo de sui peccati dimissione desperet , quando illi veniam meruerunt , qui occiderunt Christum : Let none despaire of the pardon of his sinne , when as they merited pardon which killed Christ. Will they therefore say , that they which murthered Christ , merited pardon , either Congruously or Condignly ? Or what meant Gregory , sirnamed the Great , Bishop of Rome , when he vsed the word Merit to Sauls persecuting the Church of Christ , saying * Illi dictum est , Quid me persequeris ? Iste verò audire meruit , Dimissum est tibi peccatum tuum ; To him it was said , Why doest thou persecute me ? But he merited to heare , Thy sinne is forgiuen thee . What merit was this trow we ? And the same Gregory speaking of the theefe vpon the Crosse , saith , Latro cruentis manibus audire meruit , &c. The theefe with his bloudy hands merited to heare , This day shalt thou be with me in Paradise . What merit was in his bloudy hands ? But thus we see the meaning of the word Merit in these purer and ancient times , vsed for to obtaine , or such like . But to returne whence we digressed ; we see Vega and Soto , two grand Captaines in the Trent Councell , one directly opposite to the other in the matter of merit of Congruity . But the Councell , through the dexterity of * Sancti Crucij , hath so composed the decrees , and namely this of preparation , as that by profound equiuocations , euen flat contradictions are reconciled . But the conclusion is , that merit of Congruitie is ratified by the Councell , in the necessity of preparatorie workes to iustification ; but inuolued in such generall termes , that Soto and his side holding the contrary , may not take offence at it , but be made to beleeue , that the Councell is for them . In so much as Soto in his three bookes de Natura & Gratia , which he writes as a Commentary of this Session of the Councell , sets downe all the Decrees and Canons of the same , as the ground and text of his Commentary . Take one notable instance of their egregious equiuocation , in the first Canon of this Session before alleadged . If any man shall say , that a man may bee iustified before God by his owne workes , which are done either by the power of mans nature , or by the doctrine of the law , without diuine grace by Iesus Christ , let him be accursed . Note here what variety of senses this Canon is full charged withall . Would Vega and his side haue their merit of Congruity decreed ? Here is a Canon leueld against all those that shall say , that a man by his own works may be iustified before God , without the grace of God ; implying , that by , and with the grace of God assisting a man , he may be iustified before God by his owne works , done by the power of nature ( as his free-will ) or by the doctrine of the law . Yea but thus Soto may feare , that the Anathema , the deadly bullet of this Canon , will hit himselfe , for denying all merit of Congruity , done by the power of nature , assisted by grace , going before iustification . Then let Soto but view ouer the Canon againe , & hee shall see it turned and leuelled against the Pelagians , who taught , that a man by his owne workes , done by the power of nature , may be iustified before God , without diuine grace by Iesus Christ. Or against the vnbeleeuing Iewes , who thought to be iustified before God by the obseruation of Moses law , sauing onely that the Councell hath cautelously and correctedly expressed this , vnder the name of the letter of Moses law , Chapt. 1. as here , vnder the name of the doctrine of the law , lest ( as the History of the Trent-Councell hath well obserued ) if it had passed ( as at the first draught ) in these words , per legem Mosis , by Moses law ; then exception might haue beene taken in the behalfe of Circumcision , to which some ascribing remission of sinnes , this Canon or that Decree might haue been a preiudice to their opinion . Thus all parties , euen the contrary factions of that Councell , were well satisfied , while one side conceiued the Decree made expresly for them ; and the other side , that it made not against them . The Decrees being not vnlike an artificiall indented picturetable , which to him that lookes full vpon it , presents one kinde of forme or face ; to him that stands on the one side , another forme ; and to him on the other side , a third . Or like a plaine picture , which hanging on the wall , although the posture of the face be set one way , yet it seemes to cast equall aspect vpon euery one in the roome . Thus is verified that of Guido Clemens , Priest and Cardinall of St. Potentiana , who saith , that in the Church of Rome there is quaedam radix duplicitatis , simplicitati columbae contraria ; a certaine roote of doublenesse , which is contrary to the doues simplicitie . To conclude this point of Popish preparation ; it is so farre from fitting and disposing a man to receiue the grace of iustification ( grace of iustification being rightly vnderstood ) as it is a maine impediment and stumbling blocke in the way vnto it . For where●● this preparation of theirs aduanceth mans free-will , and other naturall powers to the attainment of grace ; what doth this else but puffe a man vp with a conceit of himselfe , that he is in a better state than indeed he is , as hauing something ●ft in him , which being helped by some motion of common ●r I wot not what ) grace , is able to leade him to the full pos●●ssion of grace , and so of glory ? Gregory faith well , Hee that ●owes not his disease , how doth he seek to the Physitian ? for the greater the fault is , being the sooner acknowledged , it is the more speedily ●●ended ; but the lesser sinne , while it is deemed to be as it were none 〈◊〉 all , is so much the worse , and more securely kept in vro . If Saint ●●ul , speaking in the person of a regenerate man , as exercised ●●th the combate betweene the flesh and the spirit a , com●●aines , that in him , that is , in his flesh dwels no good thing : ●●en what good thing can there be in any vnregenerate man ●o dispose him to any grace , whose b imaginations of his heart ●●e onely euill continually ? They are euill , and onely euill ; and that continually onely euill . If corrupt Nature haue yet any thing left ●o brag off , if any free-will to this grace whereof we speake ; ●● here is that conuicting power of the Law , that makes sinne out of measure sinfull ? That casts a man downe in the sense of his misery , causing him to cry out , c Wretched man that I am , ●●o shall deliuer me from this bodie of death ? How shall a man come to Christ , wearie and laden , that he may be refreshed ? How comes the vngodly to be iustified , if hee bring any meritto dispose him thereunto ? How shall the Law then be our Schoolmaster to bring vs to Christ , who came not to call the righteous , but sinners to repentance ? Wee need none other testimony to con●ince this Pontifician puffe-doctrine of preparatory workes , to bee at the least Cousin germaine to that of the Pelagians , than the Councell of Trent it selfe . The Pelagians held , that some men vsing the reason of their owne will , haue or doe liue in this world without any sinne . To this agreeth that Canon of Trent , If any shall say , that all workes done before iustification , howsoeuer they bee done , are truely sinnes , and deserue the hatred of God ; let him be accursed . Compare now the Pelagian and Pontifician doctrine together , and one egge is not liker another . a All workes done before iustification are not truely sinnes , say the Trent-Fathers ; therefore the workes of the Pelagian heretickes done before , or without iustification , whatsoeuer , or howsoeuer done , are no sinnes , as they taught . Shall St. Austine be vmpire in this case ? b Pelagianorum sententia est , sine vllo peccato , aliquos homines iam ratione propriae voluntatis vtentes , in hoc saeculo vixisse vel viuere . Optandum est vt fiat , conandum est vt fiat , supplicandum est vt fiat , non tamen quasi factum fuerit , confidendum est . Qui seipsum talem putat , ipse se decipit , & veritas in eo non est ; non ob aliud , nisi quia falsum putat . It is the opinion of the Pelagians , that some men by vsing the reason of their owne will , haue , and doe liue in this world without sinne . It were to be wished so , it were to be laboured for , it is to be prayed for , yet not to be beleeued , as if it were so . He that thinkes himselfe such a one , deceiueth himselfe , and the truth is not in him ; for no other cause , but because he deemeth falsely . And in another place hee saith , Si Gentilis ( inquis ) nudum operuit , nunquid quia non est ex fide , peccatum est ? Prorsus in quantum non est ex fide , peccatum est ; non quia per seipsum factum , quod est nudum operire , peccatum est : sed in tali opere non in Domino gloriari , solus impius negat esse peccatum . Nam quamuis bona , malè tamen facit ; ideo negare non potes eum peccare , qui malè quodlibet facit . Fructus bonos non facit arbor mala : An dicis hominem infidelem arborem bonam ? If a Heathen ( saist thou ) shall couer the naked , is it therefore a sin , because it is not of faith ? Certainly , in as much as it is not of faith , it is sinne ; not in regard of the worke it selfe , which is to clothe the naked , is it a sin : but in such a worke , not to glory in the Lord , only the wicked man denieth this to be a sin : For although he doth good , yet he doth it ill ; therefore thou canst not deny that he sinneth , that doth any thing ill . An euill tree doth not beare good fruit : Doest thou call an vnfaithfull man a good tree ? Note here , St. Augustine condemnes all workes for sinnes , that are not done in the state of grace , but in the state of nature and infidelity . Therefore St. Augustine is anathematized of the Church of Rome , for saying that all workes done before iustification , are indeede sinns . But whereas the Pontificians may obiect , that St. Augustine condemnes onely such workes , as are done without faith , and not those Pontifician workes of preparation , wherof faith ( as they affirme ) is the roote : I answer , St. Augustine speaketh honestly , without equiuocation : for hauing to do with the Pelagians , those enemies of the grace of God , hee opposeth the state of grace against the state of nature : shewing that whatsoeuer a man doth in the state of nature before he be in the state of grace , it is sin : stiling euen the best workes of these heathen moralists , but splendida peccata , glittering sinnes . Now whatsoeuer is done before iustification , is done in the state of nature , & consequently it is sinne , in St. Augustines sense , because it is the bad fruit of a bad tree . As for that first grace , whereby the Papists teach a man is stirred vp to prepare himselfe for iustification , it doth not set a man , ipso facto , in the state of grace , hee is for all that faith of his , a meere naturall man still . And therefore that faith , which they speake of , going before iustification , is not freed from the imputation of sin , whereas that sauing faith , whereof St. Augustine speaketh , is that which doth actually not dispose vnto , but possesse a man of , the state of grace , which is the verie state of iustification , as we shall see in the due place hereafter . Therefore Popish preparation vnto iustification , is nothing else but meere Pelagianisme : both Pelagians and Pontificians ioyntly holding , that all workes done without , or before iustification , are no sins . CHAP. III. The Catholicke faith touching preparation to iustification . THe Romish faith concerning such preparatorie workes to iustification , the Catholicke faith of Christs Church doth renounce and disclaime , as hereticall and antichristian , for these reasons . First , because the holy Scriptures teach no such thing , but the cleane contrarie . The Scriptures teach no merit of Congruitie : they teach not , that free will being stirred vp , and helped by I wot not what first grace , a man is thereby disposed to receiue iustification ; but the flat contrary : Ioh. 1. 12. As many as receiue Christ , and such are they as beleeue in him ▪ are made the Sonnes of God. But doth not this grace come by some disposition in mans nature , as by his free will assisted , and so cooperating with the grace of God ▪ for the attaining of iustification ? No such thing . For verse 13 Christ teacheth that those Sonnes of God are borne not of blood , nor of the will of the flesh , nor of the will of man , but of God. Where note a direct opposition betweene Gods grace , and mans will in the worke of Regeneration , or Iustification ; mans will being by a negatiue , vtterly excluded from any copartnership with God : Not of the will of man , but of God. So Titus 3. 5. Not by workes of righteousnesse which we haue done , but according to his mercie he saued vs , &c. Where all humane workes going before Iustification , all merits of congruitie , are excluded from disposing a man to receiue iustification : for not by the workes of righteousnesse which wee haue done , but according to his mercie , hee saueth vs. And Rom. 4. 5. To him that worketh not , but beleeueth on him that iustifieth the vngodly , his Faith is counted for righteousnesse . Note , God iustifieth the vngodly , therefore not the righteous , not the meritorious by Congruitie ; vnlesse vngodlinesse and sinne can merit iustification at Gods hand : as St. Augustine said of Adams sinne , Foelix culpa , qu● talem meruit Redemptorem , It was a happie sinne , that merited such a Redeemer . Whereas , besides some places of Scripture , which they peruert to their purpose , they obiect the examples of the Eunuch , Acts 8. and of Cornelius , Acts 10. by which they would proue their workes of Congruitie , as Vega alledgeth them . Vega may remember what he said in another place before , where hee produceth St. Augustines authoritie , to proue that these two were true beleeuers , before the Apostles came and preached vnto them : which also Vega himselfe subscribeth vnto , confessing that these two had grace and faith before ; sauing onely the difference is in the acception of grace and faith : wherein the Pontifician egregiously equiuocateth , the true nature whereof wee shall hereafter discouer . But say , that neither the Eunuch nor Cornelius , before they were instructed by the Apostles , had the grace of iustification : doth it therefore follow , that those workes of theirs did by Congruity merit iustification at Gods hands ? or that they were thereby prepared to iustification ? Why did not then Esau's teares merit the blessing ex congruo ? or why did not Ahab's repentance merit by Congruity , not onely a repriuall of punishment , but an absolute pardon of his sinne ? for they did quantum in se fuit , as much as in them lay : Or else , according to Romes doctrine , God must be vniust , or at least wanting in his natiue goodnesse . For further cleering of this point , come we to the ancient Fathers , to whom also this doctrine of merit of Congruity and of Condignity was altogether vnknowne . This Vega himselfe is forced to confesse , where making this obiection ; Why did the Fathers ( saith hee ) no where vse this distinction of merit of Congruity and Condignity ? to which he answereth ; If all things , which neuer were in vse among the Fathers , are to be condemned , we shall be forced to condemne many things which all * Catholickes now receiue . And the Philosopher should haue said in vaine , Scientias fieri per additamenta , that Sciences are brought to passe by addition . But he addeth , Neither are we to grant , that this distinction of merit of Congruity and Condignity was altogether vnknowne to the Fathers . They acknowledged the things , although they vsed not the termes ( saith Vega ) se●ing they diuersly vsed the word of Merit , as either strictly or largely ; whereof we shall speake more largely hereafter . In the meane time , let vs see what workes of preparation the ancient Fathers taught or inioyned , as necessarie to dispose a man to iustification by way of merit , taken in the largest sense , as Vega at least would haue it . But before we come to set downe the ancient doctrine of the Church concerning this point , I must premonish the Reader , seriously to note this one thing in the Fathers , That when they speake of grace and faith , whereby a man is iustified , they meane nothing else but sauing grace , and iustifying faith , not now preparing a man vnto , but actually placing and possessing him in the state of iustification and saluation . They meane nothing lesse , than any such first grace , preparatory , and euen common to wicked men , which neuer come to partake of the second grace , as the Romanists doe teach . The Fathers admit of no such meane betweene sauing grace and faith , and betweene sauing faith and iustification ; betweene any first & second grace , as differing in kinde , but vnderstand one sauing effectuall grace . Indeede St. Augustine speaketh of a first and second grace ; but by the first he meaneth that of iustification , by the second that of sanctification : differing no more , but as the roote and the branch , the tree and the fruit : Or St. Augustine acknowledgeth no other first grace , but that which is giuen to the elect in this life , saying , Coronat in nobis Deus dona misericordiae suae ; sed si in ea gratia , quam primam accepimus , perseueranter ambulemus . God crowneth the gifts of his mercie in vs ; but if in that first grace , which we haue receiued , we walke with perseuerance . Ambrose saith , He that dare preach that the grace of God is giuen according to mens merits , preacheth against the Catholike faith . Therefore this doctrine of merit of congruity was no Catholicke doctrine in Saint Ambrose his dayes , nor doth he meane any other grace , but that of iustification . All the preparation this holy man alloweth , is , where he saith , Duce Deo , venitur ad Deum ; by God leading vs , we come vnto God. And St. Chrysostome : So soone as a man beleeues , hee is iustified . And St. Augustine : Praedestinatio est praeparatio gratiae ; Predestination is the preparation to grace , to wit , of iustification . And further , he explaines himselfe thus : Inter gratiam & praedestinationem , &c. Betweene grace and predestination this is the onely difference , that predestination is the preparation of grace , and grace is the gift or donation of predestination : Or as a little after , Grace is the effect of predestination . But will the Pontifician say , Mans free-will is not for all this excluded from being an ingredient , at least in preparation ? Augustine in the same place shuts free-will quite out of doores , yea from setting one foot vpon the threshold , or entry , to iustification . Ideo ex fide vt secundum gratiam firma sit promissio omni semini : non de nostrae voluntatis potestate , sed de sua praedestinatione promisit . Promisit enim , quod ipse facturus erat , non quod homines ; quia etsi faciant homines bona quae pertinent ad colendum Deum , ipsa facit , vt illi faciant , quae praecipit : non illi faciunt , vt ipse faciat quod promisit . Alioquin vt Dei promissa compleantur , non in Dei , sed in hominum est potestate , & quod à Domino promissum est , ab ipsis redditur Abrahae . Non autem sic credidit Abraham , sed credidit dans gloriam Deo , quoniam quae promisit , potens etiam & facere ; non ait , praedicere ; non ait , praescire : nam & aliena facta potest praedicere , atque praescire ; sed ait , potens etiam & facere : ac per hoc , facta non aliena , sed sua . That is : It is therefore of faith , that according to grace the promise might be sure to all the seede : he promised not out of any respect to the power of our will , but of his predestination . For he promised , not that which men , but which himselfe was about to doe ; because though men doe those good things , which belong to Gods worship , hee causeth them to doe those things , which hee hath commanded : they doe not cause him to doe that which hee promised . Else that the promises of God should bee performed , it is not in the power of God , but of men ; and that which the Lord hath promised , is by them performed to Abraham . But Abraham did not so beleeue God , but hee beleeued giuing glory to God , because what he had promised , he was able also to doe ; he saith not , to fore-tell ; he saith not , to fore-know : for hee is able to fore-tell , and fore-know other mens workes ; but hee saith , hee is able to doe : meaning hereby , not others workes , but his owne . So this holy man. For otherwise , saith he , a little after : Per hoc , vt promissa suae Deus possit implere , non etiam in Dei , sed in hominis potestate : hereby it should come to passe , that it rested not in Gods power to bee able to fulfill his promises , but in mans power . St. Augustine therefore admits of no mixture of mans free-will concurring with Gods grace , in preparing him to receiue the promise of God touching iustification , as being built vpon the eternall decree of Gods predestation , as an effect springing from the cause . And ( Epist. 107. Vital . ) The will is prepared of the Lord , saith he . How ? Quia praeuenit hominis voluntatem bonam , nec eam cuiusquam inuenit in corde , sed facit : For God preuents the good will of man , nor doth hee finde this good will in anie mans heart , but makes it so . And the same Father in his exposition of the Epistle to the Galathians vpon these words , Induerunt Christum , They haue put on Christ : saith thus , Filii fiunt participatione sapientiae , id praeparante atque praestante Mediatoris fide ; quam fidei gratiam nune indumentum vocat . Vt Christum induti sint , qui in eum crediderunt : They are made sonnes by the participation of wisedome , which is prepared and performed by faith in the Mediator ; which grace of faith , he now calleth aputting on . So that they haue Christ put on them , which haue beleeued in him . Faith then so prepares , as it also performes the worke of iustification : whereas Popish faith may , as they say , prepare , and yet faile to performe . And writing to Simplicianus , he comes directly to the point : Quaeritur , vtrum vel fides mereatur hominis iustificationem , an verò nec fidei merita praecedant misericordiam Dei , sed & fides ipsa inter dona gratiae numeretur : Misericors Deus vocat , nullis hoc vel fidei meritis largiens , quia merita fidei sequuntur vocationem potius , quam praecedunt , It is demanded , whether faith doe merit mans iustification , or else neither the merits of faith do go before the mercie of God , but euen faith it selfe is reckoned among the gifts of grace : The mercifull God calleth , bestowing this grace , no not vpon any merits of faith , because the merits of faith rather follow vocation , than goe before it . And againe in another place , Ante fidem non debentur homini nisi mala pro malis ; retribuit autem Deus indebitam gratiam , bona pro malis : Before faith nothing is due to a man but euill for euill ; but God doth reward a man with vndeserued grace , to wit , good for euill . Where hee speakes of sauing faith iustifying , not of common faith preparing . And in his one hundred and fifth Epistle to Sixtus his fellow Priest , Restat vt gratuitum Dei donum esse fateamur , si gratiam veram , id est , sine meritis , cogitamus : Wee are to confesse that to bee a free gift of God , if we consider the true grace , that is , without merits . Now the true grace , is that whereby a man is iustified and saued : but this grace is a free gift without merits : therefore no merits goe before the grace of iustification . And Bernard sweetely , Non est , quò gratia intret , vbi iam meritum occupauit . Et , deest grati● , quicquid meritis deputas : Grace hath not where to enter , where merit hath already taken vp the roome . And , you detract from grace , whatsoeueryou attribute to merits . And againe , Ergo iam plena confessio gratiae ipsius gratiae plenitudinem ●ignat in anima confitentis : Now then a plenary acknowledgement of grace , is a signe of the fulnesse of grace it selfe in the soule of him that thus confesseth it . And thus consequently out of the Fathers wee conclude , as the Catholicke doctrine of the Church in those primitiue times , That there is in man no worke of preparation , whereby to merit by congruitie the grace of iustification , which is the freegift of God , without our merits . And St. Augustine plainely discouers vnto vs the puddle whence this doctrine of merit of congruitie first issued : namely from Pelagius , Qui eos remunerandos dicit , qui bene vtuntur libero arbitrio , & ideo mereri Domini gratiam , debitum eius reddifatetur : who saith , they are to bee rewarded , which vse well their free will , and thereby merit the grace of God , which he confesseth to be rendred as due to their free will. This accordeth with Romish Schoole diuinitie , teaching , That homini operanti secundum suam virtutem , videtur congruum , vt Deus recompenset secundum excellentiam suae virtutis : To a man working according to his naturall power and vertue , it seemeth meet , that God render a recompence according to the excellencie of his vertue . Therefore the Catholicke Church of Christ , whereof the Church of England is a member , reiecteth this Pontifician preparation to iustification , as a doctrine repugnant to the holy Scriptures , and to the Writings of the Catholicke Doctors and Fathers in the Primitiue Church . This doctrine of Rome tending also ( howsoeuer they would dissemblingly disclaime it in words ) to a flat derogation from the glorie of Gods grace , while it would make man an equall sharer with God in the atchieuement of so great a worke : for though they seeme to ascribe the glory to God , because ( say they ) he stirreth vp the will , whereby it beginneth to prepare and dispose it selfe to grace ; yet this is nothing else but a mocking of God. As deuout Bernard , speaking of this diuine stirring vp of free will , saith , Nefas est Deo quod minus , nobis quod excellentius sit , attribuere , It is iniquitie to attribute to God that which is lesse , and to our selues that which is the more excellent . Now to stirre vp , what is it else , but as it were to awaken one from sleepe ? The will is asleepe , and God must awaken it , before it can do any thing that is good : and being thus awakened , it sets it selfe a working . As Sampson awakened by Dalilah , shewed his great strength ; the glorie of which action , is it to be ascribed to Dalilah for awakening and stirring him vp , or to Sampson , who being asleep , wanted nothing but stirring vp , to giue him occasion to exercise his strength ? Mans will therefore beeing but stirred vp of God , and Sampson-like doing workes of wonder , euen aboue humane strength , and naturall force , as to prepare and dispose it selfe for that great worke of iustification , how shall it not bee honoured much aboue God , by how much mans worke herein is greater than Gods worke ? The Church of Rome is very nice and strait laced , in setting out the manner of Gods mouing of mans will in the first grace , as they call it : as fearing lest more glorie might bee giuen to God , than to man ; for they ascribe no more to God , but a certaine stirring vp , and helping of the will , whereby it should freely dispose it selfe to iustification . Whereas Bernard speakes home , and like a downe-right honest man in this point , Facit Deus voluntarios , quatenus dum de mala , mutat voluntatem in bonam : God makes men willing , whole of euill he changeth the will into good . So it is one thing to stirre vp , and helpe ; another , to change the nature of a thing from euill to good . St. Ambrose : Voluntas nihil habet in suis viribus , nisi periculi facilitatem : The will hath no power at all , but a propension to perill , And St. Chrysostome , Omnes homines antequam pecc●mus , liberum quidem habemus arbitrium , si volumus sequi voluntatem Diaboli , an non . Quod si semel peccantes obligauerimus nos operibus eius , iam nostra virtute ●uadere non possumus . Sed sicut Nauis , fracto gubernaculo , illuc ducitur , vbi tempestas voluerit : sic & homo diuinae gratiae auxilio perdito per peccatum , agit , quod non vult ipse , sed quod Diabolus vult ; & nisi Deus valida manu misericordiae soluerit eum , vsque ad mortem in peccatorum suorum vinculis permanebit : All men ( saith he ) before sinne , haue free will , to follow the Diuels will , or not . When once by sinne wee haue captiuated our selues to his workes , wee cannot now by our owne power free our selues . But as a Ship , the Rudder being broken , is carried whither the tempest will ● so 〈…〉 ●●uing by sinne lost the helpe of diuine grace , doth not that wh●●● himselfe willeth , but which the Diuell willeth ; 〈…〉 God with a strong hand of mercie loose him , hee shall abide in the bonds of his sinnes euen vnto death . So then this strong hand is more than a bare stirring vp . St. Augustine here seemeth to allude to that in the Gospell : where our Sauiour resembleth the state of sinfull man to a house , kept and possessed by a strong man , when the will is wholly capituated by Sathan , and cannot befreed , but by the power of Christ , a stronger than that strong man. But the Councell of Trent wants the ingenuitie to acknowledge the mightie power of God in freeing mans captiue-wil from the tyrannie of the strong Diuell . Also St. Chrysostome in the prosecution of that his former Treatise , compareth mans will before sinne , to wit , in the state of innocencie , to a free-people or state , in whose power and election it is to chuse what King they wil ; but hauing once elected such a one for their King , it is not now in their power , vpon any dislike to depose him againe , although he tyrannize ouer them neuer so much : none can free them from this grieuous bondage , but only God. So , it being once in the power of mans will , in the free state of innocencie , to choose a King , God or the Diuell ; hauing once by the consent of sinne made choyce of the Prince of darkenesse , who tyrant-like ruleth in the children of disobedience , taking them captiue at his will ; it appertaines only to the mightie power , and infinite goodnesse of God to set free these miserable Captiues out of that Tyrants more than Egyptian bondage . A worke no lesse , if not infinitely more , miraculous , than the deliuerance of those Israelites through the middest of that Red Sea : Howsoeuer the Trent Fathers mince the matter , and obscure the power of Gods mighty worke in mans conuersion , parting the glorie of it betweene mans nature , and Gods grace , as wee haue heard : Like the Whoore that would haue the child diuided , between her selfe , and the true Mother . But that the glorie of Gods powerfull grace in mans conuersion may not lye thus smoothered vnder the dampe of earthy and deepe hypocrisie , let vs see a little what this free-will of man is in the state of corruption . Vega highly commends that saying of Richardus , as we noted before ; Doctè Richardus ( inquit ) Cum audis liberum arbitrium esse capt●●um , nihil aliud intellige , quam infirmum , & natiuae virtutis potestate priuatum : Learnedly said Richardus , saith he : When thou ●e arest that free-will is a captiue , vnderstand it no otherwise , than that it is weak , & depriued of the vertue of its natiue power . I wote well these Pontifician spirits would gladly bring mans free-will into credit , by filing and smoothing that rougher language , which the Fathers haue left vpon it . And I dare be bold herein to gratifie the Trent-Councell : Let free-will in mans corrupt heart be , not captiue , but only weake , not dead , but depriued onely of its primitiue and natiue vertue ; nay let it be aduanced to as high a pitch of perfection , as possible a sinnefull man can reach vnto ; I enuie it not . But at the best , when all is done , is it euer the neerer to grace or iustification ? If nature haue any faculty at all this way , surely it is to be found in those men that most excell in the gifts of nature , as in the Philosophers , the learned , the disputers of the world . Wherefore then doe not these receiue the Gospell with all readinesse and freedome of will ? Nay , are they not rather the further off from Christ , by how much nature seemes more excellent and perfect in them ? Saint Paul makes a challenge ( 1. Cor. 1. 20. ) Where is the wise ? Where is the Scribe ? Where is the disputer of this world ? Hath not God made the wisedome of this world foolishnesse ? and vers . 21. he concludeth flatly , that seeing the world by wisedome know not God in the wisedome of God , it pleased God by the foolishnesse of preaching to saue them that beleeue . And vers . 26. Not many wise men after the flesh are called , &c. And our Sauiour ( Mat. 11. 25. ) I thanke thee O Father , Lord of heauen and earth , that thou hast hid these things from the wise , and men of vnderstanding , and hast reuealed them vnto babes . And therefore hence we may conclude , That the more our nature presumeth of its owne perfection , any way in disposing it selfe to grace , the more blinde it is , and further off from grace ; though the Councell of Trent accurseth those that shall condemne natures disposing of it selfe to grace , Can. 7. Nay , bring me an Angell in his pure naturals , innocent as Adam in his first creation , his will most free , vntainted , vncaptiued ▪ yet what relation is there betweene him and the 〈…〉 ●ate ? This is a high and hidden mysterie , which neither Adam in his purest naturals , no nor Angell , but by speciall reuelation ( Ephes. 3. 10. ) could by their naturall knowledge attaine vnto . As the Lord said to Peter , Flesh and bloud hath not reuealed this vnto thee . What free-will then can there be in vs by nature towards that thing , which our naturall vnderstanding is altogether ignorant of ? The naturall man receiueth not the things of the Spirit of God , for they are foolishnesse vnto him , neither can hee know them , because they are spiritually discerned . Now that which the vnderstanding apprehends not , the will desires not : Ignoti nulla cupido . Thomas Aquinas saith well and truly : Hoc est ex institutione diuinae prouidentiae , vt nihil agat vitra suam virtutem . Vita autem aeterna est quoddam bonum excedens proportionem naturae creatae , quia etiam excedit cognitionem & desiderium eius , secundum illud . 1. Cor. 2. 9. Oculus non vidit , &c. This is of the appointment of Gods prouidence , that nothing should worke beyond its proper vertue . But eternall life is a certaine good , exceeding the proportion of created nature , because it also exceedeth the knowledge and desire of it . according to that , 1. Cor. 2. 9. Eye hath not seene , nor eare heard , neither haue entred into the heart of man , the things which God hath prepared for them that loue him ; for God hath reuealed them vnto vs by his spirit , &c. And so Thomas concludeth , that not euen Adam in his perfection could merit eternall life , without a supernaturall grace . And the same Aquinas ; Ea quae sunt fidei , excedunt rationem humanam : those things which are of faith , exceede humane reason . And a little after : Homo assentiendo his , quae sunt fidei , eleuatur supra naturam suam , &c. A man by assenting to those things which are of faith , is eleuated aboue his nature : & therefore it is necessary that faith be infused into him by a supernaturall gift of God. Yea , say the Pontificians , We ascribe the first motion of free-will to the worke of a preuenting grace . But by their owne confession , this work of grace is no other , but to moue & stirre vp , & as it were , to awaken the will. Indeede , if the Trent-Fathers would not hypocritically halt in this point , but speake ingenuously and plainly , and say , That God by his spirit , through the preaching of the word , doth illuminate the blinde vnderstanding of the naturall man ( as he did the heart of Lydia ) to see the mysterie of Christ , and so the will is inflamed to desire , and long after saluation : then wee , and all Catholicke beleeuers , would in this point giue them the right hand of fellowship . This is indeede the right and true preparation vnto the grace of iustification , if not rather the true grace it selfe already begun in our hearts . For this is life eternall , that they know thee , to bee the onely true God , and whom thou hast sent , Christ Iesus . And as the Prophet Esay speaketh . By his knowledge , shall my righteous seruant iustifie manie ; for he shall beare their iniquities : which implyeth , that holy knowledge and illumination is the first worke of grace and iustification , knowledge there being taken for sauing faith ; faith being that to the soule , which the eye is to the bodie : as the Lord applyeth it , Iohn 3. 14. 15. Or if these Romane-Catholicke Doctors would but vse the same language , that the ancient Fathers of the Church haue vsed concerning free-will , they should herein shew themselues honest men . Saint Augustine confesseth plainly , that man by abusing his free-will , hath lost both himselfe and it . And by this reckoning , more is required than a bare mouing , helping , or stirring vp of the will , as if it were onely lame , when it is quite lost . That therefore in the Prophet must here take place : I will take from them their stoni● heart , and giue them a heart of flesh . The heart in mans conuersion must be new made and moulded againe . But they will obiect , that free-will by mans fall is not altogether lost , according to that of St. Augustine : Peccato Adae lib●●um arbitrium de hominum natura perisse non dicimus ; Wee doe not say , saith hee , that by the sinne of Adam mans nature is depriued of free-will , or that free-will is perished . But note what St. Augustine there addeth ; Sed ad peccandum valere in hominibus , subditis Diabolo : ad bene autem pieque viuendum non valere , nisi ipsa volunt as hominis Dei gratia fuerit liberata , & ad omne ●onum actionis , sermonis , cogitationis adiuta : But wee say ( saith he ) that free-will in men subiect to Satan , preuaileth to the committing of sinne : but to good and godly liuing it is of no 〈…〉 lesse mans will be freed by Gods grace , and assisted vnto euery 〈…〉 worke , and word , and thought . And in his book de grati● 〈…〉 arbitrio , ca. 17. he saith : He worketh first that we may will , who when we do wil doth perfect vs by cooperating : that therfore we may wil , he works without vs ; but whē we are willing , & seruile , that we may perform , he cooperates with vs. And c. 16. vpon Phil. 2. Deus est qui operatur in vobis , &c. Certum est nos facere , cum facimus , sed ille facit vt faciamus , praebendo vires efficacissimas voluntati . And Epist. 107 to Vitalis Carthaginen . vpon that of the Apostle , Phil. 2. God worketh in vs , euen to will : he saith ; Vera Dei gratia praevenit hominis voluntatem bonam , nec eam cuiusquam inuenit in corde , sed facit : The true grace of God preuenteth mans good will , neither findes he it in any mans heart , but makes it good . Whereupon , in his second booke against Iulian the Pelagian , hee calleth it , Seruum arbitrium ; saying : Hic vnltis hominem perfici , atque vtinam Dei dono , & non libero , vel potius seruo propriae voluntatis arbitrio ; You would haue a man perfected , and I would it were by the gift of God , and not by the free , or rather seruile arbitrement of his owne will. Thus according to St. Augustine , mans liberum arbitrium is by Adams fall , turned into seruum arbitrium , seruing onely to sinne ; and to turne it to good , it must not onely bee moued , stirred , or helped , but freed by Gods grace : which is a worke of power , in disarming the strong man. And what this grace is , hath beene shewed afore , to wit , Gods sauing grace ; The true grace of God , saith Augustine , not a common grace . Deuout Bernard vnderstands by free-will , a meere will in man without respect to the obiect , good or euill , Velle inest nobis ex libero arbitrio , non etiam posse quod volumus . Non dico , velle bonum , aut velle maelum : sed tantum velle ; To will is in vs proceeding from free-will , but not to performe what we will. I say not , to will good , or to will euill , but onely to will. And againe ; Corruit homo de posse non peccare , in non posse non peccare , amissa ex toto complaciti libertate : Man fell from a possibility not to sinne , to an impossibility of not sinning , hauing altogether ●ost the liberty of delight . Per propriam quippe voluntatem seruus peccati factus , meritò perdidit libertatem consilij : for by his owne proper will being made the seruant of sinne , hee hath deseruedly lost the liberty of his election or counsell . Now how shall all this be repaired againe ? The same Bernard resolueth it : Velle homini vt esset , creans gratia fecit ; vt proficiat , saluans gratia facit : vt deficiat , ipsum se deijcit : That man should haue a will , is from creating grace ; that this will should profit , is from sauing grace : that it should decay , is of its owne voluntary defection . It is therefore a worke , not of common grace , as they vnderstand by the first grace , whereby they say the will is moued : but of effectuall sauing grace , to restore the will of man , and fit it for Christ. Habet igitur homo necessariam Dei virtutem , & Dei sapientiam Christum , qui ex eo quod sapientia est , verum ei sapere re-infundat , in restaurationem liberi consilij : & ex eo quod virtus est , plenum posse restituat in reparationem liberi complaciti ; Man therefore hath the necessarie vertue of God , and wisedome of God , which is Christ , who as hee is wisedome , doth re-infuse wisedome to know the truth , to the restauration of the freedome of election ; and as he is vertue , doth restore a full power to the reparation of the freedome of delight and happinesse : which ( saith he ) is begun here in grace , and consummate hereafter in glory . And again concerning free-will , he saith ; Nemo putet ideo dictum liberum arbitrium , quod aequa inter bonum aut malum potestate aut facultate versetur , cum cadere per se quidem potuerit , non autem resurgere , nisi per Domini spiritum . Ergo si à Domini spiritu , iam non à libero arbitrio . Let no man thinke , that free-will is therefore so called , as hauing an equall and indifferent power or faculty betweene good and euill , seeing it could fall by it selfe , but not rise againe but by the spirit of the Lord. And if it bee by the spirit of the Lord , it is not now of free-will . And St. Augustine tells vs plainly what that grace is , whereby the will is freed ; to wit : Gratia Dei per Iesum Christum Dominum nostrum , in qua nos sua , non nostra iustitia instos facit , &c. That grace , whereby the will is freed , is the grace of God by Iesus Christ our Lord , wherein hee maketh vs iust by his owne , not by our righteousnesse , &c. But , saith the carnall minde , If man haue not free-will to accept grace offered , what cause hath God to complaine , or to condemne man for that , which is not in his power to performe ? I might answer with the Apostle ; O vaine man , who art thou that repliest against God ? But I answer againe , Though man haue no will of himselfe to receiue grace offered ; yet he hath a will to reiect grace offered , for which he is 〈◊〉 condemned . So that mans corrupt will is sufficient to conuict him , though no way able to conuert him , after that manner which Pontificians teach . And thus God needeth not mans carnall wit , to pleade for the equity of his iustice ; sith God doth not simply condemne men for that , which by nature they are inuincibly vnable to performe , as by the vertue of free-will to receiue grace offered ; but for that , which is in their power and will to doe : namely , when they not only not willingly receiue , but wilfully and contemptuously reiect and put from them , the grace of God offered them in the Gospel . And iustly doe all such obiecters come within the compasse of Iobs censure , Iob 13. 7. Will yee speake wickedly for God , and talke deceitfully for him ? &c. As Saint Hierome ; Concede Deo potentiam sui , nequaquam te indiget defensore : Let God be Master of himselfe , he needes not thee to pleade for him . Now by the former testimonies , as by a cloud of witnesses , the Church of Rome is sufficiently conuicted of grosse absurditie , and of grieuous impiety in her doctrine of preparation to iustification : wherein her Gordian knot of manifold errours ( while the Romish Harlot would haue the liuing childe diuided betweene her and the true Mother , Gods grace ) is cut asunder , and dissolued by the sharpe sword of Salomons wisedome . First , because the worke of preparation , is rather the worke of iustification it selfe , and that so soone as the vnderstanding is inlightened , and the will inflamed to apprehend Christ by faith . Secondly , because that grace of God , whereby the will of man is prepared to iustification ( as they say ) is no common grace , receiued as well by the reprobate , as the elect : but the sauing and iustifying grace of God , which whosoeuer receiueth , is more truly said to bee already actually iustified , than disposed and prepared thereunto . Thirdly , because the work of Gods grace in mouing the vnderstanding , and the will to ●mbrace Christ , is no weake and common worke , but a worke of power , in loosing the workes of the Diuell , that strong man. Fourthly , because mans will doth not cooperate with Gods grace , as a co-agent and fellow-worker , in the first act of mans conuersion ; but Gods grace is the Agent , and mans will is the Patient ; that effectually calleth , and wee effectuously come ; that strongly drawes vs , and we , by the vertue thereof , sweetly , not compulsarily , freely , not frowardly , and not now passiuely , but actiuely , do runne after Christ : as St. Augustine saith , The will to beleeue , God worketh in man , and in all his mercie preuenteth vs. And againe , If we be drawn to Christ , then we beleeue vnwillingly . But none can beleeue , vnlesse he be willing : for he is drawne to Christ , to whom it is giuen to beleeue in Christ. He is the mightie Agent in conuerting vs : and wee thereby become meeke Patients in being conuerted . Turne thou me , saith chastised Ephraim , and I shall bee turned : Thou art the Lord my God. Surely after that I was turned , I repented , and after that I was instructed , I smote vpon my thigh , &c. And it is a thing not vnworthy the obseruation , that euen in their vulgar Latine Translation ( which they preferre before all others , yea before the originals themselues ) wheresoeuer any is exhorted to conuersion to God , the Verbe is alwaies put in the passiue signification , as Conuertere , or Conuertimini , Be thou Conuerted , or be ye Conuerted : and neuer in the actiue , Conuerte te , or Conuertite vos , Conuert thou , or Conuert you your selues : which might sufficiently conuince all Pontificians , that the worke of our conuersion , is not a matter of cooperation , shared betweene mans will and Gods grace , but passiue in vs , and actiue in God. Hee conuerteth by his grace , and wee are thereby willingly conuerted . Contrary to the Trent Doctrine , saying , That a man is disposed by grace to conuert himselfe . Fiftly , because the whole glorie of our conuersion to Christ , is to bee ascribed to Gods grace alone , not as the Trent Fathers professe in a few Hypocriticall words , while they deny it in the maine dint of their doctrine : but in sinceritie and truth , without equiuocation of any merit of congruitie in vs , preparing and disposing vs to be capable of iustification . Finally , because they ranke faith among those other workes of preparation , as if it had no other hand in the worke of iustification , but onely as a disposing cause . So as a man may haue faith before he come to be iustified , yea and such a faith also , as a man may haue it , and yet neuer attaine to iustification . Contrary to St. Augustine , Iustificatio ex fide incipit , Iustification beginnes at faith : as hereafter more fully . For these causes the Catholicke faith abhorreth the Romane-Catholicke-doctrine , touching their preparation to iustification . But say some ( who may claime kindred either with Pelagians or Pontificians ) although the merit of congruitie bee not admitted as an inducement to iustification , yet there are some workes required of vs , as matter of preparation to faith in Christ , which though it bee not meritorious , yet it is acceptable to God. For example , Repentance is a worke necessarily proceeding , and so preparing a man to faith in Christ : which Repentance being in vs , before faith in Christ , it is notwithstanding acceptable to God. Indeede I deny not but the Pontifician forge can affoord vs such scoria enough . But what Repentance is this ? A true Repentance , say they . It had neede , if it bee acceptable to God. Wherein consists it ? It is ( say they ) a sorrow for sinne past , and a purpose of amendment for the time to come . But is this sufficient to true Repentance ? Yes ( say they ) Ahab , and the Nineuites repented : and was not their Repentance true , sith God accepted it , and thereupon reuoked , or at least reiourned the sentence denounced ? Indeede Ahabs Repentance was a true hypocriticall Repentance : so the Nineuites Repentance was a true carnall Repentance , as the faith of diuels is said to be a true faith , which the Pontificians challenge for their onely true faith . Is this true faith therefore acceptable to God ? But was the Repentance of Ahab and of the Nineuites acceptable to God , because God for the present forbore to punish them ? It followes not , because God forbare them , that therefore their Repentance was acceptable to him . For how can the action bee acceptable , when the person is not ? But their persons were not acceptable to God. For Ahab was a damned Idolater , and a most wretched wicked person , who had sold himselfe to the diuell : and the Nineuites were heathenish infidels , out of Christ. But till wee be in Christ , our persons are not accepted of God : for in him only God is well pleased . And before faith in Christ , wee are not in Christ ; therefore before faith in Christ , no action of ours is acceptable to God , yea no way acceptable : not onely as these would haue it , not acceptable to saluation ( as such obiecters themselues confesse ) but not acceptable towards it , as these affirm . For while we are out of Christ , all our actions are abominable before God , much lesse acceptable to him . And so much the more abominable they bee , and so much the lesse acceptable , by how much the more wee esteeme them acceptable , or endeauour to please God by them . As God himselfe saith , Matth. 3. 17. This is my beloued Sonne , in whom I am well pleased . With whom is God well pleased in his Beloued ? The Apostle applyeth it , Ephes. 1. 6 : To the praise of the glorie of his grace , wherein hee hath made vs accepted in the Beloued . Therefore no acceptation with God , but of those that are actually in the Beloued , to wit , in his sonne Iesus Christ. Nor doe wee feare Trents Canon here , thundring out her Anathema to any that shall say , that all workes done before grace are sinnes ; or , that the more a man endeauoureth to please God , before faith in Christ , the more deepely he endangereth himselfe to Gods high displeasure : for we affirme this again and againe , That all workes done before faith in Christ , the more wee thinke therein to please God , the more damnable they be , because herein we set vp an Idoll of our handy-work , in stead of Christ , whereby to please God. Much lesse ( as some haue dared to vent , that before sauing faith in Christ , there may be , and afore begun in a mans heart ( by the meanes of preparatory graces , as repentance , and the like ) the worke of sanctification , of regeneration , of cleansing of the heart , &c. Than which doctrine , what can bee more derogatory to Christ ? And what more contrary to the Scriptures ; which say , If any man be in Christ , he is a new creature ? therefore out of Christ , no new creature ; no not inchoatiue in the least degree . For if regeneration , or sanctification , or newnesse of life , or cleansing of the heart , may be begun without Christ , what hinders , that it may not bee also perfected without Christ ? Nay , if regeneration bee but begun , then there is a childe of God at least newly conceiued , if not newly borne and brought forth . Such conception , is a false conception of winde ; not of Gods spirit , but of mans spirit : so that if such proue all abortiues and dead borne , it is no maruaile . But the sons of God we cannot be , till we be in Christ ; which is , till we beleeue in Christ : as Gal. 3. 26. Ye are all the children of God by faith in Iesus Christ : therefore before this faith in Iesus Christ , we are not the children of God , no not so much as the Embrio in the first conception . But the new creature must bee in Christ Iesus , as the Apostle saith , Gal. 6. 15. So when Christ himselfe speakes of regeneration to Nicodemus , Ioh. 3. instructing him therein how it is begun in a man , hee tels him in the continuation of his speech , that this appertaines to those that beleeue in the son of man , vers . 15. and vers . 16. For a man to be regenerate , or made the son of God by adoption , he must be in the son of God by beleeuing in him . Where Christ also opposing faith to vnbeliefe , saith ; those are condemned already , that beleeue not , hauing no part in the regeneration : therefore before faith in Christ , no regeneration at all , no cleansing , no sanctification , but all condemnation . Againe , Christ is made vnto vs sanctification , 1. Cor. 1. 30. vnto vs , in him . Of him are ye in Christ Iesus : therefore while out of Christ , no sanctification . So the adoption of children is by Iesus Christ , Ioh. 1. 5. therefore no sons , no regeneration , but in Iesus Christ. Likewise , Ioh. 15. 2. Euery branch in me that beareth not fruit , he taketh away . So vers . 4. As the branch cannot beare fruit of it selfe , except it abide in the vine : no more can ye , except ye abide in mee : For without me yee can doe nothing . Therefore while a man is out of Christ , vntill by faith he be ingrafted into Christ , the true Vine , from whom hee receiueth the liuely sappe of a new life , hee can doe nothing ; nothing that is good , nothing that is acceptable to God ; no worke of new obedience or sanctification . But some may say , Regeneration is wrought by the Spirit of God in vs ; and so may be before faith in Christ : and consequently , before we come to be actually in Christ. To which I answer : True it is , that the Holy Ghost is the immediate efficient cause of our regeneration . But how doth he worke regeneration in vs ? namely , by working in vs faith in Christ , which faith is the very immediate instrument , whereby the Holy Ghost doth regenerate , sanctifie , and cleanse vs : sith the Holy Ghost by this faith ingrafteth and vniteth vs into Christ , in whom we are regenerate , and made the sonnes of God. Now that faith is the instrument of our regeneration and sanctification , it is euident , Acts 15. 9. & 26. 18. So that the very first and prime act of Gods sanctifying spirit in vs , is to worke faith in vs ; by which faith in Christ , as by a noble instrument , the Holy Ghost vniting vs to Christ , as members to the head , doth regenerate vs , and so makes vs the adopted sons of God. And before faith in Christ , we cannot say , wee haue Gods sanctifying spirit in vs ; I say , in regard of prioritie of time : For this sanctifying spirit , in the same moment that he sanctifies vs , he workes faith in Christ in vs , by which he regenerates and sanctifies vs. But they re-ioyne by a distinction ; and say , that this repentance which prepares the way to faith , and layes the foundation of regeneration , is not acceptable to saluation : but only to fit & prepare vs thereunto , and to make vs the more capable of it . In this distinction they do much please themselues ; but they confound themselues in their distinction : For they affirme againe , that this precedent repentance of theirs , is regeneration , and sanctification , and newnesse of life inchoatiue , begun at least in part . A bold assertion . Is it regeneration begun and in part ? and being acceptable , is it not acceptable to saluation ? Is not regeneration a worke of our saluation ? And though regeneration should be begun in this repentance , in neuer so small a degree , a worke it is of our saluation , if it bee true regeneration . Logicians know , that Magis & minus non variant speciem . A man in the first conception is a man , though imperfect , and inchoatiue . But they reply again , That they do not say , this preuious repentance is acceptable to saluation of itself ▪ but as i● hath relation to faith cōming after , whereby it becomes acceptable . A pretty shift . And yet they say again , That repentance goeth before faith , not in the precedency of time , but in nature only , & in the order of causes . Now if this repētance go before faith in the order of causes , then repentance must cause faith ; & so this absurdity wil follow , That the effect must giue a form & being , at least a well being , vnto the cause ; if so be faith , the effect & consequent of repētance , as they say , make the same acceptable . But how doe they proue , that this their repentance goes before faith in Christ in nature , and in the order of causes ? They proue it out of Matth. 21. 32. where Christ taxing the infidelity of the Pharisees , wherein they came behinde the very Publicans , saith ; Iohn came to you in the way of righteousnesse , and ye beleeued him not : but the Publicans and the Harlots beleeued him ; and ye when ye had seen it , repented not afterward , that ye might beleeue him . Hence they conclude , That repentance must goe before faith , as the cause of it ; alledging Christs words thus : Ye repented not , that ye might beleeue ; But leauing out him ; That ye might beleeue Him , to wit , Iohn Baptist , as it is in the text ; which implieth what kinde of faith Christ there meaneth , to wit , an assent to the truth of Iohns doctrine : The place thereby comes to bee preuerted . For , Credere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ei , is the faith of assent : but Credere in eum , that is , in Christum , is the iustifying faith . So that by that place alledged , if repentance goeth before faith in the order of causes , then certainly that repentance is the cause of no other faith , but the faith of assent , there spoken of ; which is not all one faith with the iustifying faith . But they which affirme thus , yet confess , that repentance doth not go before the faith of assent , which they terme also the Euangelical faith ; but that its an effect & consequent therof . And here by the way I might take iust occasion , to shew the absurdity of those , that distinguish betweene Euangelicall faith , and the faith of Christ ; as if Euangelicall faith were onely a generall assent to the truth of the Gospell ; whereas a generall assent , and Euangelicall faith , are as different as this and the faith of Christ are all one ▪ for Euangelicall faith looketh vpon the Gospell , not onely as a true history , but as the mysterie of God in Christ ; it embraceth it as the Gospell ▪ preaching Christ the Sauiour , yea preaching Christ to euery beleeuer of this Gospell in particular . As Luk. 2. 10. 11. The Angels said to the Shepheards , Feare not , for behold , I bring You good tidings of great ioy , that shall be to all people ; For vnto You is born this day in the City of Dauid a Sauiour , which is Christ the Lord. Note , here is the Gospel preached ; to who ? I bring You good tidings . And what is the tidings ? To you is borne this day a Sauiour , which is Christ the Lord. Here we haue an exact summe of the Gospell , which is Christ the Sauiour borne to vs. Now to beleeue this Gospell , is an Euangelicall faith : but such , as cannot diuide betweene the Gospell & Christ , and such also , as must needes apprehend and applie Christ , by beleeuing in him . For , To You is borne this day a Sauiour , which is Christ the Lord. To You : this is a necessary relatiue , part of the Gospell ; for Euangelium , or good tidings , imply not onely the party sending , but also the party or parties to whom it is sent . So that the faith of the Gospell , must so beleeue the truth of the Gospell , as that it leaue out no part of it . But one part of it is , that this Gospell is sent to You ; that is , to all beleeuers . For as much as the Gospell containeth the couenant of grace betweene God and vs : God and man being the parties interessed in this Couenant , mutually in Christ the Mediator . Therefore the Euangelicall faith , is not a bare generall assent to the truth of the Gospell , but a particular affiance in Christ , the summe of the Gospell : and so it apprehendeth and applieth this good tidings , which is to beleeue the Gospell indeed . For that generall faith which they call an assent , when it goes no further , it makes no difference betweene the Gospell and the Law , and other parts of the word of God : but beleeueth them all indifferently , as a true history , when it is called an historicall faith . But when faith comes to put a difference , pitching vpon the speciall obiect , the Gospell ; and so this faith becomes an Euangelical faith : then it is so the faith of the Gospell , as it is also necessarily the speciall faith of Christ , whom it apprehendeth & layeth hold vpon ▪ vnlesse a man can so diuide between Christ & the Gospel , as the Gospel may be Gospel without Christ ; or so diuide the Gospell from it self , as that we may beleeue it to be good tidings , & not to vs in particular : Whereas the beliefe of the Gospell consists , in the apprehending , and certain applying of the good tidings therof vnto vs ; To You is born this day a Sauiour : to You is this word of saluation sent . This is the Gospell ; and this is to beleeue the Gospell , by applying it to vs , to whom it is sent . If we do not beleeue it sent to vs , we do not beleeue the Gospell ; for it is so far a Gospell or good tidings to vs , as we beleeue it to be sent to vs in particular . Nor is this faith of the Gospell , a certain or rather vncertaine swimming in the brain , that perhaps , or probably , or possibly , God may be merciful vnto vs in Christ : A doctrine bred of the spawne of Trent . This is a wandring imagination , hatched in mans braine , hauing no ground of truth , or agreement with the faith of the Gospell . Thus we see , if Euangelicall faith be none other but the faith of Christ , and in Christ , as we haue sufficiently proued : then it followeth that the distinction betweene Euangelicall faith , and faith in Christ , being vnsound and groundlesse , the whole doctrine of the precedency of repentance before faith in Christ , as a necessary and acceptable preparatiue thereunto , doth euen mole sua , of it selfe fall to the ground . For the authors of such a doctrine must needes confesse , if they will be guided by reason , that there is no repentance but faith must goe before it , for to cause it ; as either Legall faith must go before it to cause Legall repentance , or Euangelical faith must go before to cause Euangelicall repentance Now if there be no Euangelicall faith to goe before , and cause Euangelicall repentance , but the faith of Christ ; then in vaine is any repentance deuised , to goe before and cause faith in Christ. This Eagle-eyed faith of Christ hath no sooner glanced vpon the Sun of Righteousnesse , but instantly by the force thereof , a dreery cloud being raised , causeth a gracious , but sad shower of repentance , to descend from those windowes and floud-gates of the now heauenly Soule , to refresh the poore sinner , now hungring and thirsting after the liuing waters . They say also , that the faith , to wit , Euangelicall faith , which is the cause of their Repentance , going before , and causing the faith of Christ , is a generall assent , or a generall faith of the truth of the Gospell . But how can this generall assent beget in mee a particular Repentance , vnlesse with this assent I haue also a particular affiance in the promise of the Gospell of Christ , applying it to my self ? The Gospell saith , To you is borne a Sauiour , Christ the Lord. I beleeue this to be true . But how shall this beliefe moue me to Repentance , vnlesse I beleeue that this Sauiour is borne to me in particular ? Ahab had not so easily repented , if Gods iudgements being layd neuer so close to him , hee had not beleeued the truth of them in particular towards himselfe . So the Nineuites . For particular Repentance in euery man must arise from a particular apprehension and application of the Word of God towards himselfe . As for their reasons forcing Repentance to goe before Faith in Christ , they are very poor and beggarly ; as that otherwise it leades me to presumption . A very friuolous and false surmise . For sauing Faith doth no sooner lay hold on Christ with the one hand , but withall it layeth the other hand vpon the sinner , the subiect wherein it is arraigning him at Gods Tribunall , iudging , condemning him for that sinner , whom Christ came to saue . Faith doth no sooner looke on Christ with the right eye , but it presently reflects on the sinner with the left eye . The reason is , because it is impossible I should beleeue Christ , to be my Sauiour , but withall I must beleeue and acknowledge my selfe to bee the sinner ; which I cannot truely do , but it will necessarily breed in mee that Repentance to saluation , not to bee repented of . For , a Sauiour and a wretched sinner are relatiues , which not euen the thought of man can diuide , or sunder one from another . And so here their reason , why such Repentance must needes goe before faith , is found faultie ; which is ( say they ) because if Repentance went not before faith in Christ , then faith in Christ would proue to be presumption . Therefore we haue shewed , that in true faith in Christ there is alwaies true Repentance , as the prime and immediate fruite of Faith. So that rather the nouell doctrine of such men is a high pride and presumption , carrying others also to the top of the same pinacle , by perswading them , that they haue true Repentance before faith in Christ , by which they are ( at least ) in part regenerate , sanctified and cleansed , Obiect . But is there no preparation vnto the receiuing of grace and iustification ? Is not ( at the least ) the hearing of the Word a worke of preparation to grace ? Answ. True it is , that faith , sauing and iustifying faith , commeth by hearing , and hearing by the word of God. Rom. 10. 17. So that the hearing of the Word of God is the ordinarie meanes to beget sauing Faith and Grace in vs. Obiect . But hearing of the Word is in our owne power , and hearing of the Word is a preparation vnto Grace ; therefore it is in our owne power to prepare our selues vnto grace . Answ. To heare is in our owne power : but hearing of the Word is not simply a preparatiue vnto grace , but rather an externall meanes thereunto . For vnlesse God do giue aspeciall blessing to the outward meanes of hearing the Word , in opening our hearts , as he did the heart of Lydia , wee heare the word but as a sound , or as a strange historie , or parable , and as a deepe mysterie hidden from vs. The Iewes did heare Christs Oracles , and see his Miracles , yet for all that were they no better than deafe and blinde men . God must open the heart to vnderstand , and to apprehend by Faith the mysterie of Christ preached , else Paul may plant , and Apollos water in vaine . Obiect . To what purpose then is it for any to come to heare the Word of God , if thereby he be not the better fitted and disposed to receiue grace ? Answ. Although God be the only author and actor of working grace in vs , yet for as much as he doth this by the Ministerie of his Word , which he hath appointed as the ordinarie meanes to beget faith and all other sauing graces in vs , therefore it is our part and duty to attend vpon , and vse the means , waiting for Gods blessing vpon it . So that all the worke of preparation to grace on our part is without vs , not within vs , namely , the hearing of the Word preached , and Gods speciall blessing vpon it . Obiect . But it is in our free will and choyce to heare the Word of God , or not to heare it : and therefore something is to be ascribed to free-will , in setting vs ( at least ) in the way to iustification . Answ. It is no otherwise in our free will and choyce before our conuersion , to heare Gods Word , than to heare any humane historie propounded vnto vs. For before our vnderstanding bee by faith illuminated to apprehend and apply Christ vnto our selues , and to know him to be our Sauiour in particular , we haue no will to heare the Word as the Word of God , which is able to saue our soules , but rather as the word of man. Obiect . But doth not a man vnderstand the Word preached , vnlesse first his vnderstanding be illuminated by Faith ? Answ. A naturall man may by hearing come to haue a generall vnderstanding of the Word of God , as a true historie ; but before he bee indued with sauing faith from God , his vnderstanding is not illuminated to know God in Christ to bee his Father , and Christ to bee his Redeemer ; which is the summe of the Gospell and the seale which wee set vpon the truth of God therein . Iohn 3 33. Obiect . But Iohn Baptist was sent to prepare the way of the Lord. Answ. The Ministerie of Iohn was to teach men to beleeue in Christ , pointing at him that was to come . So that by his Ministerie , men beleeuing and beeing baptized into Christ , they might thereby be said to bee prepared to a more plentifull measure of receiuing Christ , and his Spirit , as afterwards they did , hauing the first seeds of Faith already sowne in their hearts . Obiect . But another obiects : before true conuersion a man must renounce the first couenant , become humble , confesse his vnworthinesse , his hardnesse of heart , his naturall disabilitie towards his owne saluation ; hee must feare God ▪ loue God , and the like , or else a man is incapable of , and indisposed to receiue the grace of conuersion . Answ. Indeed a fellow-minister of the Gospell was very earnest on a time in defending of this . He desired me to resolue him in it by writing , as being a matter of maine consequence , and a maine ground wherewith many other opinions , on foote in these daies , would stand or fall . Now I could haue wished to haue heard his reasons of that his obiection , but time at least permitted not . Therefore my answer shall be short , as also in respect of all that before said . First then , for a man to renounce the first couenant , to become humble , &c. I say , no man can doe it , till he be in Christ. My reason is , because till a man be in Christ , he is dead , blinde , proud , hard-hearted , without the feare of God , without the loue of God. Euery man is actually either the child of wrath , in the state of sinne , and death ; or the childe of God , in the state of grace and life . There is no terme betweene these two . There is no terme or medium betweene a man liuing and dead , but the very instant of his soules departing from the bodie , which is in the twinckling of an eye . No more terme or medium is there betweene a man dead in sinne , and liuing by grace , but the very instant of his conuersion . For euery man ( I say ) is eyther a dead man in the state of sinne , or a liuing man in the state of grace : a third terme cannot come betweene . Now while a man is in the state of sinne , he is dead . If dead , he vnderstands nothing that sauours of grace , nor hath hee any disposition or affection in him thereunto . While he is vnder the dominion of sinne , hee is nothing but meere enmitie and rebellion against God and his Grace ; as the Apostle saith , Rom. 8. The wisedome of the flesh , or , To be carnally minded , is enmity against God. This is the state of a man vnregenerate , vnconuerted . Beeing thus , hee is proud , senslesse of his hardnesse of heart , senslesse of any naturall disabilitie towards his owne saluation , without loue , without feare of God , as Rom. 3. He is not subiect to the Law of God , neither indeede can bee , Rom. 8. Hee is so farre from renouncing the first couenant of works , that before his conuersion , the more morall vertues ( which Saint Augustine cals but splendida peccata ) either the frame of his naturall and corporall constitution , or of his more liberall education hath adorned him with ; the more is hee apt to relye vpon the first couenant , trusting to bee saued by his good workes . But I say againe , that when I see in a man these things , that he renounceth the first couenant , that he is humble , that he confesseth his vnworthinesse , that hee complaineth of the hardnesse of his heart , that he renounceth himselfe , and his owne abilities towards his owne saluation , and the like : these are the signes and fruits of a true Conuert , say I. No , say you . The matter now standing betweene your No , and my Yea : who shall be the vmpire ? Nay , let vs decide it betweene vs by the rule of Gods word . Either make the tree good , and the fruit good , or else the tree euill , and the fruit euill : saith Christ. An euill tree cannot bring forth good fruit , & contra . Now a man before his effectuall conuersion , before he be in Christ , is an euill tree ; and therefore cannot bring forth any fruit of true grace or vertue . But if a man begin once to bring forth such fruits , shew me , if you can , any reason , why such a man is not already a true Conuert ? For ought you know , hauing these signes and symptomes of true conuersion , he is a true Conuert . Nay , that he is without question a true Conuert , I proue by two reasons . First , because till a man be a true Conuert , he cannot be truely humble ; he cannot truely renounce himselfe , his sins , confesse his vnworthinesse , feele the hardnesse of his heart , to complaine of it , and the like . Secondly , because all these things are common and proper to the regenerate man. Both these together I p●●●e thus . 1. No dead man can performe the workes of a liuing man ; but these forementioned be the workes of a liuing man : therefore no dead man , therefore no man , before his conuersion , can performe such workes . But you will say , these things are not so the workes of a man conuerted , but that also , as morall workes , they may be performed of a morall or naturall man before his conuersion . To which I answer , that all these things are not of a morall but of a spirituall nature , & are the proper gifts of the spirit of grace , which no naturall man hath , till he become spirituall ; which is by conuersion , when hee rec●●●eth spirituall life . God giues grace to the humble , but first he giues grace to be humble . God giueth more grace , saith St. Iames : and what followeth ? He giues grace to the humble ; that is , more grace to him , whom first he hath made humble by grace . This humility comes only from Christ , to those that are in Christ. True humility , St. Augustines compares to the water of life and of grace , which floweth from the inward fountaine of the pure veine of truth . This is the water of confession of sinnes , this the water of humiliation of the heart , this the water of sauing life , of him that casts downe himselfe , that presumes nothing of himselfe , that proudly attributes nothing to his owne power . This water is in no Forreiners bookes ; not in the Epicures , not in the Stoickes , not in the Manichees , not in the Platonicks . Wheresoeuer other precepts of manners and discipline are found , yet this humility is not found . The way of this humility flowes from no where else , it comes from Christ , &c. So Augustine . This Humility is the Herbe-grace , and growes no where but in the garden of grace , euen the heart of the true Conuert . It growes not in the whole field of nature , though neuer so well tilled with the doctrine of Philosophy . And for hardnesse of heart , it is in euery impenitent man : but when once it comes to be felt , and to be mourned for , this is the proper effect of a man renued by grace , whose not onely vnderstanding is inlightened to see , but his will and affections touched with a godly sense and feeling of his spirituall miseries , which a dead man cannot doe . Now till a man be in Christ by faith , he is a dead man. Except ye eate the flesh of the sonne of man , and drink his bloud ; that is , Except ye beleeue in the son of man , ye haue no life in you . Ioh. 6. 53. And , saith the Apostle ; Now I liue , yet not I , but Christ liueth in mee ; and in that I now liue ▪ I liue by the faith of the sonne of God , &c. Gal. 2. 20. Now a dead man knowes not that he is dead : but when he is restored to life , he then knowes that he was dead . So a man till hee be in Christ , that is , truely conuerted , he is dead , and knowes it n●● , much lesse can bewaile , or so much as see and feele his spirituall death ▪ but being in Christ , and so made aliue , he knowes then that he was a dead man , and feeling some reliques of spirituall mortality in him , as corruption of sinne , hardnesse of heart , and the like ; he is truely humbled for it , he heartily bewailes and confesseth it , and prayeth against it : which humility , which bewayling and confessing of his spirituall misery , is no lesse an infallible signe of a man restored from spirituall death to spirituall life by Christ , than the seuen times neezing of the widowes son , was a true token of his restitution from death to life againe . But as the clause comes in but obiter , so let it suffice , to haue touched it by the way . And this I haue said , I am sure will stand good , till any shall be able to proue , That a man doth spiritually liue , before he be in Christ , before he be a true Conuert . CHAP. IV. The Romish Doctrine of the Iustification of a sinner , what it is , and wherein it consisteth . NOw after all this adoe about preparation to iustification , which the more they magnifie , the further off they are from attaining vnto it : what is that iustification which the Romish Church stands vpon ? Let vs see if it bee worth all that labour and merit , whereby they must come by it . The foolish Virgins , while they went to bestow their paines and cost to prepare oyle for their empty Lampes , to meete the Bridegroome , lost all their paines and expence : for when they came , Heauen gate was shut against them . The Romish Virgins ( for such they would bee accounted ) wanting oyle in their Lampes ; to wit , the pure oyle-oliffe of grace , distilling from the true Oliffe Tree , Iesus Christ , while they goe about to prepare artificiall oyle made by humane inuenti●● ▪ they may iustly feare , to find the gate of righteousnesse and mercie barred vp against them . If they proue not rather like the men of Sodome , who pressing vpon righteous Lot , to surprise euen his Angel-guests , were strucke with blindnesse , that they could not finde the right doore , where they would haue entred . So these , seeking to enter the gate of the righteous , as if they would surprise Heauen , the lodging of Angels , by a strange and new inuented violence ; it will proue a matter of high admiration , if euer by their new way of preparation , choaked with so many mists of foggie errours , and blinde inuentions , they hit vpon the gate of iustification , and so come promiscuously to ioyne themselues to the sacred society of righteous Angels . But now let their iustification speake , and iustifie it selfe . The Councell of Trent in the seuenth Chapter saith thus : Hanc dispositionem seu praeparationem , iustificatio ipsa consequitur ; quae non est sola peccatorum remissio , sed & sanctificatio , & renouatio interioris hominis , per voluntariam susceptionem gratiae & donorum : Vnde homo ex iniusto , fit iustus , & ex inimic● , amicus ; vt sit haeres , secundum spem vitae aternae : After this disposition or preparation , doth follow iustification it selfe ; which is not onely the remission of sinnes , but also sanctification , and renouation of the inner man , by a voluntary receiuing of grace and of gifts : Whence a man of vniust , is made iust , and of an enemy , a friend ; that he may be an heire , according to the hope of eternall life . To which also agreeth the eleuenth Canon of this Session . Si quis dixerit , homines iustificari vel sola imputatione iustitiae Christi , vel sola peccatorum remissione ▪ exclusa gratia & charitate , quae in cordibus eorum per Spiritum sanctum diffundatur , atque illis inhaereat ; aut etiam gtatiam , qua iustificamur , esse tantum fauorem Dei : anathema sit : If any man shall say , that men are iustified either by the onely imputation of Christs righteousnesse , or by the onely remission of sins , excluding grace and charity , which is shed abroad in their hearts by the holy Ghost , and is inherent in them ; or else , that the grace whereby we are iustified , is onely the fauour of God : Let him be Anathema . In these words of the Councell , is infolded the very mysterie of iniquity ; For their iustification is composed partly of remission of sins , and partly , yea principally , of * sanctification ( as they call it ) and renouation of the inner man ; and to this is added mans free-will . And thus their vniust man is made iust . Note also how in the Canon , they name the imputation of Christs righteousnesse , as one of the ingredients , in this composition of iustification . But the plaine truth is , this imputation they quite shut out from hauing any thing to doe with their iustification ; as this very terme of imputation had no good entertainment in the a Councell . And note againe , how they denie the grace of iustification to be the onely fauour of God , reseruing a roome for mans merit : contrary to that of the Apostle , Rom. 3. 24. Being iustified freely by his grace , through the redemption that is in Christ Iesus . Now by the way , let vs see what the Pontificians meane by Imputation . For this purpose I will insert here a saying of Pighius ( though otherwise a Pontifician writer ) which Soto answereth , and laboureth to cleare from suspicion of heresie . Pighius hauing considered sundry places of Scripture , as in the Psalmes , and Iob , &c. that the Saints of God dare not bring their own inherent righteousnesse , to the strict triall of Gods iudgement : Ex his confecit Pighius , &c. ( saith Soto ) Pighius thence concludes , That our inherent righteousnesse , if it be strictly examined by the diuine rule , is not perfect ; but we are iustified rather by that righteousnesse of Christ imputed vnto vs. Which he exemplifieth : that as Iacob , hid vnder the habit of his elder brother , the true first-borne , receiued his fathers blessing ; so wee receiue glory vnder anothers person , to wit , Christ. Now how doth Soto , with all his subtilty , acquit his Pighius from being an hereticke in so saying ? Haec omnia ( saith hee ) all these things , by one word of equiuocation , are detorted to a sinister sense . Who can euer doubt , but that we , the sons of Adam , which by our owne nature and ability can bring no merits or worthinesse into Gods presence , can pretend or couer our fa●●ts with the onely righteousnesse of Christ , in whose right we are sonnes and heires of the Kingdome ? But when wee say , Christi , the genetiue case , wee doe not meane the subiect of inherency ; that the sense should bee , The righteousnesse which is in Christ ( as the heretickes grossely erre ) but it is a note of the efficient cause ; that the sense should bee , The righteousnes , which is that of Christ , being accepted of God , nos influit , doth poure into vs : so Soto . Thus we see , by what a pretty neate distinction he would assoile his brother Pighius from being an herericke , although hee speake the same thing with vs. Only I pitie Soto his sottishnesse , that while hee would haue Pighius to meane by our righteousnesse , our naturall righteousnesse , which may not abide Gods strict tryall ; he remembers not vpon what instances Pighius inferred this his true Catholicke conclusion . For his instances , by Soto his owne allegation , were holy Iob , and holy Dauid , who disclaimed their owne righteousnesse . But I hope , Soto will not say , these were now naturall men , and vnregenerate . Now for the clearer vnfolding of this mysterie , let vs hear their great champions , what they , in their voluminous commentaries vpon this Session , meane by Iustification . Soto makes a threefold iustification : Prima genuinaque notio huius nominis ( inquit ) est acquisitio iustitiae ; nempe ex iniusto iustum fieri . The prime and proper notion of this word Iustification ( saith he ) is an acquisition of righteousnesse ; namely , of vniust to be made iust . As calefaction or heating , of cold to be made hot ; according to the Text of the Councell , which saith : Thus the vniust man is made iust . So they take Iustificare , to be as much as iustum facere , to make iust . Secunda , &c. the second notion , and next to this , is ( saith he ) that it signifieth an augmentation of righteousnesse . The first of these , he compareth to that originall righteousnesse that Adam once had ; which importeth a rectitude , or right ordering of the whole man : which he proues diuinely out of Aristotle , in the fift of his Ethicks . And the second hee proueth , Apoc. 22. 11. Qui iustus est , iustificetur adhuc : He that is iust , let him be iustified still . But in this , as in many more , their Latin Translation will not abide the touch of the originall : which saith , He that is righteous , let him be righteous still , or , let him doe righteousnesse still . The like place he bringeth out of Ecclesiasticus , but with the like felicitie , and successe . And he alledgeth that of St. Iames , You see , that a man is iustified by workes , and not by faith only . By which words , saith hee , hee had contradicted Paul , where he saith , Arbitramur hominem iustificari per fidem , & non ex operibus : Wee iudge , that a man is iustified by faith , and not of workes : vnlesse Paul had spoken of the former iustification , and Iames of the latter . Although ( saith he ) we will declare in his proper place , how our workes also doe concurre in iustification . Nisi quod Paulus loquitur de praecedentibus : Vnlesse that Paul speaketh of precedent workes : ( I suppose he meaneth workes going before iustification ) So hee . Where you see he speakes very perplexedly , yet so , as hee cannot dissemble his meaning . For the iudicious Reader may well perceiue , that hee would faine force that speech of the Apostle , Rom. 3. 28. Therefore we conclude , that a man is iustified by Faith , without the deeds of the Law : to be meant of that faith going before iustification , which they rancke among their preparatory workes , for that is their fides informis , their faith without charity , as yet vnformed , as they say ; sauing that herein he forgets himselfe : for the Apostle speakes of iustitification by faith , not of faith disposing or preparing a man to iustification . But of this more hereafter . In the third place ( saith he ) the name of iustification is further vsed , to signifie the absoluing of a guiltie person in iudgement , and pronouncing of him to bee quit . For which he alleageth , Prou. 17. 15. and Deut. 25 1. But this ( saith he ) is not much different from the first acception of the word , but rather altogether of neere affinity to it Yet this third signification ( saith Soto ) is no where in Paul , nor in the Scripture , where any mention is made of our iustification by Christ. See this crafty shuffler , how hee can packe this close to the first kinde of acception of this word iustification , as if it were all one with it , or neere a-kinne vnto it : and yet he can say of this last , that it is not to be found in Paul , although he could finde the first to be in Paul , at least in his owne strained sense . But is not the word Iustifie ( as it is taken in the last sense , to wit , to absolue , or acquit as it were in iudgement ) vsed by Paul ? yea , and that also where mention is made of our iustification by Christ ? What meaneth then that which the Apostle saith , Rom. 8. 33. 34. Who shall lay any thing to the charge of Gods Elect ? It is God that iustifieth ; who is he that condemneth ? It is Christ that dyed : or rather that is risen againe , who is euen at the right hand of God , who also maketh intercession for vs. Note , the Apostle vseth here the termes of a iudiciall triall : Who shall lay any thing to the charge of Gods Elect ? who shall accuse them ? who shall bring in euidence against them ? It is God that iustifieth . And if God the Iudge do iustifie , who shall condemne ? Yea , but how shall God iustifie a sinner ? It is Christ that dyed : He dyed for our sinnes , Rom. 4. 25. or rather which is risen againe : And , He rose againe for our iustification , Rom. 4. 25. &c. So you see here is iustifying taken for absoluing in iudgement : and it is in Paul ; and that where mention is made of our iustification by Christ. Therefore Soto bewrayes eyther grosse ignorance in denying , or egregious malice in dissembling such a cleare truth . And no maruell , if he cannot , or will not finde iustification vsed for absolution iudiciall , in Paul , or in the Scripture , where mention is made of our iustification by Christ. For indeed iustification in this sense is the condemnation and confusion of Popish iustification : as we shall see in the due place . Vega also , another Champion in this Councell , he speakes the same language of Babylon , and saith , there is a twofold iustification , as Doctors ( meaning the Schoole-men ) say : The first , and second . The first iustification , when a man of vniust is made iust . The second , when of iust a man becomes more iust . The first he defineth thus : The first iustification is a certaine supernaturall change , whereby a man of vniust is made iust . The second thus : It is a supernaturall change , whereby a man of iust is made more iust . And these also are either actiue or passiue : actiue in regard of God , working this iustification , first , and second , in vs : and passiue in regard of man himselfe , who is changed from bad to good , and from good to better . But for the actiue iustification , as it is wrought by God , and so proues derogatory from mans excellency , Vega sleights it , as rather obscuring , than clearing his definitions . But as for the third kinde of iustification , which is iudiciall , to be pronounced and accounted iust , before the Tribunall seate of iustice , Vega gìues it no better entertainment , than his brother Soto , saying , That the Doctors intermit , and let passe this kinde of iustification , as impertinent to the purpose . And so it is indeede , very impertinent to their Pontifician purpose , and very incommodious ; as the wicked complaine , that the righteous man is not for their profit , sith contrary to their waies , Wisd. 2. 12. But for other distinctions of iustification , Vega is very liberall in summing them vp together : as , Iustitia Christiana , & Mosaica : politica , & oeconomica : legalis , moralis , particularis : actualis , habituali● : acquisita & insusa : inhaerens & imputata : externa & interna : fidei & operum : practica & theologica : pharisaica , sincera : philosophica , supernaturalis ; and so in infinitum . But enough of such blundring distinctions . So then the iustification of the Church of Rome is properly to make one iust , that was vniust , and to make one of iust , more iust . Yet here it will be worth our noting , to obserue the legierdemaine of the Councell of Trent , and the Pontificians , in their distinction of first and second righteousnesse or iustification . For the Scriptures speaking of a twofold iustification , one by faith , another by workes ; vpon which ground the ancient Fathers also do distinguish a two-fold righteousnesse , one in the sight of God , the other in the sight of men : the Pontificians also , that they may seeme to speake the same language , they haue their distinction too of a first and second righteousnesse ; yet so , as destroying the nature of the first iustification by faith , whereby we stand iust in Gods sight , they so qualifie the matter , as either they make nothing at all of their first righteousnesse , or they doe altogether confound it with their second righteousnesse inherent ; and so by their distinguishing ▪ they make iustification and sanctification all ●he . But the learned Cardinall Contarenus , writing a little before the Councell of Trent , and was afterwards one of the Councell ; in his tract of iustification , speaking of these two iustifications , saith , That by the one , to wit , the imputation of Christs righteousnesse by faith , we are iustified before God : by the other , which is inherent , we are iustified before men . But Babylon confounds all together , iustification and sanctification . In the next place let vs consider , how they vnderstand this making iust . This iustification ( saith the Councell ) consists partly of remission of sinnes , partly of the imputation of Christs righteousnesse , and partly of sanctification and renouation of the inner man , and so of inherent righteousnesse . Now here lies the knot of the mysterie to be resolued ; first , it were well , if the Church of Rome did meane truely and sincerely , in naming remission of sins , and imputation of Christs righteousnesse , in the point of iustification . Secondly , if at the best , they did vnderstand them aright , yet to ioyne vnto them inherent righteousnesse of our owne , will be found no iust dealing . But to allow of no iustification at all , saue that which is inherent in vs , bewrayes deepe deceit , and double hypocrisie , in once naming remission of sins , and the imputation of Christs righteousnesse , which they vtterly shut out , from hauing any society with inherent righteousnesse , in the worke of iustification , as a little before we premonished . Now concerning the imputation of Christs righteousness , what do they understand by it ? The Councell it selfe tels vs , chap 7. where speaking of the formall cause of iustification , they call it the righteousnesse of God ; but how ? the righteousnesse of God imputed to vs ? nothing lesse : but that which is infused into vs. The words of the Councell are these : Vnica formalis causa ( puta iustificationis ) est iustitia Dei ; non qua ipse iustus est , sed qua nos iustos facit : qua videlicet ab eo donati , reno●amur spiritu mentis nostrae , & non modo reputamur , fed verè iustinominamur , & sumus , iustitiam in nobis recipientes , vnusquisque suam secundum mensuram , quam Spiritus sanctus partitur singulis , prout vult , & secundum propriam cuiusque dispositionem & cooperationem : Quanquam enim nemo posset esse iustus , nisi cui merita passionis Domini nostri Iesu Christi communicantur ; id támen in hac impi● iustificatione fit , dum eiusdem sanctissimae passionis merito , per Spiritum sanctum charitas Dei diffunditur in cordibus eorum qui iustificantur , atque ipsis inhaeret , &c. The onely formall cause ( to wit , of iustification ) is the righteousnesse of God ; not that whereby himselfe is iust , but that whereby he makes vs iust : namely , wherewith he hauing endowed vs , wee are renewed in the spirit of our minde , and are not onely reputed , but nominated , and are really iust , receiuing righteousnesse in our selues , each according to his measure , which the holy Ghost diuideth to euery one , euen as he will , and according to euery mans disposition and cooperation : For although no man can be iust , but hee to whom the merits of the passion of our Lord and Sauiour Iesus Christ are communicated ; yet that is wrought in this iustification of a sinner , while by the merit of the same holy passion , the loue of God is by the holy Ghost shed abroad in the hearts of those who are iustified , and is inherent in them , &c. Thus a man may see , by the Councels expresse words , that though they name imputation , which they call the communication of Christs righteousnesse , as the formall cause of our iustification : yet they meane nothing else , but that Christ hath merited , that charity should be infused into our hearts , whereby we should be iustified : which in summe , is as much to say , as Christ became a Sauiour , by whose merit euery man might bee made his owne Sauiour ; and that by another kinde of righteousnesse , than that of Christ imputed . That this is the sense of the Councell , witnesse her chiefe Interpreters . For if they had not finely found out this witty sense of the imputation of Christs righteousnesse , it is much to be feared they had Anathematized the very name of it , and throwne it into the fire of their Index expurgatorius , wheresoeuer they had found it . But this , and other cleare truths in Scripture , they can so dextrously handle , as they can easily euacuate them , by turning them to a most sinister sense ; and so are the lesse affraid to name them , and to seeme to auouch them . Otherwise , as the history of this Councell tels v● , the very name of imputation found very harsh intertainment among the most of their Schoole-doctors ; and Soto himselfe confesseth : Quod verbum mihi semper suspectum , in suspicionem detuli coram sancta Synodo ; which word ( saith he , to wit , Imputation ) I alwaies hauing suspected , brought it into suspicion before the holy Synod . And a little after , although he commend the Canons of Colen , accounting them as the buckler and bulwarke of faith ; yet ( saith he ) they , as happely more secure of the aduersaries , than safe , haue vsed that word of Imputation : where they say , That the chiefe head of iustification , is the remission and ablution of sinnes , by the imputation of the righteousnesse of Christ. But yet the Councell of Trent and Church of Rome , are not so barren of inuention , as not to bee able easily to reconcile this Catholicke word Imputation , to the Church of Rome , and to make it a Roman-Catholicke : For by the imputation of Christs righteousnesse , they haue learned to vnderstand , that Christ hath merited an infusion of grace into vs , whereby we are iustified . For , confessing the imputation of Christs righteousnesse , to be the formall cause of our iustification ; they would teach vs out of Philosophy , that Formalis causa est res illa vel qualitas , quae inest subiecto : that the formall cause , as Soto saith , is that thing or quality , which is inherent in the subiect : for the forme , saith he , is said in relation to the matter , to which it giues a being by inherency . Pari ergo modo , &c. As therefore the aire is not luminous or lightsome formally by the light that is in the Sun , but by the light it receiueth in it selfe from the Sunne ; Constantissimum est , &c. it is a most constant truth , That neither are wee formally iust , and accepted by the righteousnesse which is in Christ , but by that which himselfe hath conueyed into vs. Wee are ( saith hee ) made iust by Christs righteousnesse , as by the efficient cause ; but not as by the formall cause . But Vega peremptorily in his 7. book , and 22. chapt . intituled Of the impossibility of Christs righteousnesse , to be the formall cause of our iustification , concludeth thus in his first argument : Super●●uum est , & ab omni philosophia alienum , ad hoc ipsum ▪ ponere aliant aliquam iustitiam , videlicet , iustitiam imputatiuam Christi ; It is superfluous , and abhorring from all philosophy , to put any other righteousnesse , for a formall cause of our righteousnesse , as the imputatiue righteousnesse of Christ. Therefore according to Romane-Catholicke diuinity , which is most humane philosophy , the formall cause of a mans righteousnesse must be inherent in him , and his owne , and not the righteousnesse of Christ imputed to vs. But yet the same author , afterwards seemeth to shake imputation by the hand , and to be good friends with it , where he saith : Non est adeo inuisum nobis hoc vocabulum , vt credam nunquam nos posse hoc in proposito benè illo vti ; This word ( Imputation ) is not so odious vnto vs , as that I thinke , wee may neuer vse it well to this purpose : Verè namque , & sanè , ac latinè possumus dicere , ad satisfactionem & meritum , imputatam esse generi human● iustitiam Christi in passione sua , & iugiter imputari omnibus qui iustificantur , & satisfaciunt pro peccatis suis , & vitam aeternam suis bonis operibus merentur : For wee may truely , and soothly , and in * plaine termes say , that vnto satisfaction and merit , the righteousnesse of Christ in his passion is imputed to mankinde , and is continually imputed to all men that are iustified , and doe satisfie for their sins , and by their good works do merit eternall life . And much more to this purpose : And a little after hee saith ; Non transi● iustitia Christi realiter ab illo in iustificatos : Christs righteousnesse doth not really passe from him into those that are iustified ; nor by it are we formally iustified . But imputation is of God , which ioynes the merits of Christ vnto vs , and makes them ours after a sort ; in as much as for his merits sake , hee giueth vs righteousnesse , whereby wee are righteous . Cum enim per iustitiam Christi , &c. For seeing by the righteousnesse of Christ , mankinde hath satisfied for their sinnes , and by it is reconciled to God ; and the gates of Paradise are thereby vnlocked , and all that are iustified , or satisfie , or merit at Gods hand , seeing by his merits they are iustified , and reconciled to God , and satisfie for themselues , and merit increase of grace and blessednesse : surely it cannot be denied , but that to mankinde , and all so iustified , Christs righteousnesse is , or may be imputed to satisfaction and merit . So Vega ▪ I neede passe no other censure vpon this Romane-Catholicke doctrine , than that of Gregory : Deo maledicunt , cum se & ab illo accepisse vires intelligunt , sed tamen de eius muneribus propriam laudem quaerunt ; They blaspheme God , when they acknowledge they haue receiued strength from him , and yet from his gifts seeke their owne praise . And St. Augustine in his Soliloquies , saith sweetly : Vnde gloriabitur omnis caro ? Nunquid de malo ? Haec non est gloria , sed miseria : sed nunquid gloriabitur de bono ? nunquid de alieno ? Tuum , Domine , est bonum , tua est gloria . Qui enim de bono tuo gloriam sibi quaerit , & non tibi quaerit ; hic fur est & latro , & similis est diabolo , qui voluit furari gloriam tuam . Qui enim laudari vult de tuo dono , & non quaerit in illo gloriam tuam , sed suam : hic licet propter tuum donum laudatur ab hominibus , à te tamen vituperatur , quia de dono tuo non tuam , sed suam gloriam quaesiuit . Qui autem ab hominibus laudatur vituperante te , non defendetur ab hominibus indicante te , nec liberabitur condemnante te : Whereof shall all flesh reioyce ? Of euill ? This is not glory , but misery . But shall hee glory of good ? What , of anothers good ? Thine , O Lord , is the good : thine is the glory . For he , who of thy good , seekes glory to himselfe , and not to thee ; hee is a theefe and a robber , and like the deuill , who would haue robbed thee of thy glory . For he that would be praised for thy gift , and doth not therein seeke thy glory , but his owne : this man , though for thy gift hee be praised of men , yet hee is dispraised of thee ; because of thy gift he sought not thine , but his owne glory . But hee that is praised of men , being disallowed of thee , shall not be defended of men , when hee shall be iudged of thee ; nor absolued , when condemned of thee . I haue been the more copious in citing these two authors , Vega and Soto , because both they were grand-Sticklers in the Councell , and vndertooke to write these things as Commentaries vpon this sixt Session of Iustification , as we haue sufficiently noted before . So that what the Councell hath couched in the Text in fewer words , these haue amplified and expressed more at large , to the end that no man might mistake the Councels minde and meaning , no not in the middest of her misti● and cloudy equiuocations . Thus they haue learned to doe with imputation ( the very name whereof had so startled the Councell for the time ) as men doe with the Serpent . The Serpent with her very aspect , at first affrights the beholder , but being taken , and her teeth pulled out , men are then not affraide to carry her in their bosomes : So the imputation of Christs righteousnesse was at the first sight terrible to the Church of Rome , assembled in the Councell of Trent , no lesse than the gastly Owle was to the Pope and his Cardinalls in the Councell of Lateran ( which appeared to them in steede of their holy Ghost ) but finding meanes to take Christ , the Antitype of that health-giuing brasen Serpent , and to pull out his teeth ( to wit the truth of the imputation of Christs righteousnesse , whereby sinne and death are bitten and stung to death ) lest it should bite and sting all their merits to death : they dare now freely and familiarly carry the Serpent in the bosome of their bookes , handling imputation at their pleasure , without any perill at all to Papall satisfaction . Bellarmine hath also learned to play with the word imputation : Homo tustificatus non egit imputatione alienae iustitiae , qua iniustiti● propria & inhaerens tegatur : A man iustified needeth not the imputation of anothers righteousnesse , whereby his owne inherent vnrighteousnesse may be couered . And in the tenth Chapter of the same booke , Christus nostra iustitia , non quòd iusti simus ea iustitia , quae est in Christo nobis imputata : Christ is our righteousnesse , not that we are iust by the righteousnesse which is in Christ imputed vnto vs ; Sic igitur & nobis imputatur iustitia eius , quoad satisfactionem , quam pro nobis praestitit ; sed non propterea nos iusti , id est , mundi & immaculati haberi possumus , si verè in nobis peccatorum maculae & sordes inhaereant : So therefore is Christs righteousnesse imputed to vs in regard of satisfaction , which he performed for vs ; but for all that we cannot bee holden for iust , to wit , cleane and immaculate , if the spots and staines of sinne be yet truely inherent in vs. So this is the generall voyce of the Councell of Trent , and the Church of Rome , to allow of no other imputation of Christs righteousnesse , but such , as by his merits wee haue a●●●usion of grace , whereby we merit and satisfie God in our iustification : And so they admit of no other formall cause of iustification , but an inherent righteousnesse in themselues , and out of Christ. Thus we haue seene what the Romane-Catholike faith is touching Iustification , and the formall cause of it . CHAP. V. The Catholike Faith concerning iustification ; and of the term● and forme of Iustification . NOw to know the true nature of Iustification , it much imports vs to consider in what sense this word Iustification is to be vsed and taken , in the iustification of a sinner . The Pontificians or Papists would restraine the sense of it to the etymologie of the Latine word Iustificare , as much , say they , as Iustum facere , from whence they would conclude their inherencie of selfe-iustification : wherein they doe as some Lawyers , that by the mistaking or misapplying of a word , can ouerthrow the whole right of a mans cause . Indeede St. Augustine saith , Quid est aliud iustificati , quam iusti facti ? ab illo scilicet , qui iustificat impium , vt ex impio fiat iustus . Aut certè ita dictum est , iustificabuntur , ac si diceretur , Iusti habebuntur , iusti deputabuntur : What else is it to be iustified , but to be made iust ? namely of him who iustifieth the vngodly , that of impious he may be made righteous . Or surely it is so said , They shall be iustified , as if it were said , They shall bee accounted iust , they shall be reputed iust . So he . Thus we see , though St. Augustine , following the etymologie of the word , take iustificare , to iustifie or make iust : yet hee meaneth nothing else , but the accounting or reputing iust , and not the infusing of grace , whereby to be made iust . And Bernard also saith , Adde huc , vt credas , quod per ipsum tibi peccata donantur . Hoc est testimonium , quod perhibet in corde nostro Spiritus sanctus , dicens , Dimissa sunt tibi peccata . Sic enim arbitratur Apostolus , Gratis iustificari hominem per fidem : Adde to this , that thou beleeue , that by him thy sinnes are forgiuen thee . This is the testimonie , which the holy Ghost beareth in our heart , saying , Thy sinnes are forgiuen thee . For so the Apostle concludeth , That a man is iustified freely by faith . But let vs heare from the holy Ghosts own mouth in the Scriptures , he will leade vs into all truth . To iustifie , in Scripture , is vsually taken in a iudiciall sense , as beeing properly a iudiciall word , iustification beeing opposed to condemnation . The Hebrewes haue one word , which signifies to iustifie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and it is still applyed to such a iustification , as a man stands vpon in a iudiciall tryall : As Genesis 44. 16. Mah nits tadhac ? how shall wee iustifie our selues ? said Iudah to his brother Ioseph , in regard of the cup found in Beniamins sacke : which seemed now to be brought to aiudiciall Tryall . So 2. Sam. 15. 4. Absolon wisheth hee were Iudge of the Land , that hee might doe euery man iustice or iustifie him . Reade also for this purpose , Deut. 25. 1. Psal. 51. 4. 1 Kings . 8. 32. Pro. 17. 15. Esay 5. 23. & 43. 26. Matth. 12. 37. 1. Cor. 4. 4. and many other places in Scripture to this purpose , doe plainely shew how this word Iustifie is properly taken ; namely to acquit or cleere , to pronounce or declare one iust , by the sentence of the Iudge . This sense of iustification the Church of Rome cannot endure , they smother , or at least smooth it ouer by slight of hand , as a matter of no moment . Whereas indeede there is nothing that will more directly leade vs to the true vnderstanding of the nature of iustification , than the consideration of this word , taken in a iudiciall sense , wherein the holy Ghost doth vse it , namely to acquit and absolue a man , and pronounce him iust by sentence of iudgement . This sheweth that the point of iustification of a sinner , is not so light a matter , as Papists and profane persons would make it . No : it is a Case to be tried at the barre of Gods iudgement-seate : in whose sight shall no man liuing bee iustified . Holy Iob , while hee pleaded with his opposite friends , hee wanted not matter for his iustification : but when once the Lord God summons ●im out of the whirle-winde before his throne , and bids him girde vp his loynes like a man ; Iob stands not now vpon his vprightnesse , but confesseth , I am vile , what shall I answer thee ? I will lay my hand vpon my mouth , &c. Iob 40. 4. and 42. 5. I haue heard of thee by the hearing of the eare , but now mine eye seeth thee . Wherefore I abhorre my selfe , and repent in dust and ashes . Yea , hee had said before , Chap. 9. 15. Whom , though I were righteous , yet would I not answer , but I would make supplication to my Iudge : for God is a righteous and seuere iudge ; and who may stand in his sight , when he is angry , when hee sits to iudge ? For the heauens are not cleane in his sight : how much more abominable and filthie is man , which drinketh iniquitie like water , Iob 15. 16. If therefore our iustification be such , as must proceede from Gods iudgement seate , and must be sentenced by Gods owne mouth , it neerely concernes euery Mothers Sonne to bee well aduised vpon what ground we stand , what euidence wee can bring to cleare our selues , to satisfie our vnpartiall Consciences , to stop the mouth of the accusing Diuell , and to abide the fierie triall of that Iudge , who is euen a consuming fire , and will condemne euen the least sinne to the pit of hell . But that wee may not mistake the true acception of iustification , we are to consider iustification in a two-fold relation or respect : either as it hath relation to God , or to man , before whom also we are said to be iustified , but in a different , yea , opposite respect : whereof we shall haue occasion to speake hereafter . Here wee speake of Iustification in the first relation . Now this iustification of a sinner , in the sight of God , whereof wee speake , proceedeth from a iudiciall tryall . In this sense it is vsed by the holy Ghost , Rom. 8. 33 , 34. Who shall lay any thing to the charge of Gods elect ? It is God that iustifieth , who is he that condemneth ? It is Christ that dyed , yea rather that is risen againe ▪ &c. This iustification the Lord Iesus doth oppose to condemnation , Iohn 5. 24. where speaking of iudgement , vers . 22. he inferreth : Verily , Verily , I say vnto you , Hee that heareth my word , and beleeueth on him that sent me , hath euerlasting life ▪ and shall not come into condemnation ; but is passed from death vnto life . And like as Iesus Christ was condemned by a iudiciall proceeding , Pilate giuing sentence , though according to such euidence as was most vntrue in it selfe : so all those , for whom Christ was thus iudicially condemned , shall be iudicially iustified and acquitted . But this wil appear more clearly in setting down the formall cause of our iustification . To speake to the capacity of the simple , By formall cause , is meant that , which giues a being to iustification ; as forma dat esse : the forme of a thing giues being vnto it . That therefore which makes a man perfectly iust , is called the formall cause of his iustification . Now the Pontificians would hence conclude , That inherent qualities must be the formall cause of iustification ; alledging the authority of Philosophers , who say , That the formall cause is the thing or quality which is in the subiect , as the soule of man is in the body . And therefore they exclude the righteousnesse of Christ , whereby he is formally iust , from being the formall cause of our iustification , because ( say they ) Christs righteousnesse is in himselfe , not in vs. But no maruaile , if these Pontificians doe wrest the Maximes of Philosophers from their natiue sense , when they dare so familiarly force the Scriptures themselues . The Philosophers speake of a physicall formality ; but the holy Scriptures speake of the iustification of a sinner in the sight of God , the forme whereof is relatiue , and not physically inherent in vs. But be it so , that the formall cause must alwayes be in the subiect , to which it giues a being ; the formall cause then of iustification must be inherent . Wherein must it bee inherent ? In vs ? No , but in iustification , which is the subiect of this inherent formall cause . For if inherent grace bee the formall cause of iustification , then by way of relation , iustification is the subiect of inherent grace : For wee speake here of the formall cause of iustification , not of the formall cause of man , as if hee were the subiect , wherein iustification is a quality inherent . But to answer their mis-applyed philosophicall diuinity ▪ The forme of a thing is not alwayes a quality inherent , as in the subiect where it is ; but sometimes it is onely inherent and extrinsicall , by way of relation . As , that I am the sonne of such a man , the formall cause hereof is not inherent in me ; but it is originally and relatiuely from my father that begate mee , giuing a being to my sonship , respectiuely to him . So a man set at liberty by the fauour and meanes of another , the very forme of his freedome was the others act in freeing of him , not inhering in him that is freed , but rather adhering vnto him . Yea the Pontificians themselues confesse , and Vega for one , that the formall cause of mans redemption , is a thing extrinsicall , to wit , the oblation of Christ on the Crosse ; and that the free fauour of God , for the merit of Christ , is the formall cause of remission of sinnes . If therefore the forme of our redemption and remission of sinnes , is not within vs , but without vs ; why not as well the forme of our iustification , the cause whereof is Christs redemption , and the effect of it remission of sinnes ? In a word , it is not with a forme , as with an accident : the being of an accident , is the in-being of it . Not so of a forme , where being , or modus essendi , consists not necessarily in the inhering in the subiect , whose formall cause it is : but it may as well be extrinsicall , by conferring a vertue and power , whereby the Causatum receiueth the formality of its being . But to leaue Philosophy , and return to Diuinity ; it is yet in question ; whether the matter of this iustification be within vs , or rather without vs. The Romane-Catholicke faith teacheth that it is within vs ; but the Catholicke faith concludeth , that the formall cause of our iustification is without vs , not within vs. This is that Catholicke doctrine which the Scriptures teach , when they ascribe our iustification to faith , apprehending that which is without vs : where , by apprehending , is not meant a bare vnderstanding or knowing , as Soto in the name of his Romane-Catholickes would haue it ; but it is also a laying hold vpon , and applying of the thing beleeued . We haue shewed afore , how the Pontificians take the word Imputation ; namely , for a participation of Christs righteousnesse , so farre forth , as thereby some other righteousnesse being merited , is infused into vs , and inherent in vs. But the true Catholickes hold otherwise , that imputation is of a thing without vs , being apprehended and applied by faith . So that the thing imputed , is that , which is by faith apprehended : As it is said of Abraham , that hee beleeued God , and his faith was imputed to him for righteousnesse , Rom. 4. 3. Now the obiect of Abrahams faith was God ; yea God promising : in regard of which obiect , Abrahams faith is imputed to him for righteousnesse . Not the act of Abrahams faith , being but an instrument ; but the obiect of it is imputed : As we may say , we are iustified by the act of faith , relatiuely to the obiect , Christ , not for the act of it . Abraham beleeued God , and his faith was imputed to him for righteousnesse . But how ? is this sufficient to iustifie a man , to beleeue God , or the promise of God , that it should be said to be imputed to man for righteousnesse ? I answer , To beleeue Gods promise , is to haue an eye of faith vpon Christ , who is the substance of all Gods promises , and in whom all the promises of God are Yea and Amen , 2. Cor. ● . 20. So that God in Christ is the obiect of faith , imputed to the beleeuer for righteousnesse . But here an obiection crosseth my way , cast in by the aduersary of the truth , Vega ; who saith : Dixi , &c. I said that this faith of the Mediator is that , to which for the most part , and chiefely the Scriptures , doe attribute our iustification : yet we beleeue also ( saith he ) that faith taken generally , as it relieth vpon diuine truth , may also iustifie a man. Nor are wee in that errour , wherein some are , to thinke , that the onely faith of iustification promised , or of saluation in Christ , doth iustifie vs , or is imputed vnto vs for righteousnesse : For ( saith he ) Noahs faith of the future deluge , as Paul witnesseth , was imputed to him for righteousnesse : and he was appointed the heire of righteousnesse , which is by faith , in that he beleeued God fore-telling the floud , and , a hundred yeares before it came , began to build the Arke for the safety of his house . And to Abraham also , as the history of Genesis plainely teacheth , it was imputed for righteousnesse , because hee beleeued that his posterity should bee multiplied as the starres of heauen . So that hence hee concludes , that not onely to faith in Gods promis●● in Christ , is righteousnesse imputed ; but to faith in generall beleeuing Gods truth , such as is not in the compasse of Gods promises in Christ : but either speculatiue precepts , or morall doctrines , or other Propheticall predictions , or historicall relations . So that by the Pontifician doctrine , other faith besides that in Gods promises in Christ , may be imputed to a man for righteousnesse : As Noahs faith in building the Arke against the floud , and Abrahams faith in beleeuing Gods promise concerning the multiplication of his seed . I answer ; that no faith is , or can bee imputed to a man for righteousnesse , but that which hath respect vnto Christ , and the promises of God in him . But Noahs faith in preparing the Arke , to saue himselfe and his family from the floud , was imputed to him for righteousnesse . True , this confirmeth the Catholicke doctrine of the imputation of faith , as it lookes vpon Christ : for what was the Arke but a Sacramentall type of Christ , as Augustine saith ; Christus figuratus est in Noe , & in illa Arca orbis terrarum : Quare enim in Arca inclusa sunt omnia animalia , nisi vt significarentur omnes gentes ? Christ is figured in Noe , and in that Arke of the whole world : for why in that Arke were included all creatures , but that all Nations should be signified by them ? And there hee applies that promise to Abraham , Gen. 22. 18. In thy seed , shall all the Nations of the earth be blessed . And for Abrahams faith in Gods promise , what seed of Abraham was this , in whom all the Nations of the earth should be blessed ? Was it not Christ ? Yes Christ ; so saith Augustine in the forenamed place : Christus in ●a prophetia occultus erat , in quo benedicuntur omnes gentes ▪ Christ ( saith he ) was hid in that prophesie , in whom all the Nations are blessed . But the Apostle , or rather the holy Ghost by the Apostle , is the best interpreter of that prophecie , Gal. 3. 16. Now to Abraham and his seed were the promises made . Hee saith not , and to seeds , as of many ; but as of one : And to thy seed , which is Christ. And this was that promise of God , which Abraham beleeuing , his faith was counted to him for righteousnesse ▪ as it is there in the sixt verse , euen as Abraham beleeued God , and it was accounted to him for righteousnesse . Therefore Vega's diuinitie hath very much failed him in propounding these two examples of Noah , and Abraham , to proue the iustification of his generall Faith : whereas we plainely see , both these Patriarches faith had speciall and principall reference and respect to Christ Iesus : And therefore their faith was reckoned to them for righteousnesse . For the other examples , which Vega there addeth in generall out of the eleuenth to the Hebrewes , they are all of the same nature , and all confirme this infallible and vndeniable truth , That the promises of God in Christ , and Christ alone , with all his righteousnesse , is the obiect of that Faith , which is reckoned to Abraham , to Noah , and to euery beleeuer for righteousnesse . Here then comes in the true formall cause of our iustification , namely Christ himselfe , with all his righteousnesse ; which being apprehended by faith , it is imputed vnto vs for righteousnesse . This is it that giues a true being to iustification . Iustification therefore consists in the imputation of Christ and his righteousnesse , comprehending also all the promises of God in him , apprehended by faith . Now concerning this Catholicke doctrine of imputation of Christs righteousnesse by faith , the Scriptures are very pregnant in the proofe of it . This Gospell hath testimonie before the Law , in the Law , and in the Prophets , and is confirmed by Christ and his Apostles . Before the Law , to omit other examples , wee haue two famous ones ; that of Noah , and Abraham , of whom wee spake euen now , who are layd downe for exemplary patterns , yea , and liuely types to all beleeuers : Noah before the floud , and Abraham after the floud , and before the Law : which St. Paul doth especially note , to put a difference betweene faith and the workes of the Law in the point of iustification . In the Law also we haue two principall types , liuely ▪ shadowing this doctrine of imputation . The first we finde in Leuiticus 1. 4. And hee shall put his hand vpon the head of his burnt-offering , and it shall bee accepted for him to make attonement for him . The burnt offering wa● a figure of Christ , sacrificed for vs vpon the crosse : the man that brings this burnt-offering is a type of euery true beleeuer , and the hand which hee putteth on the head of the sacrifice , is faith , laying hold on Christ , and as it were owning him for our proper sacrifice , which God accepteth to bee an attonement for vs , a sacrifice of a sweet sauour vnto the Lord. The Apostle applies this sacrifice , with the fruits of it , to Christ , Rom. 5. 11. Wee reioycein God through our Lord Iesus Christ , by whom we haue receiued the attonement . Also Ephes. 5. 2. Walke in loue , as Christ also hath loued vs , and giuen himselfe for vs , an offering and a sacrifice to God of a sweete smelling sauour . Christ is then this burnt-offering , our attonement with God , and an offering of a sweete sauour vnto the Lord. Now the instrument or hand , whereby Christ is apprehended , and applyed to euery true Beleeuer , is Faith. It was the hand of Faith , which the diseased woman in the Gospell , touched Christ her Sauour with , and fetched vertue out of him ; To whom the Lord said , Daughter , be of good comfort , thy faith hath made thee whole , goe in peace . This the Apostle doth also liuely setout , Rom. 3. 25. Whom God hath set forth ( to wit Iesus Christ ) to be apropitiation through faith in his blood , to declare his righteousnesse for the Remission of sinnes that are past , through the forbearance of God , to declare at this time his righteousnesse , that hee might be iust , and a iustifier of him that beleeueth in Iesus . How fully doth the Apostle parallel and compare this truth with that type ! A second type of our righteousnesse or iustification , by imputation of Christ vnto the beleeuer in the time of the Law , is set downe , Num. 21. 8. 9. The Lord said vnto Moses , make thee a fiery serpent , and set it vpon a pole , and it shall come to passe , that euery one that is bitten , when he looketh vpon it , shall liue : and Moses did so , and the serpent-bitten-man looked , and liued . The brazen Serpent was a type of Christ ; the serpent-bitten-man is euery sinner , whom that old serpent hath already stung with sinne , as he did our first Parents . The looking on the brazen serpent , so lifted vp vpon a pole , is the faith of the beleeuer , beholding Christ lifted vp vpon his Crosse. This Christ Iesus himselfe applyeth , Ioh. 3. 14. 15. As Moses lifted vp the Serpent in the wildernesse , euen so must the sonne of man be lifted vp ; that whosoeuer beleeueth in him , should not perish , but haue eternall life . A most sweet collation of the truth with the type : shewing , that as faith is the hand of the soule , laying hold vpon the bloudy sacrifice of Christ , for our atonement with God ; so faith is also the eye of the soule , so to looke vpon Christ crucified , as to bee thereby cured of all the deadly wounds of sin , and so to liue eternally . The Prophets also are full of testimonies to confirme this doctrine of iustification , by imputation , Esa. 53. 4. Surely hee hath borne our grieses , and carried our sorrowes : yet we did esteeme him stricken , smitten of God , and afflicted ( as if hee had beene a malefactor ) But hee was wounded for our transgressions , hee was bruised for our iniquities : the chastisement of our peace was vpon him , and with his stripes are wee healed . All wee like sheepe haue gone astray , we haue turned euery one to his owne way : and the Lord hath laid on him the iniquity of vs all . And vers . 8. he was cut off out of the land of the liuing , for the transgression of my people was he stricken . Though he had done no violence , neither was any deceipt in his mouth : yet it pleased the Lord to bruise him , he hath put him to griefe : when thou shalt make his soule an offering for sinnes , he shall see his seede , &c. Here wee see most liuely set downe a mutuall imputation of our iniquities vnto Christ , and of his merits vnto vs. And then the Prophet , vers . 11. sheweth by what meane , or instrument this righteousnesse of Christs obedience , is imputed to vs : By his knowledge shall my righteous seruant iustifie many ; for hee shall beare their iniquities . * By his knowledge , or by the knowledge of himselfe , that is , by faith in him , knowing and acknowledging , seeing and beholding him with the eye of faith , to bee that Lambe of God before the shearer , taking away our sinnes ; for hee hath borne our iniquities . The Prophet Ieremy also doth set this downe most sweetly , by a reciprocall or mutuall relation betweene Christ and his Church , calling Christ and his Church by one and the same name ; and such a name , as implyeth the imputation of his righteousnesse vnto vs : For Ier. 23. 6. Christ the righteous branch , and the iust King , by whom Iudah shall bee saued , and Israel shall dwell safely ( to wit , the whole Israel of God , as Rom. 11. 26. elect Iewes and Gentiles ) this is his name , whereby hee shall bee called , The Lord our righteousnesse . And , Ier. 33. 16. speaking of the saluation of the same Iudah and Ierusalem , he saith : And this is the name wherewith she shall be called , The Lord our righteousnesse . O what a glorious name is this for vs to be called , The LORD Our Righteousnesse ! What tongues of men or Angels , can with greater eloquence expresse that sweete communion , that is betweene Christ and his Church , wherein the Church and euery beleeuer is so inuested in the righteousnesse of Christ , as to be called the Lord our righteousnesse ? Indeede the vulgar latine hath much dimmed and diminished the life of those places in Ieremy , translating in stead of Dominus iustitia nostra ; Dominus iustus noster : as much to say , as our righteous Lord : yet the interlineary Glosse vpon it , saith ; Qui factus est nobis sapientia à Deo , & iustitia : who is made vnto vs of God , wisedome and righteousnesse : the same in effect , that Christ is the Lord our righteousnesse . Thus are wee , Iudah , saued by the Lord our righteousnesse ; and by grace are wee saued through faith , Ephes. 2. 30. The new Testament makes vp the testimony of the Law and Prophets fully , 1. Cor. 1. 30. Of him are yee in Christ Iesus , who of God is made vnto vs wisedome , and righteousnesse , and sanctification , and redemption . Thus Christ is wholly ours by imputation . This the same Apostle doth excellently demonstrate and conclude , 2. Cor. 5. 21. where hauing spoken of our reconciliation with God by Iesus Christ , which reconciliation standeth in the not imputing of our sinnes vnto vs , vers . 19. he addes the reason , vers . 21. For he hath made him to be sin for vs , who knew no sin ; that weimight be made the righteousnesse of God in him . Now how are we made the righteousnesse of God in Christ ? by any inherent righteousnesse in vs , although deriued from the merit of Christs righteousnesse imputed , in the Popish sense ? Surely wee are no otherwise made the righteousnesse of God in Christ , than as Christ was made sinne for vs. How is that ? Was Christ made sinne for vs , by hauing our sinnes inherent in him , or infused into him ? God forbid : for hee knew no sinne . But if sinne had been inherent in him , or infused into him , hee had knowne sinne ; yet hee was made sinne for vs : that is , by the imputation of our sinne . Note here also , Christ is not said here simply to be sinne for vs , but to bee Made sinne for vs ; and that wee simply are not , but are made the righteousnesse of God in him : implying a passiuenesse in both , both of Christ made sinne , and of vs made righteousnesse ; made , that is , not of or in our selues , but extrinsically , from without , from another . As therefore our sinne being imputed to Christ , made him become sinne for vs ; euen so are we made the righteousnesse of God in him : that is , by the imputation of his righteousnesse ; which righteousnesse of Christ imputed to vs , is no more inherent in vs to our iustification , than our sinne imputed to Christ was inherent in him to his condemnation . Whereupon St. Augustine saith , Ipse peccatum , vt nos iustitia : nec nostra , sed Dei sumus : nec in nobis , sed in ipso : sicut ipse peccatum , non suum sed nostrum : nec in se , sed in nobis constitutum : He was made sin , that we might be made righteousnesse : not our owne righteousnesse , but the righteousnesse of God : nor in vs , but in him : euen as he was made sin , not his owne , but ours : not in himselfe , but in vs. And Bernard excellently to this purpose : Homo qui debuit , homo qui soluit . Nam si vnus pro omnibus mortuus est , ergo omnes mortui sunt , vt videlicet satisfactio vnius omnibus imputetur , sicut omnium peccata vnus ille portauit : It was man that owed the debt , and man that paid it : For if one dyed for all , therefore are all dead , that the satisfaction of one might be imputed to all , as hee alone bore the sins of all . We are then made the righteousness of God in Christ , as Christ was made sinne for vs. But Christ was made sinne for vs , by the imputation of our sinnes vnto him , not by infusion of them into him . Therefore we are iustified , or made the righteousnesse of God in Christ , by the imputation of Christs righteousnesse vnto vs ; not by inherency , or infusion of righteousnesse into vs. This is such an vnmoueable Rocke of truth , as the gates of Hell can neuer preuaile against it . Here all Popish arguments are put to silence : no Romish sophistrie , or schoole-subtilty can inuent any probability , or seeming-reason , to oppose this cleer and inuincible truth . But perhaps they wil find some glosse vpon this scripture , that shal make another sense of it . Indeed they want not their glosses . But mala glossa , quae corrumpit Textum : It is an ill glosse that corrupts the Text. Indeede the ordinary glosse vpon these words , Hee was made sinne for vs , vnderstands by sinne eyther the sacrifice of sinne , according to the Hebrew phrase in the old Testament , as Hos. 4. 8. or else the similitude of sinnefull flesh , as Rom. 8. 3. So the glosse is vncertaine , it pitcheth vpon no one sense . But the Scripture hath one prime and proper sense . Now that the Apostle should not simply meane by sin , the sacrifice of sinne , as being an obscure Hebrew phrase ; is more than probable , because he writes this Epistle not to the Hebrewes , to whom writing , his Epistle is full of Legall types , and termes , a language which they well vnderstood ; but to the Romanes , who were not acquainted with the Law terms . But the maine reason why the Apostle cannot meane here by sinne barely the sacrifice of sinne , is in regard of the Antithesis or relatiue opposition here betweene sinne and righteousnesse . For sinne and righteousnesse stand here as termes opposite one to the other : looke therefore how righteousnesse is here vnderstood , namely properly , as opposite to sinne : So sinne is to bee vnderstood properly , as opposite to righteousnesse . Christ then was so made sinne for vs , as we are made the righteousnesse of God in him : and wee are so made the righteousnesse of God in him , as hee was made sinne for vs. Againe , Christ who knew no sinne , was made sinne for vs : So are we made the righteousnesse of God in him , euen wee , who knew no righteousnesse , that is , who had no righteousnesse of our owne ; but , as the Apostle elegantly saith , were , while in the state of sinne , free from righteousnesse . Christ therfore was so made sinne for vs , as that he was reputed , yea and iudged as a sinner : as Esay saith , He was numbred with the transgressours , and hee bare the sinne of many . Now that Christ is said to bee made sin in the abstract , and we to be made righteousnesse in the abstract , not righteous in the concrete , as Logicians speake : Lyra saith , Ideo in abstracto dicitur iustitia Dei , vt efficeremur perfecte iusti : We are said to be made the righteousnesse of God in the abstract , that is perfectly iust . And that is , wee are made iust , but relatiuely in respect to Christ ; as he was made sinne , but relatiuely in respect of vs , we are made the righteousnesse of God in him : as hee was made sinne for vs , and in vs , to wit in our person , as wee haue said , so he is called , The Lord our righteousnesse . Yet true it is , that Christ might be said to be made sinne , to wit , the sacrifice for sinne , though not so properly in this place . But if Papists will wrangle and wring out this sense from this place , because the Glosse saith so , let them remember , that as Lyra's Glosse saith , As we are made perfectly iust by Christ : so was he made a perfect sacrifice for vs , to free vs both à culpa & poena , from the fault and the penaltie : and not a lame sacrifice , or imperfect , to free vs onely à culpae , but not à poena , as Papists say , reseruing the punishment for their purgatorie . But of this hereafter . Howsoeuer , if they will needes take sinne there , for the sacrifice for sinne : yet Christ was so the sacrifice for sinne , as must necessarily imply the imputation of our sinnes vpon his person . But enough of this place : which one place is enough to proue the formall cause of our iustification to be the righteousnesse of Christimputed vnto vs. It followeth therefore that the formall cause of our iustification , that which makes vs truely iust in the sight of God , yea before Gods iudgement seate , is the righteousnesse of Christ imputed to vs ; and that no otherwise , than our sinnes were imputed to him , whereby hee was made a malefactor , not by hauing our sinnes in him , but vpon him : He bore our sinnes vpon him , saith Peter . So Esay ; Hee bare the sinnes of many , and was numbred with the transgressors . Hee is the truth of the type of those two goates , Leuit. 16. the one slaine , the other let goe : figuring the humanity the slaine Goate , and the diuinity of Christ , the scape Goate : or the slaine Goate , the death of Christ ; and the scape Goate his resurrection : For he dyed for our sinnes , and rose againe for our iustification ; which his rising againe from the dead , is liuely shadowed in the scape Goat , on which Aaron put both his hands , & confessed ouer him all the iniquities of the children of Israel , putting them vpon the head of the Goate , & sending him away by the hand of a fit man into the wildernesse , where those sinnes should neuer be seene more , vers . 21. Hee was that Ioshua , the high Priest , our Iesus , or Iehoshua and high Priest ; who offering himselfe vpon the Crosse , was clothed in filthy garments , euen with the menstruous cloth of our sinnes imputed vnto him , or imposed vpon him : As Chrysostome applies that place to Christ ; that we might be clad in the glorious robes of his righteousnesse put vpon vs : As the ordinary Glosse vpon this place saith excellently : Iesus est indutus sordidis vestibus ; quiae qui peccatum non fecit , pro nobis peccatum factus est . Sed haec sordida vestis est ei ablata , cum nostra deleuit peccata : vt quia ille sordidis indutus est vestibus , nos resurgentes in eo , semper candida habeamus vestimenta ; Iesus hath filthie rayment put vpon him , because he that did no sinne was made sinne for vs. But this filthy rayment was taken from him , when he had cancelled our sinnes : that because he was attired in filthy rayment , we rising againe in him , may alwayes haue white garments vpon vs. That we , as Iacob , being cladde in the sweete smelling robes of our elder brother Christ , might bee accounted as a field , which the Lord hath blessed ; and so receiue the blessing of the birth-right in our elder brothers name . As the type is very pregnant to this purpose : whereupon Ambrose saith thus ; Iacob primogeniturae benedictionem obtinuit , veste fratris maioris natu indutus : ●ic vestis Christi optimum odorem spirat , &c. Iacob clothed in the garment of his elder brother , obtained the blessing of the birth-right : so the garment of Christ doth yeeld a fragrant smell , &c. And againe ; Quod Isaac odorem vestium ●lfecit , fortasse illud est , quia non operibus iustificamur , sed fide ; quoniam carnalis infirmit as operibus impedimento est : sed fidei clarit a● factorum obumbrat errorem , quae meretur venian● del●ctorum : That Isaac smelled the odour of the garments , haply it is to signifie , that we are not iustified by workes , but by faith : because carnall infirmity is an impediment to workes ; but the glory of faith doth shadow the errour of our workes , and procureth pardon of our sinnes . The conuert Prodigall had the fatte Calfe slaine for him , and the best robe put vpon him . Euery sinner is this Prodigall ; yea , that beleeuing repenting theefe hanging vpon the Crosse , as Saint Augustine compares them together . Iesus Christ is the fatte Calfe killed for vs ; his righteousnesse is that best robe put vpon vs. So St. Augustine applyeth it : Proferat hic pater stolam illam primam , induat filium immortalitate , quem secum videt in cruce pendentem : mactet vitulum saginatum , hominem illum susceptum , etiam pro latronibus crucifixum : Let the father bring forth that best robe , let him clothe his sonne with immortality , whom he seeth crucified with Christ : let him kill the fatte Calfe , that man , taken and crucified euen for theeues . And the ordinary Glosse saith : Addu●ite vitulam , id est , pradicate Christum , & mortem eius insinuate : Bring forthe the fat Calfe , that is , preach Christ , and put men in minde of his death . Nor is that an obscure type of Christ clothing vs with his righteousnesse , which wee finde , Gen. 3. 21. where the Lord God doth make coates of akinnes , and therewith clotheth the man and the woman . No doubt of skinnes of beasts sacrificed ; types of Christ. The Scripture it selfe leades vs to this construction , so often mentioning the putting on of Christ : as Gal. 3. 26. 27. Being by faith in Iesus Christ made the children of God ; and such , ( saith the Apostle ) haue put on Christ. Now what is it to put on Christ , but to make him wholly ours ? As the king of Babel is said to put on Egypt , as a garment , in token that it was become wholly his , Ier. 43. 12. Christ standing before Pilate to be iudged , as he tooke the purity of our nature in his conception ; so now hee put on the impurity of our guilty persons in his condemnation . And by the way , behold here a great mystery : The sonne of God , not only in our innocent nature by assumption ; but in our guilty persons by imputation , stands before Pilate the Iudge , to bee sentenced by him . Why ? what if Christ had beene killed by any of the sundry attempts of the malicious lewes , made vpon his person ; as by casting him headlong downe the steep Rocke , as once they made sure account of him , when they had him in the midst of them : yea & had laid hands on him , leading him to the brow of the hill ? No ; it was not possible , in regard of the purpose of Gods wisedome and iustice , destinating his sonne to such a death , as he must dye , as Luke 24. 26. that Christ could be so put to death , by all the power and malice of hell it selfe . For Gods wisedome so disposed , that the death of his son should be such , as might bee most effectuall to satisfie and appease his fathers wrat● , and giue a beleeuer sure confidence in the day of iudgement , as St. Iohn speakes , 1. Ioh. 2. 28. Otherwise , if it had beene so , that Christ had been killed in any such tumultuous manner , or in hugger mugger , & not by a legall & i●diciall proceeding against him , how had his death secured vs from the terrour of Gods Tribunall ? Christ must dye ; but hee must first be sentenced and iudged to dye by a lawfull Iudge : And such was Pilate . For howsoeuer Pilate was a man , and so subiect to be led away with passion and affection , which as a bribe doth blinde the eyes euen of the wise , and peruerteth the wayes of iudgement ; yet a lawfull Iudge hee was , deputed and appointed for that Prouince by Caesar : yea , by a greater than Caesar , euen by God himselfe ; for euery earthly Iudge sustains the person of God himselfe , who is the Iudge of all the world : Therefore Iehoshaphat , in his charge to the Iudges whom he sent , said ; Take heed what you do : for ye iudge not for man , but for the Lord , who is with you in the iudgement . And such is the iudgement and sentence , which proceedeth from the mouth of an earthly Iudge , as that it is to be taken & receiued as the iudgement and sentence of God himself . As the wise man speakes from the mouth of the holy Ghost ; Many seeke the Rulers fauour : but euery mans iudgement co●●●th from the Lord. Euery mans iudgement ? Yes , euery mans iudgement . Nay more ( which is also there implyed ) euery iudgement whatsoeuer it bee , true or false , right or wrong , it proceedeth ( shal I say , from the Lord ? Yes : ) from the Lord. Euery mans iudgment cōmeth from the Lord : And yet many men cōplain that their cause is vniustly censur'd & sentenc'd by the iudge . But God is iust , & shal not he , the Iudge of all the world ; do right ? doubtlesse he is most iust , and euen that iudgement which seemeth to vs most vniust , cōming from an earthly iudge : yet the same iudgement comming from God , is most iust . We will vse no other instance , but that iudgement of Pilate , passed vpon the Lord Iesus Christ. Iesus Christ the innocent Lambe of God , stands arraigned at the barre of Pilates iudgement-seate : many accusations are brought against him , but without any proofe at all . And the Iudge must goe secundum allegata & probata , according to the allegations and proofes , or else aequum licet statuerit , haud aequu● fuit : though hee giues a iust sentence , yet himselfe is vniust . Well , the ●ewes with much vehemencie of mortall malice , accusing Christ before Pilate ; but all without proofe : Pilate knowing that of enuie the Iewes had deliuered him to him to bee condemned , acquits Christ as an innocent person , and that solemnely before them all . But the Iewes at length preuailing with their wicked importunities , Pilate contra probata , passeth and pronounceth the sentence of condemnation vpon Christ , that hee should dye . A most vniust and wicked sentence , if we consider the person of the Iudge , Pilate , a man swayed by humane affections ( and especially feare of men , the bane of many a good cause ) who against his owne conscience , pronounced Christ guilty , and worthy of death , whom he knew for no other , but a most innocent person . But now , take mee this iudgement as-proceeding from the tribunall of God , and we shall see it to bee most iust ; for in , or with Pilate , God sits vpon the Tribunall to iudge his owne Sonne . But God and Pilate passe the same sentence with a most different respect vpon Christ. For Christ here sustaines a two-fold person : his owne , which only Pilate looked vpon , not knowing any other ; and so Pilates sentence of death was most vniust : but Christ bore another person vpon him , to wit , our sinfull person , which God looking vpon , and finding him now in our stead , a guilty person by the imputation of our sinnes , being our suretie ; hee passeth the same sentence of death vpon him , that Pilate did , and yet Gods sentence is most iust . Yea , but God the iudge must goe also , Secundum allegata & probata , according to due allegations & true proofes : for , shall not the Iudge of all the world doe right ? But all the allegations and accusations brought against Christ , wanted proofe , yea they were most false . True. But consider Christ now as he stood in our person : so all the allegations & accusations brought against him were most true . In which respect , Christ at the hearing of them was silent , as guiltie persons who haue nothing to answer for themselues ; as he that wanted his wedding garment , was speechlesse : because Christ knew that hee stood there in our person . Against whom ; what accusation of sinne can be produced , but may easily bee proued ? Christ was accused of two maine impieties , against God , and against the King , and the People ; as a peruerter , and traytor . All this was true ; for sustaining our person , standing as our surety , and vndertaking to discharge all our debts , what debt was so great , what sinne so grieuous ▪ that hee now stood not charged withall , and was not as culpable of ? This made him to be numbred among transgressours , not common offenders , but transgressors , among criminall , yea capitall malefactors ; and for this very reason , euen Barabbas , a seditious murtherer is preferred before him . If Christ had not thus stood in our stead , beene iudged and condemned in our persons , he had neuer saued the Thiefe vpon the Crosse. And therefore as St. Ambrose saith , Nemo est qui possit excludi , quando receptus est Latro : There is none that can bee shut out , when the Thiefe is let in . And standing in our stead , if hee had not been formally and legally iudged , and so condemned , wee should neuer haue beene able to haue stood before Gods iudgement-seate . But now Christ being cast and condemned by a lawfull ●udge , ordained and appointed of God ; so that this iudgement was not mans iudgement , but Gods ; this giues a supersedeas , and a quietus est , to all true beleeuers , and penitent sinners , that they shall most assuredly stand innocent and righteous before Gods iudgement-seat , seeing their sins are already absolutely iudged and condemned . For , as Christ was legally condemned in our person : so shall wee be before Gods Tribunall acquitted and absolued , as iust and righteous in his person . For , Who shall now lay any thing to the charge of Gods chosen ? It is God that iustifieth , who shall condemne ? It is Christ that is dead . O singular vnspeakeable comfort to all true beleeuers ! The debt is discharged , and we are free . Christ is iudged , and we acquitted ; hee is condemned , and wee absolued ; his chastisement is our peace ; his stripes our healing . So that now being iustified by his bloud , wee shall bee saued from wrath through him . Now we may with comfort and confidence , wait for the Sonne of God from heauen , whom God raised from the dead , euen Iesus , which hath deliuered vs from the wrath to come , as saith the Apostle . And all this , for that Christ in his owne person innocent , but in ours guilty , was iudged and condemned , euen by Gods owne iudgement , though by the mouth of a mortall man , yea an vniust , though a lawfull iudge . It is not therefore for nothing , that in our Creede we say , He suffered vnder Pontius Pilate . O happy suffering vnder Pontius Pilate ! But why vnder Pontius Pilate ? How comes Pontius Pilate in our Christian Creed ? Surely not for any honour due to his name , or to his person : but in memorie of his office and calling , as he was a Iudge , who passed sentence on the Lord Iesus Christ. This very article , wherein Pontius Pilate is mentioned , is a strong argument to perswade mee , that those who compiled this Creede , called the Apostles Creede , did it by the speciall instinct of the holy Ghost , And in this very Article doth this Creede exceede all other Creedes , sith it , of all the rest , expresseth the manner of Christs condemnation ; which being done by Pontius Pilate the Iudge , is the very life and soule of our iustification . I haue dwelt the longer vpon this point , as being a mysterie of rare and singular vse to the Church of God. I confesse I haue looked into sundry Catechists and Expositors vpon the Creede , but I haue not had the hap to meete with any to lead me thus to consider of this point of Christs suffering vnder Pontius Pilate as a lawfull Iudge : which seemeth to my poore iudgement , to bee as a secure roade and safe harbour , for all heauenly Merchants to anchor in : Although it be easie at the first sight , to take it rather as a history , than as a mysterie . Much lesse may we wonder at Popish writers , who in their deuoutest meditations set forth vpon the passion of Christ ( as Guiuara's mysteries of mount Caluary , and such like ) doe expresse more womanish passions and affections in condoling Christs sufferings ( like those daughters of Ierusalem , whose naturall teares Christ reproued in weeping for him , and would haue them turned into spirituall teares , in weeping for themselues ) than any masculine discretion in discerning the true cause & end of Christs sufferings , as that he was thus iudicially condemned in our persons , that so wee might stand guiltlesse before Gods iudgement seate . A mysterie altogether vnknowne to Pontifician spirits : as the Gospell is hid to them that are lost ; in whom the God of this world hath blinded the eyes of them that beleeue not , lost the light of the glorious Gospell of Christ , who is the image of God , should shine vnto them , 2. Cor. 4. 4. Of this sort also is that viperous brood of the Socinians , who oppugning the doctrine of Christs satisfaction in our persons , are easily confuted and confounded by this very article of the Creed : whose madnesse is sufficiently discouered by Lubbertus , Ludouicus Lucins , and others ; so that they neede none other confutation : their arguments being but meere argutiae , no lesse futile , than seemingly subtile ; which as the hissings of the serpent , are to be hissed and whipped out of Christs schoole . Now the imputation of Christs obedience vnto vs to our iustification , is partly negatiue , and partly affirmatiue . Negatiue in the not imputing of sinne vnto vs ; whereof the Psalmist , and from him the Apostle , speaketh : Blessed are they whose iniquities are forgiuen , and whose sinnes are couered : blessed is the man to whom the Lord will not impute sinne . The reason of this not imputing our sins to vs , is because they were imputed to Christ , he being iudged and condemned for them : As Gal. 3. 13. Christ hath redeemed vs from the curse of the Law , being made a curse for vs. In this respect the Apostle makes a challenge in the behalfe of all Gods chosen : Who shall condemne them ? who shall lay any thing to their charge ? For if our sinnes be imputed to Christ , and he bore them vpon him , and discharged our debt ; then it cannot possibly bee , that they should be imputed to vs also , who beleeue in him . Also this not imputing our sinnes , includes in it an affirmatiue imputation , to wit , of the passiue obedience of Christ vnto vs : hee suffering for vs , whatsoeuer wee should haue suffered ; yea , euen eternall death it selfe , for as much as the Eternall suffered the nature of that death , though hee onely tasted of it , as the Apostle saith , Heb. 2. 9. yet he so tasted it , as that at once , as it were at one morsell , he wholly deuoured it , and swallowed it vp in victory : as 1. Cor. 17. 54. Secondly , Imputation affirmatiue , is the imputing of Christs actiue obedience and righteousnesse vnto vs ; wherein , as in most rich robes , we stand most gloriously arrayed in the presence of God. For as the Prophet saith ; To vs a childe is borne , to vs a sonne is giuen , &c. so that Christ is ours , as well in his birth and life , as in his death . And Esay saith againe , O Lord , thou wilt ordaine peace for vs : for thou also hast wrought all our workes for vs , or in vs. This the Apostle also declareth ; Christ made himselfe of no reputation , and tooke vpon him the forme of a seruant , and was made in the likenesse of men : hee humbled himselfe , and became obedient vnto the death . Note , the Apostle speakes there of the whole and intire humiliation and obedience of Christ , continued throughout his whole life , euen vnto the death , the death of the Crosse. Yea Christs obedience to the death was an actiue obedience ; for , Passus est , quia voluit : the Apostle applies that of the 40. Psalm , Heb. 10 9. for Christ suffered willingly ; to show , that in his very suffering , his obedience was actiue . Now for whom did Christ become a seruant , become obedient , but for vs , men , who by disobedience had made our selues seruants , who were by creation Lords of the world ? So the Lord himselfe saith : For euen the Sonne of man came not to be ministred vnto , but to minister , and to giue his life a ransome for many . And againe , I am among you as one that serueth . Now for whom was Christ , in the condition of his life , a seruant ? For himselfe ? Not for himselfe , but for vs ; as himselfe saith : For their sakes I sanctifie my selfe , that they also might be sanctified through the truth , Ioh. 17. 19. So that the actiue obedience of Christ in his life , his holinesse , as of a seruant , is also imputed to vs : For how was hee a seruant in our person , but that hee might free vs from the condition of seruants ? That as the passiue obedience of Christ in his death remoued away from vs the ragges of our sins , the badge and band of our seruitude : So Christs actiue obedience in his life hath put vpon vs the most glorious libertie of our infranchisement and freedome ; his death hath cleansed vs , & his life hath clothed vs. These two therefore are in no sort to be diuided ; vnlesse we would bee content to haue our deliuerance from hel , separated from our inheritance in heauen , and still to bee subiect to the punishment of losse , though free from the punishment of sense ; like those infants , who dying vnbaptized , the Pontificians haue deuised to put them in a certain Limbus , or Hell , wherein they must suffer , though not the punishment of sense , yet the punishment of losse , as they say . But as this is a meere fiction and fable ; so is that other : it being as impossible for a man , eue● to come to possesse the Kingdome of Heauen , without the imputation of Christs actiue obedience and righteousnesse , as without his passion imputed , euer to escape hell fire . So that Christ cannot be diuided ; wee must haue him whole , or none . For it was necessary , that the actiue righteousnesse of Christ , should both goe before , and accompany his passiue obedience ; seeing , without the actiue , the passiue should haue been altogether vnprofitable : therefore they are ioyned together , Phil. 2. 7. 8. that so his passiue , might seale vnto vs his actiue , and his actiue , sanctifie vnto vs his passiue . Nay , was not his passiue obedience also actiue , by a voluntary offering vp of himselfe ? Was hee not obedient vnto the death ? Saith not Christ himselfe , Ioh. 10. 15. I lay downe my life for my sheepe , and vers . 17. Therefore doth my father loue me , because I lay downe my life , that I might take it againe : and vers . 18. No man taketh it from me , but I lay it downe of my selfe . I haue power to lay it downe , and I haue power to take it againe . Christs passiue obedience therefore being it selfe also actiue , how can these two possibly bee separated and diuorced one from the other ? That as the passiue obedience of Christ hath freed vs from sinne , hell , death , and condemnation ; so the actiue obedience of his life , might restore vs vnto , & possesse vs in the perfect state of righteousnesse , life , saluation , and the Kingdome of heauen . Yea , these two are so vnseparable , as that the confluence of all the sweet streames of Christs actiue obedience in his life , haue a most sweete and comfortable influence , into the bitter sea of his passiue obedience in his death ; making it to bee a most perfect and intire sacrifice , the holinesse of Christs life sanctifying his death , and shewing him to bee that Lambe of God , without spot or blemish . So that we cannot be partakers of Christs passiue obedience , without his actiue ; lest hee proue vnto vs a lame and imperfect sacrifice . And therefore , the Apostle doth infold the affirmatiue imputation in the negatiue : saying , Euen as Dauid also described the blessednesse of the man , vnto whom God imputeth righteousnesse without workes : saying , Blessed are they whose iniquities are forgiuen , and whose sinnes are couered . Blessed is the man to whom the Lord will not impute sinne . Here is imputation of righteousnesse without workes , concurring with the not imputing of sinnes . For euen the passiue obedience of Christ , whereby our sinnes come not to bee imputed , had in it the holinesse and vertue of his actiue obedience throughout his whole life , hauing beene obedient vnto his death , that so the righteousnesse of his life also might be imputed vnto vs. Stella , vpon Luke , saith ; Omnes passiones Christi potius actionis nomine appellandae sunt , quàm passiones . Christi martyrium , & crucis eius tormentum , nihil redemptioni nostrae prodessent , nisi actionem habuissent , quod est , velle flagellari , & velle crucifigi : All the passions or sufferings of Christ , are rather to bee called actions than passions . The martyrdome of Christ , and the torment of his Crosse , had auailed nothing to our redemption , if they had not had action ; which is , to be willing to be scourged , and willing to be crucified . He therefore that separates the actiue obedience of Christ in his life , from his passiue in his death , is like the man in the Gospell , whom when the vncleane spirit had cleane left , returned , turned , and finding him as an house swept , with whited wals , but voide of the garnish of grace , he takes seuen other spirits worse than himselfe , makes with them his re-entry , and dwels there : so the last state of that man , is worse than the first . Such is he that seemes to be cleansed from his sinnes , and all his vncleannesse ( like a new swept house ) by acknowledging the righteousnesse of Christs passiue obedience in his death , imputed to him ; but neglecting , yea reiecting the righteousnesse of Christs actiue obedience in his life , as nothing pertaining to him in the point of iustification : but as though hee must haue a selfe-garnish , as of a whited wall , inherent in him , whereby to claime the kingdome of heauen , he becometh seuen times more vncleane than he was before . O neuer let Christs life and death be diuided , his actiue obedience & his passiue let euer go together ; lest if we let go the one , we lose both . Therefore giue me whole Christ , or none : both his death , that I may not dye for euer from him ; and his life , that I may liue for euer with him . The learned and godly Cardinall Contarenus , who liued in Luthers time , and writ soundly of iustification , saith well to this purpose : Omnis Christi iustitia attribuitur nobis , quicunque Christum induimus : The whole righteousnesse of Christ is attributed or imputed to vs , as many as haue put on Christ. For ( to conclude this in a word ) the redemption by Christ procureth two things vnto vs ; deliuerance from death , and the purchase of life . By his passiue obedience hee wrought the first , by his actiue the second : For properly the death of Christ was to free vs from death ; but the life of Christ to infeoffe vs in life . The condition of the first Adams life was , Doe this , and liue : the second Adam hath done it , that we might liue eternally ; eternally , not as Adam had the promise , here on earth : but in heauen . Hence it is , that as Iesus Christ descended into the state of death , to redeeme vs thence by his death : So hee came downe from heauen , that in the humility and obedience of his life on earth , he might exalt vs thither : whither ( else ) not euen Adams best obedience could euer haue brought him ; much lesse ours . Which may answer to a question , that here may be fitly moued . Quest. Whether the obedience of the whole Law of God , wrought by Christ for vs , is auaileable as to redeeme vs from the punishment of sinne , so to purchase vnto vs eternall life in heauen ? The reason of the question , is , because not the Law , if it had beene for euer perfectly fulfilled by Adam , had any promise of that eternall life , and immediate vision in heauen , but only of this life . Heauen is not within the Couenant of workes . Answ. True it is , that the fulfilling of the Law in it selfe simply considered , hath no proportion with that endlesse life aboue . For the first Adam was of the earth earthly ; and all his happinesse promised vpon the condition of keeping the Law , for ought is reuealed or can be demonstrated , was terrestriall . But now forasmuch as the Law is fulfilled by Christ , this obedience reacheth to a higher reward ( because there is a higher promise made ) than that of the first Adam ; Because Christ the second Adam is the Lord from heauen , the Eternal , whose Kingdom is not of this world , but of a better , a heauenly , whose house is not made with hands . So that his obedience to the Law in regard of his person , becomes a rich and inestimable purchase of that better Kingdome for vs. For as is the heauenly , such are they that are heauenly , to wit , the generation of God in and by Iesus Christ , 1 Cor. 15. 48. 49. 50. vide & Iohn 3. 13. No man ascendeth vp to heauen , but he &c. Thus haue we proued out of the holy Scriptures , how the formall cause of iustification , or that which giues a perfect being to our iustification , making vs perfectly iust in the sight of God , is the imputation of Christs righteousnesse vnto vs , and that euen of his whole righteousnesse , actiue in his life , and passiue in his death . And that the formall cause of our iustification is not within vs , but without vs , not inherent , but by imputation , may easily appeare from the maine difference betweene the first Couenant and the second . The first Couenant was that which was made with Adam in Paradise : Doe this , and liue : the second that made with man after his fal , Beleeue , and liue . So the first Couenant was of workes , the second of faith , the first , of an inherent righteousnesse of our owne : the second , of a righteousnesse without vs ; not our owne simply , but by relation , namely made ours , to wit , Christs righteousnesse , who of God is made vnto vs righteousnesse , called in Scriptures the righteousnesse which is of faith . Not to obserue and know this difference well , is the ready way to leade men into all errour of this mysterie of God. The Apostle doth notably set downe this difference between the first and second Couenant , as termes infinitely opposite , and admitting of no reconciliation , Rom. 10. 3. when hee saith , that the Iewes being ignorant of Gods righteousnesse , and going about to establish their owne righteousnesse , haue not submitted themselues to the vnrighteousnesse of God ▪ For Christ is the end of the Law for righteousnesse , to euery one that beleeueth . For Moses describeth the righteousnesse which is of the Law , that the man which doth those things , shall liue by them . But the righteousnesse which is of Faith , is to confesse with thy mouth the Lord Iesus , and to beleeue in thy heart , that God raised him from the dead , and thou shalt be saued . Also Rom. 11. 6. If it be by grace , it is no more of workes ; otherwise grace is no more grace : but if it bee of workes , then it is no more grace ; otherwise worke is no more worke . Also Rom. 4. the Apostle setting downe this same opposition betweene the Couenant of workes and of faith , saith on this wise , v. 2. &c. If Abraham were iustified by workes , he hath whereof to glory , but not before God. For , what saith the Scripture ? Abraham beleeued God , and it was counted to him for righteousnesse . Now to him that worketh , is the reward not reckoned of grace , but of debt : but to him that worketh not , but beleeueth on him that iustifieth the vngodly , his faith is counted for righteousnesse . Euen as Dauid also describeth the blessednesse of the man , vnto whom God imputeth righteousnesse without workes : saying , Blessed are they whose iniquities are forgiuen , and whose sinnes are couered . Blessed is the man , to whom the Lord will not impute sinne . What clearer Testimonies ? Yea , this did God himselfe teach vs not obscurely by his own act , Gen. 3. For when Adam had forfeited the first Couenant , which was of workes , made with him in Paradise before his fall , and after his fall had made with him another Couenant , to wit , of faith in Christ , the promised seede of the woman : What doth God thereupon ? Hee shuts man out of Paradise , and from the Tree of life , lest putting forth his hand , hee should take of it , and liue for euer . What is meant hereby ? Paradise was not only the place , but also did signifie the happy condition of Adams blessednesse , which he was to enioy in his innocencie : the Tree of life was a sacrament and symbol of life , appointed as a speciall meanes to preserue man from dying , or decaying in his naturall strength , so long as he continued in his obedience . But by disobedience hee forfeited the Couenant , brake the condition , lost his former happinesse , and was depriued of the meanes of that life , wherein hee should haue liued for euer vpon earth . Now God shutting him out from the earthly Paradise , the place of earthly blisse , and from the Tree of life , the sacrament and symbol of immortalitie , and hauing shewed vnto him another Tree of life in the middest of the Paradise of God , to wit , Iesus Christ , who is very God and eternall life ; which whosoeuer by reaching out the hand of Faith , eateth of , shall liue for euer . God ( I say ) doth hereby plainely teach vs , that in attaining to the heauenly Paradise by the Tree of life Iesus Christ , wee must not haue any more to doe with the things pertaining to the first Couenant , now altogether forfeited ; and from which Adam and his posteritie is for euer banished , neuer to returne or intermeddle there any more , Gen. 3 , 22. 23. 24. Therefore to teach , and beleeue , the doctrine of an inherent righteousnesse , whereby to attaine eternall life , is euen as it were in despite of God , and of his holy Angels the Cherubims , keeping the way of the Tree of life , to reuiue the old Couenant of workes againe , and with the hand of the body , to wit , good workes , reach out to take of the tree of life . This is a Babylonish confounding of the two Couenants , which stand vpon such irreconcileable termes of difference . Is there no more difference betweene , Do this , and liue : and , Beleeue , and liue ? betweene mans owne righteousnesse , and Gods righteousnesse , the establishing of the one , being the abolishing of the other ? Nor is it to purpose , that these Babylonians alledge , that they ascribe their inherent righteousnesse to God , as the author of it , and by whom it is infused into them . Adam in his purest naturals could say no lesse , but that all his inherent righteousnesse was the gift of God : for what had he , that he had not receiued ? Therefore the maine point of difference betweene the righteousnesse of the first Couenant , and of the second , is in this , That the one was inherent , and within a man , the other imputed , and without a man. Otherwise , what reall difference can bee imagined to be betweene them ? the difference chiefly consisting in a direct opposition . Nor will they difference these two Couenants of righteousnesse in regard of nature and grace , lest they should offend their Thomas Aquinas , who alloweth to the first Adam originall righteousnesse , consisting ( as hee saith ) in a supernaturall grace , or that which they call Gratia gratum facions , the chief grace of all . Aqu. 1. q. 95. 1. & q. 100 ▪ ibid. Although Aquinas in so saying , plainely sheweth his ignorance in the difference betweene the first and second Adam . For that grace which he saith was giuen to Adam , was neuer giuen , till Iesus Christ was reuealed , who was the onely fountaine of this grace , Iohn 1. 17. Now let vs see what iudgement the ancient Fathers of the Church are of in this point . Wherein when wee come to Fathers , the Pontificians cast vp their caps in triumph , as if the field were theirs . Hence it is that the Trent Fathers had such a hard conceit of the very word Imputation , that they desired it should be quite cashiered and cancelled , as a word neuer vsed of the ancient Fathers : although as the Historie there saith , that the termes of communication , participation , diffusion , deriuation , application , computation , & coniunction , are familiar enough with them . Others were of opinion , that seeing the thing it selfe was euident enough , there needed no quarrell about the word , especially , seeing by this word the same is precisely meant , that is expressed in other words . And though Imputation be not found vsed of all the Fathers , nor so frequently , yet of some it is , namely , of Bernard in his 109. Epistle . Vega also did affirme , That that word , though it be not found in the Scriptures , yet that it is a very proper Latine word ; and that the righteousnes of Christ may most truly be said , to be imputed to mankind for merit and satisfaction , and alwaies to be imputed to all that are iustified , satisfying for their own sins : but to be imputed to them , as if it were their owne , hee approued not . Whereunto , when it was obiected what St. Thomas was wont to say , That the passion of Christ for the remission of sinnes , was so communicated to him that is baptized , as if himselfe had vndergone it , or had suffered death : there was sharpe and long contention about his words . The Master of the Eremites was of opinion , that in the Sacrament of Baptisme Christs righteousnesse was imputed , because in all , and euery respect , it is communicated : but not in Penance , wherein our satisfaction also is required . Soto confessed , that the terme of Imputation was very popular and plausible , as which seemeth at the first blush , to ascribe all to Christ ; yet in regard of those consequences which the Lutherans draw thence , he alwaies had it in suspition , as we touched before . Of which sort are , That the onely imputation of Christs righteousnesse is sufficient , and no inherent required ; that Sacraments conferre no grace ; that , together with the sinne , the whole punishment was so abolished , that there was no place left for satisfaction ; that all the faithfull were equals in grace , righteousnesse , and glory ; whence was collected that execrable blasphemy , that all were equally iust with the blessed Virgin. Which words ( saith the History ) made that word so odious to the mindes of the hearers , that they were most propense , and bent to damne it for hereticall , notwithstanding strong reasons were alledged to the contrary . These altercations and bickerings amongst the Diuines , flowed chiefely from the immoderate affection of each to that Sect , to which hee had addicted himselfe . Thus the History . But come wee to the Fathers : among whom , though wee finde not the word Imputation precisely , yet the thing it imports , we finde expressely ; according to the opinion of some in the Councell , mentioned but now , saying : That seeing the thing it selfe was cleare enough , there needed no quarrell about the words ; especially seeing by this word , the same is precisely meant , that is expressed in other words . And by the way , Andreas Vega triumpheth greatly , that among all the Fathers , hee cannot finde the word Imputation ; as neither in the Scriptures , that Christs righteousnesse is imputed to vs vnto righteousnesse : although he confesse the word Imputation to be there vsed , as , faith imputed for righteousnesse , and sinne not imputed . And ( saith hee ) the ancient Doctors of the Church , before Bernard , were contented for this purpose to vse the words of communication , of participation , application , copulation , coniunction : but neuer the word Imputation , as that Christs righteousnesse were so imputed to vs , as if it were made ours . But those Authors , and authorities which he alledgeth , doe speake very significantly to the purpose , to confirme this doctrine of imputation . As first St. Augustine : Communicatio passionum Christi , virtus tua erit ; The communication of the sufferings of Christ , is thy vertue . And to passe by others , Thomas Aquinas saith : Omni baptizato communicatur passio Christi in remissionem , ac si ipse passus & mortuus esset : The passion of Christ is communicated to euery one baptized for remission of sins , as if he himself had suffered & dyed . And againe , as the same Vega alledgeth him : Poena passionis Christi communicatur baptizato , in quantum fit membrum Christi , ac si ipse poenam illam sustinuisset : The punishment of the passion of Christ is communicated to him that is baptized , in as much as he is made a member of Christ , as if he himselfe had sustained the same punishment . And yet ( saith Vega ) neither there , nor elsewhere , to my remembrance , doth hee say , that the punishments of the passion of Christ are imputed to vs , as if they were our owne . And perhaps ( saith hee ) it came to passe by the instinct and prouidence of the holy Ghost , that the Ancients neuer in this case vsed the word Imputation , lest the Heretickes might seeme to haue taken from them the hint and occasion of their errours . So Vega. Or rather , do not Pontificians euen wilfully make it an occasion , of confirming themselues in this their heresie , while they will rather beleeue , what they finde men haue precisely said , than cleaue to that , which God himselfe in his Word hath so expressely defined ; as neither Rome is named in Scripture for the Whore of Babylon , nor the Pope for the man of sinne . But in the meane time , let any indifferent man iudge , what more could haue beene expressed by the word Imputation , than they haue done by the word Communication ( whom Vega hath quoted ) to shew how thereby the righteousnesse of Christ is made wholly ours , his sufferings our sufferings , as if we our selues had suffered . But yet let vs see a little further into the language of the Fathers , concerning this point . Onely by the way , seeing Vega cannot finde the word Imputation once mentioned among the ancient Fathers , let him looke but St. Augustines Epist. 106. to Bonifacius , or as some copies haue it , to Paulinus , and there hee shall finde these words : Cur meritis praeueniri gratia perhibetur , quae gratia non esset , si secundum meritum imputaretur : Why is grace said to be preuented by merits , which should not be grace , if it were imputed according to merit . Yea , how often doth Augustine mention the Apostles words , where he saith ; Fides imputaretur ad iustitiam : Faith is imputed vnto righteousnesse ? But let vs contend not so much for the word ; as for the thing it selfe , which wee shall finde the Fathers to abound in . St. Ambrose writing vpon the 39 ▪ Psalme , saith ; Totus ex persona Christi iste Psalmus est : Iustitiam meam dicit , licet non arroganter & homo dicere possit Iustitiam suam , qui Deo credit , & fidem suam sibi reputari ad iustitiam confitetur : This whole Psalme is of the person of Christ ; therefore hee saith , My righteousnesse : though also a man that beleeues in God , and confesseth that his faith is reputed to him for righteousnesse , may without arrogancy say , his righteousnesse . Now although Ambrose say ( speaking of Christ ) Iustitiam meam , in stead of Iustitiam tuam ( as it is in the originall , and also in the vulgar Latine , he following some other copy ) yet hereby wee may see his vnderstanding in the mysterie of Christ ; namely , how Christs righteousnesse comes to bee our righteousnesse , our faith being imputed to vs for righteousnesse , as the Scripture saith . Sauing that Ambrose vseth the word Reputing , for Imputing ; differing very little in the sound , but nothing at all in the sense . The same Ambrose writing vpon the Epistle to the Galatians , where hee opposeth the righteousnesse of the Law , and that of Christ one against the other , vpon these words : for if there had beene a Law giuen , which could haue giuen life , verily , righteousnesse had beene by the Law : saith , Iustitiam hau● dicit , quae apud Deum imputatur iustitia , id est , fidei ; quia & lex habuit iustitiam , sed ad praesens , quia non iustificaret apud Deum : remittere enim peccata non potuit , vt de peccatoribus faceret iustos ; he saith , that righteousnesse , which of God is imputed ; to wit , the righteousnesse of faith : sith the Law also had a kinde of righteousnesse , but temporary , that could not iustifie with God : for it could not forgiue sinnes , and so of sinners make men to bee iust . So that here is another ancient Father , vsing the very word Imputation . And a little after , vpon these words ; As many as haue beene baptized into Iesus Christ , haue put on Christ : saith , Hoc dicit , quia credentes , dum immutantur , Christum induunt , quando hoc appellantur , quod credunt : This he saith , because beleeuers , while they are changed , doe put on Christ , when they are called that , which they beleeue . So that by St. Ambrose his doctrine , our iustification is by imputation of grace by faith , in the putting on of Christ. And St. Austine , besides the former alledged place , where he defineth iustification to be a making of one iust , by accounting him so , or by deputing & reckoning him iust : saith , in Psa. 32. Nol● vos interrogare de iustitia vestra ; ●ortassis autem nemo vestrum audeat mihi respondere , iustus sum : sed interrogo vos de fide vestra . Sicut nemo vestrum audet dicere , Iustus sum ; sic nemo non audet dicere , Fidelissum . Nondum quaero , quid viuas : sed quaero , quid credas ? responsurus es , credere te in Christum . Non audisti Apostolum , Iustus exfide viuit ? fides tua , iustitia tua : I will not aske you of your righteousnesse ; for haply none of you dare answer me , I am righteous : but I aske you of your faith . As none of you dare say , I am iust ; so you dare not but say , I am a beleeuer . I demand not yet , how thou liuest : but how thou beleeuest ? thou wilt answer me , thou beleeuest in Christ. Hast thou not heard the Apostle , The iust shall liue by faith ? Thy saith is thy righteousnesse . And vpon the 30. Psalme , the same Father doth further cleare his minde touching imputatiue righteousnesse , vpon these words of the Psalme ; Rid mee , and deliuer mee in thy righteousnesse : Nam si attendas ad iustitiam meam , damnas me . In tua iustitia erue me : est enim iustitia Dei , quae & nostra fit , cum donatur nobis . Ideo autem Dei iustitia dicitur , ne homo se putet à seipso habere iustitiam : For if thou lookest vpon my righteousnesse , thou condemnest mee . In thy righteousnesse deliuer me : for it is the righteousnesse of God , which is made also oure , when it is giuen vnto vs. And therefore is it called Gods righteousnesse , lest man should thinke that he hath righteousnesse of himselfe . Now what righteousnesse doth this holy man meane here ? The righteousnesse of God made ours by infusion of grace into vs ? So , I know , the Pontificians would be ready to interpret this place . But let St. Augustine be his owne interpreter , who addeth in the very next words : Sic enim dicit Apostolus Paulus ; Credenti in eum , qui iustificat impium : So saith the Apostle Paul ; To him that beleeueth in him , that iustifieth the vngodly . Quid est , Qui iustificat impium ? Qui ex impio facit iustum : deputatur fides eius ad iustitiam : What is that , Which iustifieth the vngodly ? Who of vngodly and wicked makes iust : his faith is deputed for righteousnesse . Yea , this holy man , is so farre from ascribing the least part of iustification to any inherent righteousnesse in vs , as that he excludes euen faith it selfe , as it is a worke , from being any meritorious cause of our iustification . For elsewhere speaking of Gods election and vocation , of grace , and not of workes , alledging the examples of Iacob and Esau ; the one loued , the other hated , euen in the wombe , before either of them had done good or euill , &c. that the election of God might stand , not of workes , &c. Si autem verum est , quod non ex operibus ; & inde hoc probat , quia de nondum natis , nondumque aliquid operatis dictum est : vnde nec ex fide , quae in nondum natis similiter nondum erat : And if it be true , that it is not of works ; and from thence he proues it , because it was said of them before they were borne , and before they had done any thing : whereupon , neither was it in respect of faith , which likewise ( as a worke ) was not as yet in them , being yet vnborne . And againe ; Iustificati gratis per gratiam ipsius , ne fides ipsa superba sit . Nec dicat sibi quis , si ex fide , quomodo gratis ? quod enim fides meretur , cur non potius redditur , quàm donatur ? Non dicat ista homo fidelis ; quia cum dixerit , vt merear iustificationem , habeo fidem : respondetur ei , Quid enim habes , quod non accepisti ? Being iustified freely by his grace , lest faith it selfe should be proud . Nor let any man say to himselfe , if it be of faith , how is it freely ? for that which faith meriteth , why is it not rather rendred as due , than freely giuen ? Let no beleeuer speake thus : for when he shall say , I haue faith , that I may merit iustification ; it is answered him , For what hast thou , that thou hast not receiued ? Thus this holy man disclaimes all merit of workes in vs ; yea euen of faith it selfe , though it bee the instrument to apply the righteousnesse of God in Christ vnto vs , whereby we are truely iustified . And it stands with good reason : For faith iustifieth not by vertue of the act of beleeuing , but as the instrument , in applying the obiect , which is Christ. As the hand is said to heale , onely by applying the medicine ; or to inrich , by receiuing a treasure ; or to feed , by putting meat into the mouth : as we say , a childe is fed with a spoone , when the milke onely feedeth . So faith , by applying Christ , the true balme , healeth : by receiuing Christ , the true treasure , inricheth : by conuaying Christ , the true bread and water of life , feedeth the soule . St. Augustine also in his first Sermon vpon the 70. Psalme , saith : In eum credo , qui iustificat impium , vt deputetur fides mea ad iustitiam : I beleeue in him that iustifieth the vngodly , that my faith may be deputed ( hee comes very neare Imputed ) for righteousnesse . It would fill a large volume , to set downe the Tracts and sayings of this holy Father , to this purpose , seeing all his workes are euery where perfumed with this most sweet and Catholicke doctrine of iustification through the righteousnesse of Christ imputed to vs ; not for any grace inherent in vs , though it be the gift of God , bestowed on vs for Christs sake . I will onely adde one or two sayings more of this holy man. Per fidem induendo Christum omnes fiunt filij ; non natura , sicut vnicus Filius : sed filij fiunt participatione sapientiae , id praeparante atque praestante Mediatoris fide ; quam fidei gratiam nunc indumentum vocat , vt Christum induti sint , qui in eum crediderunt : & ideo filij Dei , fratresque eius Mediatoris effecti sunt : In putting on Christ by faith , all are made sonnes ; not sonnes by nature , as is the onely begotten Sonne , but they are made sonnes , by the participation of wisedome , being prepared and performed by the faith of the Mediator ; which grace of faith hee now calleth a clothing or putting on ; so that they haue put on Christ , that haue beleeued in him : and therefore they are made the sonnes of God , and brethren of the Mediator . What plainer words could this holy Father haue vsed to expresse the nature of iustification , in the imputatiue righteousnesse of Christ , than by calling imputation a participation of Christ , by the meanes of faith ? in which respect , hee calleth faith a putting on , because thereby Christ , with all his righteousnesse , is put vpon vs , and so wee are made the sonnes of God. Iustin Martyr saith : Quid aliud peccata nostra potuisset tegere , quàm Christi iustitia ? O beneficia expectationem omnem exuperantia ! vt iniquit as quidem multorum , in vno iusto abscondatur ; iustitia autem vnius faciat , vt multi iniusti pro iustis habeantur : What else could haue couered our sinnes , but Christs righteousnesse ? O blessings exceeding all expectation ! that the iniquity of many should bee couered in one righteous person : and that the righteousnesse of one should cause , that many vniust , should be accounted iust . And of later times , deuout Bernard : Mors in Christi morte fugatur , & Christi nobis iustitia imputatur : Death is vanquished in Christs death , and Christs righteousnesse is imputed to vs. And againe : Qui nostram & induit carnem , & subijt mortem , put as , suam nobis negabit iustitiam ? voluntariè incarnatus , voluntariè passus , voluntariè crucifixus , solam à nobis retinebit iustitiam ? Christus peccati meritum tulit , suam nobis donando iustitiam : Hee that both tooke vpon him our flesh , and vndertooke death , will hee , trow you , denie vs his righteousnesse ? voluntarily incarnate , voluntarily suffering , voluntarily crucified , will hee keepe from vs his onely righteousnesse ? And writing to Innocentius , he saith : Homo qui debuit , homo qui soluit . Nam si vnus pro omnibus mortuus est , ergo omnes mortui sunt : vt videlicet satisfactio vnius omnibus imputetur , sicut omnium peccata vnus ille portauit : It was man that was indebted , and man that paid it . For if one died for all , then were all dead : to the end , that the satisfaction of one should be imputed to all , euen as he alone bore the sinnes of all . Ambrose also vpon these words of the Apostle ; Christ was made a curse for vs , as it is written , Cursed is euery one that hangeth on tree ; saith : Non ille maledictus , sed in te maledictus : Christ was not accursed , but in thee was hee accursed . Iust so are we in him blessed . Saint Cyril also vpon these words of Esay ; The Deliuerer shall come forth of Sion , and shal turn away iniquities from Iacob , &c. concludes thus , from Rom. 10 10. For with the heart , &c. With the heart , saith he , man beleeueth to righteousness , & with the mouth confession is made to saluation . We haue therefore receiued of God the word of faith , and confession . Which word bringeth saluation , and procureth righteousnesse : For Christ doth so iustifie the vngodly , that hee proclaimeth ; Behold , I haue remoued thine iniquities as a cloud , and thy sinnes as a mist. For this word of faith shall be for euer in vs , and shall neuer cease from our mouth ; but wee shall transmit and conuay it , euen vnto posterity . For thus also shall posterity be iustified : For if Christ bee for euer both God and Lord , the confession of this his faith , shall neuer faile with those , who haue acknowledged his appearing . So Cyril . This therefore was among the ancient Fathers of the Church , and they haue sent it downe to vs their posterity , as the Catholicke faith to bee confessed of all Gods children , vntill the appearing of Iesus Christ , that our iustification stands in the merits of Christ , and the mercies of God , in the remission of our sinnes , and the not imputing them vnto vs. But the Trent-Fathers , and the Church of Rome , as being not the legitimate posterity , but the bastard brood , ( falsly pretending from those holy Fathers ) disclaime this Catholick faith , concerning iustification in the remission of sinnes ( which God in the forenamed place of Esay , cals his new Couenant , or Testament ) and doth anathematize and curse to the pit of hell , all those , that haue , or shall place our iustification in the onely imputation of Christs righteousnesse , or in the remission of sinnes , without our inherent righteousnesse ; as appeareth in the former Chapter . What needes more testimony in such a cloud of witnesses ? Among all which , not a word of any inherent righteousnesse , not a word of infusion of grace , not a word of hope and charity ioyned with faith , as equally concurring , much lesse precurring and out-stripping faith , in the worke of iustification : not a word of imputation so to bee vnderstood , as if Christ did therefore merit , that we might haue grace inherent , or of our owne , whereby to bee iustified in Gods sight . Although true it is , that the same ancient Fathers doe often call our inherent righteousnesse , which is our sanctification , by the name of iustification ; but they neuer say , that hereby we are iustified in the sight of God. In a word , the consideration of the true difference , betweene the first couenant and the second , doth easily conclude the truth of this doctrine . The first couenant made with Adam in Paradise , was the couenant of workes ; Doe this and liue : but the second couenant opposite to that , is of grace ; Beleeue and liue : as the Apostle doth notably oppose faith against workes in our iustification . Therefore vnlesse wee would bring man againe into the estate of Adam , in his earthly Paradise , before his fall , and so shut out Christ the second Adam : to pleade iustification by workes is a monstrous dreame . Therefore it was not for nothing , that our first Parents were banished out of that earthly Paradise ; typically to teach them , that now they had no more to do with that first condition of their creation , the happinesse whereof , depended vpon the couenant of workes : but now they must seek a new Paradise , that is , a heauenly , and that by a new and liuing way ; to wit , by faith in Christ : which is that couenant of grace , opposite to the couenant of workes . So opposite , that , as the Apostle saith , If it be of grace , then it is no more of workes ; otherwise grace is no more grace . But if it bee of workes , then is it no more grace ; otherwise worke is no more worke , Rom. 11. 6. CHAP. VI. Of the instrumentall cause of iustification ; and first of the Romane Catholicke doctrine herein . THE Councell of Trent puts no other instrumentall cause of iustification , but the Sacrament of Baptisme ; which ( saith she ) is the instrument of faith , without which faith , no man could euer obtaine iustification . Where notwithstanding , shee would seeme not altogether to exclude faith , as a party-instrument . But because Baptisme is so vnderstood as an instrumentall cause , as will require rather a particular discourse by it selfe ; wee will shew here what allowance they giue to faith in iustification . That which the Pontificians ascribe to faith in the worke of iustification , is either , that it is a worke of grace , preparing and disposing a man to receiue the grace of iustification ( as being the beginning of other graces , and going before iustification , as appeareth out of the Tre●● Councell , Ses. 6. cap. 8. ) or else that it is a grace , concurring with other graces infused and inherent ; as hope , and charity , and such like , by which ioyntly a man comes to be iustified : otherwise , they allow faith no hand at all in iustification ; As may appeare in the Councell of Trent , the sixth Session , the ninth and eleuenth Canons : Si quis dixerit , sola fide impium iustificari , &c. If any man shall say , that a sinner is iustified by faith alone , &c. And if any man shall say , that men are iustified either by the onely imputation of Christs righteousnesse , or by the onely remission of sinnes , excluding grace and charity , which is shed abroad in their hearts by the holy Ghost , and is inherent in them ; or also , that the grace whereby we are iustified , is onely the fauour of God , let him bee Anathema , or accursed . Whereupon , Vega in his glosse vpon this place , sets this downe for his prime conclusion : Certissima fide est tenendum , fidem solam absque operibus alijs , neque satis esse ad iustificationem acquirendam , neque ad tenendam acquisitam : Wee are to hold by a most certaine beliefe , that faith alone , without other workes , is neither sufficient to procure iustification , nor being procured , to preserue it . And what those other workes bee , hee telleth vs , to wit ; first , Baptisme ; secondly , the Eucharist or the Masse ; thirdly , Penance ; fourthly , Confession and Absolution ; fiftly , the keeping of the Commandements , &c. And againe : Multipliciter posse hominem iustificari , & prima quidem , ac communior magisque protrita via est per poenitentiam : secunda dilectio Dei super omnia , &c. Wee say , that a man may be iustified many waies . The first , and more common beaten way , is by penance : the second , by the loue of God aboue all : the third , by martyrdome : the fourth , by prayer ( no doubt so many Pater-nosters , and Aue-maries vpon beades , and obseruing Cannonicall houres ) the fift , by the Sacraments of the Church ; and especially , by Baptisme , Penance , and the Eucharist . Penance , you must note , is in great request in the worke of iustification , being here againe repeated and rancked in the middest , betweene Baptisme and the Eucharist , because in Penance there is not onely Confession , to know what is in the conscience , but satisfaction , to tell what is in a mans purse , if hee will deale by commutation . And in the last place , Probabilis est etiam sexta , vt videtur , via , nempe per fidem : It seemeth also probable , that there is a sixt way , namely by Faith. But this way of faith comes lag in the reare , and it is but probable neyther , nay it doth but seeme probable . The other wayes therefore are their common high-wayes of iustification : this of Faith is onely a way of sufferance , and that in some case of Necessitie ; yet with speciall restriction too , as iustifying a man onely from originall sinne , as Vega there addeth : Videtur enim probabile , &c. For it seemeth probable , that if a man be infected only with originall sinne , and so soone as he should come to the vse of reason , hauing heard the preaching of faith , and seene miracles to confirme it , should be willing to receiue it for the sauing of his soule : by this onely , that he giues credit vnto it , hee should be iustified , and haue his originall sinne pardoned . But here , mee thinkes , Vega forgets himselfe in two things : first , that he puts faith in the last place , which elsewhere he puts in the first . Secondly , that he attributes that to faith , to wit , the taking away of original sinne , which eyther was taken away before in the baptized , or if the party were not yet baptized , Faith is not sufficient to iustifie him from originall sinne without Baptisme , eyther infacto , or in voto , in deed , or in desire : Yea , in the conclusion he saith peremptorily , Non fides , sed poenitenti● primas partes tenet in reconciliatione peccatoris : Not faith , but penance hath the chiefe place in the reconciliation of a sinner . For ( saith hee ) Penance is the immediate cause , or immediate disposition : and as it seemeth , sufficient with Gods grace , to our iustification ; yea , it perfecteth and consummateth our iustification . But Faith is not such a neer disposition to iustification , and it remaineth in sinners , and our iustification is but as it were initiated by it . It is euident therefore , that the most potent cause of our iustification , is penance , and therefore that we are iustified , it is to be imputed to it , and not to faith . So he . Nay such is the Pontifician hatred against Faith , that Vega , Trents Interpreter , denyes euen Faith , that is formed by grace and charity ( as they say ) to bee sufficient to iustification . As he saith , Quamuis eo ipso , quod aliquis per fidem iustificetur , fiat fides illius formata , tamen non sequitur , quod per eam , vt formatam , acquiratur iustitia . Et ideo neque debent loca , quae ●ribuunt iustitiam fidei , restringi ad fidem formatam : Although a mans iustification by Faith implyeth that his Faith is formed ( to wit a true Faith ) yet it followeth not , that by it , as it is formed , righteousnesse is obtained . And therefore neyther those places , which attribute righteousnesse to Faith , ought to bee restrained to true Faith , or Faith that is formed . Such a hard conceit haue the Pontificians of Faith , formed or vnformed . But now forasmuch as the Scriptures doe euery where ascribe so much to faith in the point of iustification : how doe they answer the Scriptures in this point ? Surely Vega , according to his rare dexteritie , vndertakes that taske too , &c produceth fiue reasons , why the Apostle hath done most prudently , oftner to attribute iustification to faith , than to any other vertue . The first is , Because faith is the foundation , and fountaine , the prime cause , and roote of our saluation : which ( saith he ) St. Augustine hath shewed in his Booke of the Predestination of Saints ; alledging Cornelius for an example , whose Prayer and Ames-deeds were done in faith , that by them ( saith Vega ) he might be brought to the Faith of Christ. Now note here , I pray you , a notable tricke of legier-demain in this Tridentine Champion , who was of one spirit with that Councell . For , doth he giue these titles to faith , calling it with the Councell , the fountaine , and foundation , the roote , and originall of our saluation , for any good will hee beares faith , or that herein he preferres it before other graces ? Nothing lesse . For a little before , hee had giuen faith such a blow , and that with Aristotles philosophicall fist , as that hee hath made this very foundation to stagger againe . Plus enim quam omni● &c. For ( saith he ) this is of more weight , than all that are brought for the commendation of faith towards God : that we are more straitly vnited to him by our louing of him , and by sorrow for offending of him , and a purpose to our vtmost endeauour to please him for the time to come ; then we are vnited by faith . Which being the formost in our iustification , it comes hindmost , and furthest off from perfection : according to that axiome in Philosophy , Priora generatione , posteriora perfectione : The first in generation , the last in perfection . But passe wee to his second reason , which is much like the former , Because ( saith he ) all our workes which concurre to iustification , haue their meritorious force from faith , and faith from none else besides . Thirdly , Therefore is our saluation fitly attributed to faith , because there is no stronger cause to moue a sinner to those things , which on his part are requisite to his iustification . Fourthly , It was conuenient that the Apostles in their Epistles and Sermons should commonly impute and attribute our iustification vnto faith . Indeede Vega's copie hath sanctification haply mis-printed ; sauing that they confound iustification and sanctification together . But why so commonly impute iustification to Faith ? namely , because ( forsooth ) the Apostles had to doe with sundry sects , and therefore were so to attemper their exhortations , as to draw them from their sect , to the Christian Faith. Nor is it lawfull ( saith Vega ) hence to inferre , that there are no other things better , than those , which are more often commended . So by this reason we are to vnderstand , that the doctrine of iustification by Faith , so often commended , and preached by the Apostles in their Epistles , was not therefore so much and so often pressed and preached , as if it were the best doctrine , but that other doctrines , according to Vega's estimate , might be better : but as if the Apostles only temporized with those times , and persons with whom they had to doe . As if it appertained not to all Abrahams seede by promise , to whose Faith righteousnesse was imputed : nor was it written ( saith the Apostle ) for him onely , that it was imputed to him ; but for vs also , to whom it shall be imputed , if we beleeue on him , that raised vp Iesus our Lord from the dead . Therefore it is by Faith , that it might bee by grace , to the end the promise might bee sure to all the seede , both Iewes and Gentiles , which walke in the steps of that Faith of our Father Abraham . O Vega , be not so impiously iniurious , yea sacrilegious , to rob vs of the inheritance of our Faith , vnder a colour , as if iustification by Faith had beene a temporary purchase , and merchandize for those Apostolicall times ; and as if now the intaile were quite cut off from Abrahams race . Or if yee Pontificians will bee such malignant enemies to iustifying Faith , whereby Abraham and all his seede are , and shall bee iustified to the worlds end ; then confesse your selues to bee quite cut off from being Abrahams seede . His fift reason why iustification is most commonly ascribed to faith , is , because Faith is that only disposition , to which among all our workes , it might principally bee attributed , without perill of our pride , and the iniurie and derogation of Gods grace . For , seeing faith is the gift of God , and a kinde of testimony of Gods grace towards vs , in as much as it is attributed to our faith , it is attributed to the grace and mercy of God , and not to our strength , that no flesh shall glory in his presence . But why then , Vega , do you teach the doctrine of iustification another way , and the onely way to puffe men vp with pride , and so to empty them of all grace ? As Bernard saith , Non est quo gratia intret , vbi iam meritum occupauit : Grace findes no way to enter , where merit hath already taken vp the roome . And againe , Deest gratiae , quicquid meritis deputas : That is detracted from grace , whatsoeuer is imputed to merits . Dost thou commend the admirable wisedome of God , in teaching man to ascribe the iustification of Faith to the mercy and glory of God ? and yet dost thou adde iustification of thine owne workes , to robbe God of his glorie , and thy selfe of all grace , puffing vp thy selfe with pride in steade thereof ? But leaue we these puddles of errour , and come we to the Chryst all fountaines of Christs truth . CHAP. VII . The Catholike Faith , of the Doctrine of Faith , as the sole immediate Instrument to apprehend and apply the righteousnesse of Christ imputed to vs to our Iustification , as beeing the effectuall meane of our vnion with him . HAuing seene what credit Faith carryeth among the Pontificians , in the work of Iustification , which at the best , is allowed no more but eyther to dispose and make a man the more apt ( & that also with the helpe of other disposing graces ) to receiue Iustification ; which notwithstanding for all his Faith , he may faile , and come short of : or else , to come in for a share , ( but must be content with the least share , or none at all ) among other graces , as Charity , Penance , Martyrdome , and such like ; all which take place of Faith in Iustification : Let vs now come to take an estimate of Faith according to the standard of Catholike Doctrine , weighing it in the most vnpartiall ballance of the Sanctuary . Nor doe we purpose in this place to speake particularly , and punctually of the propertie and kinde of Faith , whereby a man is said to be iustified ; as referring that to the more proper place : but wee will content our selues so to speake of faith here in generall , as the only immediate instrumentall cause in vs , whereby we come to bee made righteous in the sight of God. For , as our Iustification is by the Imputation of Christ , and his righteousnesse vnto vs : so the only instrumentall meane comming betweene , to apply , and effectually to worke this imputation of Christ to vs , is the act of beleeuing ; which is the property of Faith. As Augustine saith , Fidelis est à fide , fides à credendo : A beleeuer hath his name of Faith , and Faith of beleeuing . As the Apostle saith , With the heart man beleeueth to righteousnesse . Faith is the hand of the soule , which applyes the sacrifice of Christ for sinne . It is the hand that puts on the Robe of the righteousnesse of Christ our elder brother vpon vs , by the sweete smell whereof God being well pleased , bestoweth the blessing of heauen and earth vpon vs , of grace , and glorie , and all . Yea , faith hath another singular propertie , that it is as it were the ligament , or sinew , which fasteneth and vniteth euery faithfull member to the head Christ Iesus , from the influence of whose fulnesse , we receiue and grace for grace . And the Councell of Trent seemeth to professe as much , though with limitation , and restriction to her owne reserued sense : saying , Nam sides , nisi ad eam spes accedat , & charitas , neque vnit perfectè cum Christo , neque corporis eius viuum membrum efficit : For Faith ( say they ) vnlesse hope and charitie bee added vnto it , doth neither perfectly vnite with Christ , nor make a liuing member of his body . The Councell neede not here equiuocate for the matter , as if she did admit of our spirituall vnion with Christ by Faith indeed , but such a Faith , as hath hope and charitie ioyned with it : whereas in truth her meaning is , that not Faith , so much as Hope and Charitie , doe vnite vs to Christ , sith Hope and Charitie make the vnion perfect , which faith doth not . Yea , Charity and Penance ( as her intimous Vega saith ) doe more closely vnite vs to Christ , than Faith doth . But we shall discusse and discouer this mysterie more cleerely , when we come to speak of the kinde of Faith , required in Iustification . In the mean time suffice it vs , that we haue the Councels confession , That Faith ( at least ) with the helpe of Hope and Charitie doth vnite vs to Christ. And though Vega preferre Charitie and Penance before Faith , in this worke of vniting with Christ : yet thereby hee doth not altogether exclude Faith. Faith therefore ( according to the Pontificians confession ) hath at least a share ( though the least according to their allowance ) in working our vnion with Christ. But the Catholicke beliefe ascribeth this worke of vnion with Christ primarily , yea , and solely to Faith , namely , as the immediate and onely instrument of Gods spirit in vs. Now our iustification by the imputation of Christs righteousnesse , stands in our vnion with Christ. This is confessed of all , That whatsoeuer we receiue from Christ , it is by vertue of our mysticall vnion with him , And faith it is that worketh this vnion : not ( Faith as Pontificians teach ) before it bee formed by Charity . To which Faith only Vega ascribeth a certaine vnion with Christ : Comparamus enim nobis Spiritum sanctum & iustitiam , facimusque vt Christus inhabitet in nobis per Fidem informem , aut saltem per fidem , vt prius est natura , quàm formetur : For ( saith he ) wee get vnto our selues the holy Ghost and righteousnesse , and doe cause Christ to dwell in vs by Faith vnformed , or at least by Faith , as it is by nature before it bee formed . So that by this doctrine a dead Faith , or that which differeth not from the Faith of Diuels , doth cause our vnion with Christ , or Christ to dwell in vs. But let vs see how Vega cleereth this doctrine from this imputation . A little after in his second question of faith and workes , taking vpon him ( as he is very venterous ) to answer an argument brought to proue , that Paul excludes no beleeuer from saluation , where he saith , The righteousnesse of God by the Faith of Iesus Christ vnto all , and vpon all that beleeue . To this place ( saith Vega ) many commonly say , that Paul said not , Vnto all , and vpon all that beleeue him , but in him ; which is onely proper to those that haue charitie , and by loue tend vnto him : Aliud enim ( inquiunt ) est credere Deo , quod est , ei fidem adhibere : aliud , credere Deum , quod est , credere Deum , esse : aliud , credere in Deum , quod est , credendo amare , credendo diligere , credendo in eum ire , & eius membris incorporari : For it is one thing ( say they ) to beleeue God , that is , to giue credit vnto him : another thing , to beleeue God , that is , to beleeue that God is : and another , to beleeue in God , that is , by beleeuing to loue him , by beleeuing to affect him , by beleeuing to goe into him , and to bee incorporate into his members . They are the words of St. Augustine , vsed by him very frequently throughout his workes ; and by name in his nine and twentieth Tract vpon Iohn , which Vega quoteth . Well , how doth Vega auoyde this Argument concerning Faith in Christ , bringing saluation vpon all that beleeue ? Nihil valet hoc refugium commune . Non enim habetur grace ●i , neque in eum , sed absolute dicitur , In omnes , & super omnes qui credunt : This common refuge , saith hee , is nothing worth . For it is said absolutely , Vnto all , and vpon all , that beleeue ; the Greeke hath not , him , or in him . Note here , good Reader , that these Pontificians , howsoeuer they would magnifie and preferre their vulgar Latine translation , before the originall Hebrew and Greeke , yet where it makes not for them , they can appeale to the originall : as Vega doth here . For indeede the Latine vulgar addeth in the foresaid place of the Apostle , Rom. 3. 22. In cum : saying , Iustitia autem Dei per fidem Iesu Christi , in omnes , & super omnes , qui credunt in eum : The righteousnesse of God by Faith in Iesus Christ , vnto all , and vpon all , that beleeue in him . But note , the spirit of the Trent Councell cannot endure to say , or heare Credere in Christum , to beleeue in Christ. Vega here disclaimes it , as not found in the Greeke , though the Apostle doth vse this Phrase in the very same Epistle to the Romanes , at the least fiue times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to beleeue in him . And in the one Gospell of S. Iohn , this phrase , to beleeue in eum , in him , is vsed aboue thirty times : yet the Councell of Trent in her whole sixt session of iustification , doth not so much as once name credere in eum , to beleeue in him : which may make a man suspect there is something in this phrase , which will not agree with the Councels stomacke . But for as much as we touched a little before , how that Vega attributeth our vnion with Christ to Faith vnformed , and that the Councell saith , that not faith alone , without hope and charity , doth eyther perfectly vnite to Christ , or make one a liuing member of his bodie : to reconcile these two , we may easily see , how that neyther the Councell doth altogether exclude Faith alone from vniting with Christ , sauing that alone it doth not perfectly vnite , nor make a liuing member , but yet a dead member of Christ , as they say : nor Vega so admit of faith vnformed , to incorporate vs into Christ , saue that it doth it imperfectly , and makes men only not liuing members . So that in this worke of vnion , Vega makes this difference betweene Faith formed and vnformed : that the vnformed procureth the holy Ghost and righteousnesse , and causeth Christ to dwell in vs : and faith formed with charity causeth both Christ and the holy Ghost to dwell in our hearts , and the Kingdome of heauen to bee within vs. But extricating our selues out of these Romane perplexities , and serpentine windings , wee may easily see how the Scriptures ascribe our vnion with Christ vnto faith , euen by that vsuall phrase of Scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Credere in eum , to beleeue in him , or rather , as the phrase importeth , to beleeue into him . A phrase which the Pontificians doe so much abhorre : but such , as Augustine doth set forth our vnion with Christ by ; as we see in that very place alledged out of him by Vega ; Credere in Christum , est credendo in eum ire , & eius membris incorporari : to beleeue in Christ , is by beleeuing to go into him , & to be incorporated into his members . And again ; Hoc est credere in Deum , credendo ei adhaerere : This is to beleeue in God , by beleeuing to adhere or cleaue vnto him . As that reuolting generation of Ephraim , credidit Deo , sed non credidit in Deum , non ex fide adhaesit Deo : Ephraim beleeued God , but did not beleeue in God , did not by faith cleaue vnto God. And De verbis Domini , he saith : Qui in Christum credit , credendo in Christum , veniet in eum Christus , & quoquo modo vnitur in eum , & membrum in corpore eius efficitur : Hee that beleeueth in Christ , by beleeuing in Christ , Christ will come into him , and he is altogether vnited vnto him , or rather , in eum , into him , and is made a member in his body . But note here a maine difference betweene St. Augustines sincerity , and the Councell of Trents double dealing equiuocation . For Augustine in the same place before mentioned , saith , that this faith which vniteth vs to Christ , and Christ to vs , hath euer hope and loue inseparably ioyned with it , else it is not that faith , Quae credit in Christum , which beleeueth in Christ , or into Christ : His words are ; I lle credit in Christum , qui & sperat in Christum , & diligit Christum . Nam si fidem habet sine spe , ac sine dilectione , Christum esse credit , non in Christum credit : Hee beleeueth in Christ , who also hopeth in Christ , and loueth Christ : For if hee haue faith without hope , and without loue , hee beleeueth that Christ is , but beleeueth not in Christ. Yet we see that this holy man ascribeth our vnion with Christ to the act of beleeuing , which is the prime property of faith ; and not to the acts of hoping and louing , which are the secondary qualities of it . Euen as the act of burning is attributed to the heate of the fire , the prime quality of it ; and not to the light , nor to the drinesse of it , which are secondary qualities of the fire . So that as the fire hath heate , hath light , hath drieth , all of them ioynt qualities in the fire ; yet it vniteth the combustible matter vnto it selfe , or incorporateth it selfe into it , not by reason either of the light , or of the drieth of it , but onely : by the heate , the prime property of the fire : So faith hath beleeuing , hath hope , hath loue , all of them inseparably ioyned vnto faith , yet faith vnites the obiect , Christ , vnto it , or vnto the soule ; not by the vertue of hope and loue , but by its most proper act of beleeuing . As the same Augustine saith : Medicina animae omnium vulnerum , & vna propitiatio pro delictis hominum , est in Christum credere . Nec omnino quisquam mundari potest , siue ab originali peccato , siue ab actuali , nisi per fidem coadunentur , & compaginentur corpori eius , qui sine vlla illaecebra carnali conceptus est , & peccatum non fecit , nec inuentus est dolus in er● eius , &c. The medicine of all the wounds of the soule , and the only propitiation for mens sinnes , is to beleeue in Christ. Neither can any man be cleansed , either from originall , or from actuall sinne , vnlesse they be by faith vnited , and ioynted into the body of him , who without any carnall lust was conceiued , and did no sin , neither was guile found in his mouth . But the Trent Councell , with her Pontificians , will haue hope and loue so ioyned with faith , in working our vnion with Christ , as indeede they attribute a greater part of this worke to hope and loue , than to faith : which is all one , as to say , the fire doth more burne by vertue of his light and drieth , than of his heate . which is most absurd . Further , the Apostle sheweth this vnion by faith , Ephes. 3. 17. That Christ may dwell in your hearts by faith . Now this dwelling is reciprocall and mutuall ; for as Christ dwelleth in our hearts by faith , so wee dwell in him by faith , and so by faith are made one with Christ. Againe , Rom. 11. 19. 20. Thou wilt say then , the branches were broken off , that I might bee graffed in : Well , because of their vnbeleefe they were broken off , and thou standest by faith . And againe , ver . 23. If the Iewes abide not still in vnbeleefe , they shall bee graffed into the true Oliffe tree , that is , into Christ againe . If they abide not still in vnbeleefe : implying , if they beleeue , they shall be re-ingraffed : so that faith is the instrumentall meane of our ingraffing into Christ , of our vniting with him . Whereupon Augustine saith ; Quam insertionem Oleastri ( amputatis propter infidelitatis superbiam naturalibus ramis ) etiam ipse Dominus in Euangelio praedixit , occasione illius Centurionis , qui in eum ex Gentibus credidit ; significans inseri Oleastrum propter humilitatem fidei : Which ingraffing of the wilde Oliffe ( the naturall branches for their proud infidelity being cut off ) the Lord himselfe foretold in the Gospell , by occasion of that Centurion , who of the Gentiles beleeued in him ; signifying the implanting of the wilde Oliffe for his humble faith . Thus we see vpon what ample proofes and testimonies this truth standeth , that by faith wee are vnited vnto Christ. Now because our vnion with Christ is a doctrine of singular vse , setting forth the nature and excellency of our Iustification by Christ , and wherein we put on and possesse Christ our righteousnesse ; therefore wee esteeme it fit to bee treated of in an intire Chapter by it selfe . CHAP. VIII . Of the nature and kinde of the vnion betweene Christ and the faithfull , and of the fruits and effects arising from the same . VNion is a making of many into one . Now there are sundry kindes of vnion : there is a consubstantiall vnion ( as Bernard cals it ) in the diuinity ; but this so transcendent , as it may be called rather vnity than vnion , and rather one than vnity . The Father , the Word , and the Spirit , these three are one , 1. Ioh. 5. 7. and Christ saith , I and the Father are one ; not wnited , but one , Ioh. 10. 30. So that this vnion in the diuinity , this vnity , this one , hath no parallel . As Bernard saith , speaking of some other vnions : Haec omnia , quid ad illud summum , atque ( vt ita dicam ) vnicè vnum , vbi vnitatem consubstantialitas facit ? All other vnions , what are they to that one supreame , and ( as I may so say ) that onely one , where consubstantiality makes the vnity ? And , super Cantica , serm . 71. Singularis ac summa illa est vnitas , quae non vnitione constat , sed extat aeternitate : That is the most singular and excellent vnity , which consists not by vnition , but existeth by eternity . There is also a personall vnion , and that is of the two natures in Christ ; which Bernard cals dignatiua vnitas , qua limus noster à Dei verbo ●●vnam assumptus est personam : a vouchsafing or gracious vnity , whereby the word of God vouchsafed to assume our slimie nature into the vnity of his person . There is a Sacramentall vnion between the signe , and the thing signified in the Sacraments . There is a naturall or animall vnion of the soule and body in man. There is an accidentall vnion betweene the mind and learning , found in a learned man. There is an artificiall vnion betweene the hand and the instrument ; as when the work is predicated of , or denominated of them both ioyntly : as a carued worke implies both the hand and toole wherewith it was wrought . There is a morall vnion between two friends , as Dauid and Ionathan . There is a ciuill vnion between the Prince and the People . There is an vnion of dependency betweene the Creature and the Creator ; for in him wee liue , and moue , and haue our being , Acts 17. 28. Finally ( to passe by others ) there is a spirituall and mysticall vnion betweene Christ and beleeuers : which is called spirituall , especially , from the principall efficient of it , the Spirit of God , and of Christ ; as the Apostle declareth , 1. Cor. 12. 13. By one spirit are we all baptized into one mysticall body of Christ. Now this spirituall vnion between Christ & the beleeuer , as it comes short of that first transcendent vnion in the sacred Trinity in vnity , so it doth as farre excell all those other vnions ; yet so , as it seemeth to partake in some thing of them all . For first , concerning that stupendious and wondrous vnion in the diuine Hypostaces or Persons , our vnion with Christ is resembled to it : as Ioh. 17. 20. 21. Neither pray I for these alone , but for them also which shall beleeue on mee through their word ; that they may all be one , as thou Father art in mee , and I in thee , that they also may be one in vs. And , Ioh. 14. 20. At that day ye shall know that I am in the Father , and you in mee , and I in you . Yea , Christ and his beleeuers are so vnited in one , in one mysticall body , as Christ and they are called one Christ , 1. Cor. 14. 12. So is Christ , that is , Christ and all his members ; being there compared to one body compacted of many members : So is Christ , saith the Apostle . So then , as the Father is in the Sonne , and the Sonne in the Father , one God ; so beleeuers are in Christ , and Christ in beleeuers , one Christ. So that the vnion betweene the Father and the Sonne , and betweene Christ and vs , seemeth to be alike . It is somewhat like indeede , but nothing alike : for the Father and Christ are one ; so is Christ and the beleeuer one , but yet in different respects . The Father and the Sonne are one , but essentially and naturally : Christ and the beleeuer are one , not essentially nor naturally , but are made so by grace , as Ioh. 17. 23. That they may be made perfect in one . So 2. Pet. 1. 4. We are made partakers of the diuine nature by gift . And as Bernard saith ; Hanc vnitatem non tam essentiarum cohaerentia facit , quam continentia voluntatum : This vnity is wrought , not so much by the coherency of essences , as by the correspondency and nearenesse of wils . And againe ; Homini & Deo , sua cuique & natura , & substantia est , cum Patris Filijque constet penitu● esse vnam : In the vnion betweene God and man , each of them notwithstanding retaine their nature and substance proper to themselues ; bu● the Father and the Sonne haue both one and the same substance . So that in our vnity with God in Christ , there is not confusio naturarum , sed voluntatum consensio : not a confusion of natures , but a consent of wils . Secondly , this vnion betweene Christ and the beleeuer , is not an hypostaticall or personall vnion , such as is betweene the two natures in Christ ; but it is mysticall onely , and such as maketh the beleeuer in Christ , to be with him one Christ , yet not personally , but spiritually & mystically , as 1. Cor. 6. 17. He that is ioyned vnto the Lord , is one spirit . Thirdly , this vnion betweene Christ and the beleeuer , is not that Sacramentall vnion between the signe and the thing signified , sith the signe hath no benefit from the thing signified , nor is it any longer a signe , than in the Sacramentall vse and application to the beleeuing Communicant , and so the Sacramentall vnion ceaseth ; yet as vnto euery faithfull receiuer , wheresoeuer the visible signe is administred , the inuisible grace signified is together exhibited , by vertue of the Sacramentall vnion , hauing dependance on Christs promise , and reference to the condition of faith in the Communicant : So such is the vnion betweene Christ and the beleeuer , that wheresoeuer faith is , there also is Christ with all his graces present to the beleeuer ; for hee dwels in our hearts by faith , Ephes. 3. 17. Fourthly , this vnion betweene Christ and the beleeuer , is not naturall ( or natiue , as Bernard cals it ) as that betweene the soule and the body in man ; because the one of them may be separated from the other by death ; but Christ and the beleeuer are neuer separated , no not in death : for to me to liue , is Christ , and to dye is gaine , Phil. 1. 21. For who shall separate vs from the loue of Christ ? Rom. 8. 35. & vers . 38. I am perswaded that neither death , nor life , &c. shall be able to separate vs from the loue of God , which is in Christ Iesus our Lord. But herein they agree ; as the body hath no life but from the soule : so the soule of euery faithfull man hath no life , but in and from Christ ; as the Apostle saith , Gal. 2. 20. I am crucified with Christ : Neuerthelesse I liue , yet not I , but Christ liueth in mee , and the life which I now liue in the flesh , I liue by the faith of the Sonne of God , who loued mee , and gaue himselfe for me . And as the soule and the body make one naturall man , so Christ and the beleeuer make one spirituall and mysticall Christ ; and all beleeuers , both of Iewes and Gentiles , are made one new man , not naturall , but supernaturall in him , Ephes. 2. 15. Fiftly , this vnion betweene Christ and the beleeuer , is not an artificiall vnion , as that betweene the hand and the instrument of the Artificer ; for the instrument is subiect to wearing , to breaking , and at length , to casting away , when there is no more vse of it : but we are so in the hand of Chris● , as we are preserued for euer ; as Ioh. 10. 28. I giue vnto them eternall life , and they shall neuer perish , neither shall any man plucke them out of my hand . yet herein it agreeth ; that as the instrument can do nothing of it selfe , not moue , not work , without the hand of the Artificer : so we can do no good thing , without the hand of Christ mouing and directing vs : as himselfe saith ; Without mee ye can doe nothing : for hee worketh in vs both to will and to worke , of his good pleasure . That as the Hatchet may not exalt it selfe against him that heweth with it , but yeelds the praise of the worke to his workeman ; so saith euery faithfull soule , as Esa. 26. 12. Lord , thou wilt ordaine peace for vs : for thou also hast wrought all our workes in vs , or for vs. Sixtly , this vnion betwixt Christ and euery beleeuer , is not an accidentall vnion , as betweene a man and learning , whereby he becomes a learned man : for an accident may be both present and absent , without the destruction of the subiect ; as a man may be learned or vnlearned , he may get learning , and lose it againe , and be a man still : but the learning of the holy Ghost , wherewith all the faithfull are inspired , cannot be missing , without destruction to the soule . He is no faithfull man that wanteth the knowledge of God in Christ , whom to know is eternall life , and not to know , is eternall death : for all the faithfull are taught of God , as Ier. 31. 33. & 34. verses . Yet herein doth our vnion with Christ resemble the accidentall vnion , because as no man is borne learned , or borne a Philosopher , but is made so by education and instruction ; so no man is borne by nature the childe of God , the scholar of Christ : but in time becomes a Christian Philosopher , by the instruction of the Word of God , and the inspiration of the Spirit of God , whereby hee is made a faithfull man , and a Disciple of Christ. Seuenthly , this vnion betweene Christ and the beleeuer , is not a morall vnion , such as is between friends ; which though it be founded at the best vpon vertue , yet it is no lesse mortall , than it is morall ; for if thé friendship dye not , before the friend dye , yet death makes a separation : as Dauid lamented the death of his louing friend Ionathan , the memory of whom lasted for a while in Dauids kinde vsage of Mephibosheth Ionathans sonne ; but it soone cooled , vpon a small occasion of Mephibosheths false seruant Ziba , who by belying his master to Dauid , got halfe his masters inheritance from him , when himselfe deserued rather to haue beene punished for wronging his master , than so rewarded for his dissembling officiousnesse , in bringing a present to Dauid of his masters store : So friendship is very mortall , it dyes often in a mans life time , or seldome suruiues death . And therefore the Poet said well ; Foelices ter & amplius , Quos irrupta tenet copula ; Nec malis di●ulsus querimonijs , Suprema citiùs soluet amor die : O happy , and thrice happy they Whom loues knot holds inuiolate ; Nor loosened till lifes last day By back-complaints begetting hate . But the vnion betweene Christ and his faithfull ones , though it be somewhat like that betweene morall friends , but mortall men ; as being betweene Christ and his friends , as he calleth his faithfull , Ioh. 15. 15. I haue called you friends , &c. yet this friendship between Christ and his , excelleth all other friendship . The Philosophers could say ; Amicus est alter idem : A friend is another selfe . And , Animus est non vbi animat , sed vbi amat : The soule is not where it liueth , but where it loueth . And , Amicorum omnia sunt communia : Betweene friends all things are common . Now these in comparison , as they are in practice amongst men , are but in a manner meere sayings , nominals rather than realls : For as Salomon saith ; Most men will proclaime euery one his own goodnes : but a faithfull man who can find ? Salomon found one among a thousand , which I thinke was the Prophet , that told him freely of his folly . Such friends few can finde , especially such as Salomon was . But now whatsoeuer can be spoken in praise of friendship , is really true betweene Christ and the beleeuer , his faithfull man : for they are so mutually each of them alteridem , another selfe , as that they are indeed oneselfe . Their soules and spirits are so interchangeably in each other , as the spirit of Christ doth really liue in vs , and our soules doe liue in him . Wee are in the Spirit , and the Spirit of Christ in vs , Rom. 8. 9. And , Now I liue , saith the Apostle , yet not I , but Christ liueth in mee , and the life which I now liue in the flesh , I liue by the faith of the Sonne of God , who loued mee , and gaue himselfe for mee . Here is true loue indeede , where the soule is not where it liueth , but where it loueth . And between these friends all things are most freely common : He partakes of our flesh , we of his spirit : Hee of our nature , we of his grace : He of our infirmities , we of his perfections : He of our pouerty , we of his riches : yea , Hee of our sinnes , which hee bare vpon the Tree , wee of his righteousnesse , the best Robe . He is called the sonne of man , we the Sonnes of God : He the Lord our righteousnesse , and we the Lord our righteousnesse : yea , He and we one Christ. O incomparable communion ! O incomprehensible vnion ! Neuer such an immediate intercourse and community betweene friends . And this , not for a day , or a yeare , or for terme of life ; but for life without terme . For as Christs loue to his is from euerlasting , so it is to euerlasting ; it is without beginning , and therefore without ending , Ioh. 13. 1. So that of this loue , betweene Christ and his faithfull friends and brethren , we may sing the Psalme of Dauid , the burthen whereof , is principally the loue between Christ and his brethren : Behold , how good and how pleasant it is , for brethren to dwell together in vnity ! It is like the precious oyntment vpon the head , that ran downe vpon the beard , euen Aarons beard , and went downe to the skirts of his garments . As the deaw of Hermon , and as the deaw that descended vpon the mountaines of Sion : for there the Lord commanded the blessing , euen life for euermore . This Psalme is a mirrour and cleare type of that vnion and communion of grace betweene Christ and the faithfull . Behold therefore , it is Christ that maketh his faithfull ones to dwell together in vnitie , to bee of one minde in the house of God , Psalme 68. 6. He it is , that perswades Iaphet to dwell in the Tents of Sem : the Gentiles to become one Family with the Iew , vnder Christ , that one head , whose type was Aaron . From him our head , our high Priest , flowes downe the oyle of grace vpon vs , vnto the skirts of his clothing , euen vpon vs , whose nakednesse hee hath couered with the skirts of the robes of his righteousnesse ; of whose fulnesse wee haue all receiued , and grace for grace . His head is full of the dew of grace , distilling vpon the barren Mountaines of his Sion , his Church and chosen , to poure a blessing vpon it , and there to giue life for euermore . Such is the vnion betweene Christ & his faithfull ones , farre passing the loue betweene dearest friends , euen that betweene Ionathan and Dauid , passing the loue of women . Eightly , nor is this vnion betweene Christ and the beleeuer , a ciuill vnion , such as is betweene the King and the Subiect : for alas ! to what dis-vnion and diuision is this subiect too , especially where the Pope is Lord Paramount , whenas eyther his roaring Buls of excommunication , and deposition of Kings , or the poysoned steellettoes , or pistols of his all-daring brats , doe euen teare the head from the body , as too lamentable experience hath proued ? True it is , that Christ is our King , and we his seruants , hee commands vs , wee obey him , he is our Princely head , we his members : but his commandements are not grieuous , his yoke is easie , and his burden light . He hath lightened the burden , and sweetened the yoke vnto vs , by both hauing borne the grieuousnesse and bitternes of it himselfe alone , and for the remnant , hee both beares it with vs , and giues vs strength to beare it : yea , he hath so loued vs , and so shed his loue abroad in our hearts , by his holy Spirit giuen vnto vs , that as hee can neuer deny vs the grace and protection of a louing Prince : so hee hath giuen vs grace , neuer to deny him our most humble homage , and louing obedience . So that neuer was there such a strait bond betweene Prince and People , as betweene Christ and the Beleeuer . Ninthly , this vnion betweene Christ and the Beleeuer is not a coniugall vnion , such as is betweene a man and his wife ; although this be a mysticall resemblance , whereby Christ setteth forth his vnion with vs. For , this Coniugall vnion suffereth dissolution , and death giues the Suruiuer libertie to marry a new mate . Not so with Christ and his Spouse . This is a band indissoluble . The marriage band is but during this life , it holds not in heauen ; for there they neither marry , nor are giuen in marriage : but this with Christ suffereth no diuorse , but death is a degree to the full consummation of it . Also the man and the wife are but one flesh : but Christ and the beleeuer one spirit . In a word , this vnion betweene Christ and the Beleeuer , is not the vnion of dependency , as between the Creature & the Creator : for this is common to all the Creatures , who haue their being , life , and sustentation in a dependency from the Creator : his raine showreth , and his sunne shineth vpon the good and euill , vpon the iust and the vniust indifferently . All depend and waite vpon thee , saith Dauid , and thou giuest them their meate in due season ; when thou openest thine hand , they are filled with good ; when thou withdrawest their breath , they returne to their dust . But the vnion betweene Christ and his , although it be an vnion of dependency , wherein the Beleeuers eternall well-beeing hath a necessary dependance on Christ : yet this dependance is proper and peculiar to the faithfull , and not common with any other Creature , vnlesse with the elect Angels , who depend vpon Christ for the perpetuation of their happinesse . So that the faithfull haue their dependance on Christ , not onely as their Creator ( being the eternall Word ) common with other Creatures , but chiefly as their Redeemer and Sauiour , proper to them only ; and that not only for the supply of things temporall , but much more of graces spirituall , and glory eternall . Thus by shewing what kinde of vnion this between Christ and the Beleeuer is not , wee come to see the more cleerely what it is . The Scripture also setteth forth this vnion by sundry similitudes , especially foure : as , betweene a house and the foundation ; betweene the vine and the branches , or , the oliue roote and the tree ; betweene the man and the wife ; betweene the head and the members . What more neare ? the foundation and building make one house ; the vine and branches one tree ; the man and wife one flesh ; the head and members one body . So Christ and the beleeuer are one spirit . Being vnited to Iesus our head , hee becomes the Sauiour of vs his body , Ephes. 5. 23. Beeing vnited to Christ , wee are annoynted with all his titles and graces : we are made Kings and Priests to God his Father . Beeing vnited to this foundation , we become liuing stones , growing vp to an holy Temple in the Lord. Being vnited to this Vine , this Oliue , we partake of the sweetnesse of the one , and of the fatnesse of the other . Being vnited to this Spouse , wee are endowed with all his goods . Being vnited to this head , wee receiue the rich influence of spirituall life and motion , quickning euery member : Yea , that which is the summe of all , wee put on Christ ; hee becomes wholly ours , being made vnto vs of God , wisedome , and righteousnesse , and sanctification , and redemption , and all in all . Now true it is , that this vnion is not only internall , inuisible , reall , and peculiar to Gods elect , but also externall , visible , nominall , and common to all Christians . So that although all Christians in Common , as well Hypocrites and false Professors , as the sincere and faithfull , may claime a share in this vnion , so farre forth as it is externall and visible , as beeing wrought by externall and visible instruments , the Word and Sacraments , wherof all Christians are in common partakers : yet onely the Elect and Faithfull are partakers of the internall and true reall vnion with Christ , as being wrought by a most powerfull Agent , the Spirit of Christ , and by a most actiue instrument , the Faith of Christ. So that Faith in the hand of Gods spirit , is the principall , yea , and sole immediate instrument and meane to vnite vs vnto Christ ; euen as the spirit in man is the meane to vnite the body and soule together . CHAP. IX . Of the other Roman● Catholicke euasions , to elude and frustrate the euidence of Scriptures concerning sole Faith in Iustification . FOrasmuch as the holy Scriptures doe abound with cleare euidences , to proue our Iustification by Faith alone , in the only imputation of Christs righteousnesse , apprehended and applyed by Faith , altogether excluding workes from hauing any thing to doe in this worke : it stood therefore the Church of Rome vpon , to vse all art , and wit of men and Angels ( I meane bad Angels ) to blunder these Chrystall fountaines by their distinctions , and to sophisticate the pure simplicitie of truth with their faire false glosses , and farre-fetcht interpretations . To beginne with the Epistle to the Romanes , where the Apostle in setting down the doctrine of Iustification , doth so often attribute Iustification to faith , without workes , or without the works of the Law ; opposing faith against works , grace against merit , the Law of Faith against the Law of workes , as being incompatible meanes or instruments to iustification : The Pontificians can easily reconcile all , by vnderstanding the opposition to bee betweene Faith , and eyther those workes of the Law which are ceremoniall , or those which are done before a man haue Faith ; but not of those workes , which are done in the state of grace , after a man haue receiued faith : as is intimated in the eight Chapter of the Sixt Session of the Councell of Trent . Wherupon * Vega reckoning vp sundry opinions , as of some , that take those workes excluded by Paul , not only for legall and ceremoniall , but morall and naturall : of others , that say , St. Paul spake of workes going before Faith , and St. Iames , of workes comming after Faith , &c. At length addes his owne opinion , spun like a copweb , out of the subtiltie of his owne braine : and all vpon the preposition Ex , diuersly taken of Paul , and Iames , as this quaint Franciscan hath obserued . For this preposition Ex , saith he , in Paul signifieth merit , and debt : but in Iames , only co-operation , and co-efficiency : as where Paul saith , that no man is iustified ex operibus , by workes ; hee should meane , none is iustified by the merits and due deserts of his owne workes . And where Iames saith , That a man is iustified ex operibus , by workes , and not ex fide tantum , by faith only , he should meane , that workes do concurre vnto iustification , and not faith alone . But wee shall not want a broome to sweep downe this subtile webb . But let vs adde first another of his webs , which hee also fasteneth vpon his Trent-Fathers : namely , That Paul speakes of the first iustification , from which , precedent workes are excluded . And Iames of the second Iustification , in which , subsequent workes are included . Now for Vega's first reason and note vpon the preposition Ex , it is no lesse really absurd , than seemingly subtile . For , if Paul by saying , Neminem ex operibus iustificari : None is iustified by workes , should meane , by the merit or due desert of his workes ; then consequently by saying , hominem ex fide iustificari , that a man is iustified by Faith , he should meane , that man is iustified by the merit and due desert of his Faith : which Vega himselfe in the selfe same place denyeth . Thus the nimble Spider is wrapped and intangled in his owne webbe . And as for the Trent-Fathers conceipt of Pauls first , and Iames second Iustification , wee shall by and by see the vanitie of it . For indeede the iustification which Paul ascribeth to Faith without workes , and that which Iames attributeth ioyntly to workes with Faith , are so different , as they differ not in degrees of first and second , but in a most opposite respect , as much as Iustification in the sight of God , differeth from Iustification in the sight of man. As wee shall more plainely shew anon . Now for Pauls iustification by faith , without workes , it is cleare , that all workes are excluded without exception ; not onely legall , and ceremoniall , and morall , done before the state of grace , but those also done in the state of grace : none are excepted , of what nature soeuer . Paul shuts all out from iustification ; for if any be iustified by workes , yea by workes of grace , then Abraham : for Abraham is propounded not onely as a particular beleeuer , but as the father and figure of all the faithfull . But Abraham was not iustified by workes , not by any workes , not by his best workes done in the state of grace . This the Apostle proues manifestly , Rom. 4. 5. To him that worketh not ( instancing of Abraham ) but beleeueth in him that iustifieth the vngodly , his Faith is counted for righteousnesse : So that Abraham is iustified not by working , but by beleeuing . To this purpose , Gregory surnamed the Great , Bishop of Rome , vpon the seuen penitentiall Psalmes , in the fourth of them , to wit , Psalme 51. vpon these words : Et exultabit lingua mea iustitiam tuam ( you must pardon the vulgar barbarisme of the Latine ) the true English is ; And my tongue shall sing aloud of thy righteousnesse : saith , Iustitia Dei fides est : the righteousnesse of God is faith . And hee instanceth Abraham : Abraham beleeued God ( saith he ) and it was imputed to him for righteousnesse , Quia iustus ex fide viuit : Because the iust doth liue by faith . Si ergo iusti vita fides est , consequens est eandem fidem esse iustitiam , sine qua , quisque esse iustus non potest : If therefore the iust mans life be faith , it followeth , that the same faith is that righteousnesse , without which , no man can be iust . Or ( saith hee ) the righteousnesse of God is , that he will not the death of a sinner . For it seems iust with man to reuenge his wrong ; but it is the righteousnesse of God to pardon the penitent : So he . As therefore Abraham is iustified , so euery sonne of Abraham ; to wit , euery beleeuer is iustified : namely , by faith , and not by workes . Now was not beleeuing Abraham a regenerate person ? Did he not bring forth many fruits of faith , many good workes of charity , piety , mercy , hospitality , obedience , humility , and the like ? yet none of these come within the account of his iustification in the sight of God. For to him that worketh not , but beleeueth on him that iustifieth the vngodly , his faith is counted for righteousnesse . Therefore though the Pontificians , would neuer so faine foist and croud in by head and shoulders , their workes comming after faith , whereby they may be iustified : yet they are all thrust out by the Apostle , as those workers were shut out of Heauen by Christ , Mat. 7. 22. 23. except they could either bring the Text within the compasse of their Index expurgatorius ( as they haue done the glosse and sentences of Fathers in the like kind ) or proue Abraham an vnregenerate person , or force the Apostle to say , that though Abraham were not iustified by workes , but by faith , yet Abraham was iustified first by faith , and then by workes . Yea but ( say they ) although Paul make no mention of Abrahams iustification by workes , yet Iames , another Apostle , saith plainly , Was not Abraham our father iustified by works , when he had offered Isaac his sonne vpon the Altar ? Therefore Abraham was iustified not onely by faith , but by works also . Therefore to loose this Gordian knot , wherein the Pontificians so much triumph , wee will vse no other sword ( not Alexanders ) but the sword of the Spirit , which is the Word of God , to cut it asunder . At the first sight , Paul and Iames seeme to be at great oddes : the one ascribing iustification to faith , without workes : the other to faith and workes . In both , the Pontificians vnderstand one and the same iustification in kinde , but to differ only in degree or order : as Pauls iustification to be the first , and that of Iames the second ; but both iustifying in the sight of God. But we shall finde it far otherwise : namely , that these two Apostles doe speak of two different iustifications , differing not in degree or order , but in kinde and quality : So that Paul speakes of that iustification , whereby a man stands iust in the presence of God , which is attributed to faith , and not to workes at all ; and Iames of another iustification , namely , of a testification of a mans faith , declaring a man to be a true beleeuer by good workes , which are the proper fruits and effects of sauing and iustifying faith . For if Iames should-vnderstand by being iustified by faith and workes together , such a iustification , as makes a man iust in the sight of God , then he should directly crosse his fellow-Apostle , who shuts out all workes from hauing any thing to doe in our iustification in Gods sight : For Paul saith , Rom 4. 2. If Abraham were iustified by workes , he hath whereof to glory , but not before God. But Iames saith , Abraham was iustified by workes : therefore this iustification of Abraham by workes , was not that iustification , which makes a man to reioyce before God ; to wit , the iustification by faith , which Paul directly opposeth to iustification by workes , Rom. 4. Now that Iames speaketh of iustification by workes , and not by faith onely , as vnderstanding a testification and demonstration of sound and sauing faith , is euident by the whole passage of his second Chapter ; where the Apostle exhorting to workes of mercy and charity , and meeting with false professors , that turned the grace of God into wantonnesse , professing they had faith , but made no conscience of a Christian conuersation , to testifie the truth and life of their faith by good workes : hereupon he inferreth , ver . 14. What doth it profit , my brethren , though a man say hee hath faith , and haue no workes ? can the faith saue him ? No , that faith which is without workes , is dead , and cannot saue a man. Yea , such a faith is no better than that of Diuels . Well , yet thou saist thou hast faith . But there is as well a dead faith , as a liuing faith : a faith common with Diuels , as a faith proper to beleeuers ; a sauing faith , as a deceiuing faith : Shew mee therefore whether thou hast that-liuing sauing faith of true beleeuers , or no. It is not enough to say , thou hast this faith , vnlesse thou canst proue it . It is one thing to say it , another to haue it . Now the proofe of it is by the fruits of it , to wit , good workes ; as the tree is knowne by the fruits . For , the liuing sauing Faith , is not an idle , but an operatiue working Faith : it is a Faith euer working by loue . Therefore as the man saith to his Neighbour , vers . 18. Thou hast Faith , and I haue workes ; shew me thy Faith without thy workes , and I will shew thee my faith by my workes . In which words the Apostle puts a plaine difference betweene a dead , and a liuing faith , which yet we are not able to iudge of , or to discerne one from another , but by good workes ; and so speakes here of no other iustification by workes , but only such , as is declaratiue or demonstratiue in the sight of men : as it is said here , Shew me thy Faith by thy workes . So that wee see here , how it is the Apostles drift to discouer the true , sauing , liuing Faith , from a false , counterfeit , and dead faith , which notwithstanding vaine professors so much glory of . Hereupon the Apostle instanceth the Faith of Abraham and Rahab , which was proued to bee a liuing and sauing Faith , by the fruits and effects of it . Note the Apostles Context seriously , and with iudgement . In the 20. vers . Wilt thou know , O vaine man , that Faith without workes is dead ? Was not Abraham our father iustified by workes , when hee had offered Isaac his sonne vpon the Altar ? Seest thou how Faith wrought with his workes , and by workes was Faith made perfect ? And the Scripture was fulfilled , which saith ; Abraham beleeued God , and it was imputed vnto him for righteousnesse , and he was called the friend of God. Ye see then , how that by workes a man is iustified , and not by Faith onely . First , Faith without workes is dead : But Abraham was iustified by Faith. But by what Faith ? Was it a liuing and sauing Faith that Abraham had ? Yes : How doth that appeare ? By his workes , euen by the workes of Faith , which gaue testimony to his Faith , that it was a liuing , sauing , and iustifying Faith ; for by workes his Faith was made perfect : not that his workes added any being of perfection to his Faith , but by way of demonstration and testimony onely . As we haue the like phrase in Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfited praise ; not that Gods praise and glory receiued any addition of perfection by the mouth of those babes : but onely in respect of the promulgation and declaration of his praise : So here . As also the Apostle inferreth in the next words , vers . 23. Thus the Scripture was fulfilled , which saith , Abraham beleeued God , and it was imputed vnto him for righteousnesse . Note here , how Iames varieth not one iot from the truth of the Scripture , which ascribeth iustification to Abrahams Faith , without workes : for hee vseth the very same Scripture which Paul vseth , to shew iustification by Faith , without workes . Yea , but he addeth in the next verse , Ye see then , how that by workes a man is iustified , and not by Faith only . This conclusion seems to smile vpon the Papists , but in truth it derides theirfolly ; for we see the Apostle doth no other here , but conclude the former premises , shewing what is that Faith , which is imputed to a man for righteousnesse ; to wit , not a dead and idle Faith , but a liuing and working Faith , testified by the proper fruits and effects of it , good workes . So that Abraham being said to be iustified by workes , and not by Faith onely , it is but to proue his Faith by his workes , and that hee was declared to be iustified by Faith , through the euidence of his workes , whereby hee was declared iust in the sight of men , to whom Faith comes to be testified only by good workes . The like is to bee vnderstood of Rahabs iustification by workes ; for it is another instance seruing to the same purpose of the Apostle , to distinguish a liuing and sauing Faith , from a dead and vnprofitable Faith. And this the Apostle concludeth , together with the Chapter , with a reason drawne from a similitude : For ( saith hee ) as the body without the Spirit is dead , euen so Faith without workes is dead also . Note here , how the Apostle most aptly concludeth the constant and vniforme current of this Chapter , concerning the difference betweene a dead and a liuing Faith , which are as it were the two hinges of the Chapter : As the body without the spirit is dead , euen so Faith without workes is dead also . The Pontificians vpon this place doe ground their informing of Faith by charity , as if Faith were altogether without forme and life , vntill charity be infused into it : but their collection is most improper , and swarueth not onely from the property of the comparison , but also from the maine purpose of the Apostle . For the Apostle saith ; As the body without the Spirit is dead : he saith not , As the body without the soule is dead : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without spirit or breath : for so the word signifieth . Now if they would herein , as they doe vpon other occasions altogether impertinent , consult with Philosophy , it would tell them , that there are three things concurring to the composition of a liuing man ; the soule , the body , and the spirit . The soule is that which informeth and giueth life to the body ; but the spirit , by which they say the soule & body are vnited , is that whereby also the man doth breathe , and whereby he is knowne to liue . For so long as there is breath in a man , wee know him to be aliue , when a man Iyes in a swoune or trance , without any motion ; to know whether he be dead or no , we take a Chrystall glasse , or such like , to discerne whether hee breathe or no : if he breathe not , we giue him for dead ; but if he breathe neuer so little , we know hee is yet a liuing man. To this purpose doth our Apostle apply this comparison : that as we cannot know a man from a dead carkasse , but by his spirit or breathing ; so no more can wee know a liuing Faith from a dead Faith , but by good workes , which are as it were breathed from it . Obiect . But , will some say , The word vsed by St. Iames for spirit , may be as well taken for the soule , which giues life to the body ; for so it is often taken in Scripture for the soule : as Luke 23. 46. and elsewhere . Besides , doe not most Interpreters take it generally for the soule ? Why should wee not then rather take it for the soule and spirit of a man that is within him , than only for the breath which proceedeth from him ? Answ. I answer : First as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken sometimes for the soule , as well as for the spirit ; so also it is vsed sometime for breath or winde , as our Sauiour alludeth , Ioh. 3. 8. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is taken for the praecordia , or lungs , whence the breath is deriued . But the question is , how it is to be taken in this place of St. Iames. For the true meaning of this word in that place , wee must ( as in the true interpretation of other Scriptures ) obserue the tenure of the text and context . Now the tenure of that whole Chapter of St. Iames , is chiefly to discerne true Faith from counterfeit . To demonstrate this , he instanceth the body of a man. Now by what speciall signe is the body of a man known to liue ? By the spirit , saith S. Iames. What spirit ? the soule , or the spirit within a man ? or his spirit , to wit , his breath ? ( for Spirit may signifie all these . ) By that spirit , which doth most liuely & plainly shew a man to be aliue , & that is the breath . For when all other signs do faile , as speech and motion of any limbe or member , in so much as a man is senselesse & lyes for dead , yet if he breathe , it is an euident token that he yet liueth . But when he comes once to be as the same Apostle saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without this spirit , or breath , then he is certainly dead . Euen so Faith without the breathing of good workes , is dead . And this agreeth with that he saith there ; Shew mee thy Faith by thy workes . The soule indeede giues the body to liue ; but it is the breath that shewes the body to liue , when the soule cannot . Therefore it seemeth to my reason an vndeniable conclusion , that Saint Iames speakes there of the breath of the body , the most demonstratiue signe of life . And deuout Bernard also excellently to this purpose , and place of Iames , Vt corporis huius vitam ex motis suo dignoscimus ; ita & fidei vitam ex operibus bonis : As we discerne the life of this body of ours by the motion of it ; so also the life of faith by good workes . Nor are we ignorant , that St. Augustine Lib. 83. quaestionum , quaest . 76. to reconcile these two Apostles , saith , that Paul speakes of workes done before faith , and Iames of workes after faith : which opinion and conceit of his , although it not onely want , but crosse the euidence of Scripture , sith Abrahams offering vp his Sonne was a worke of , and so after faith , and yet did not iustifie him before God , as Paul plainely teacheth ( and where Augustine doth neuer so little swarue from the Scripure , we must craue leaue there to leaue him : being else followers of him , as he is of the Scriptures , according to his owne law ) yet St. Augustine going about to reconcile Iames with Paul , saith not there , nor any where else in all his writings , that good works done after Faith , doe iustifie vs in the sight of God : but only that they are necessary duties of euery true beleeuer . Wee know also , that Body in Scripture is often taken for the whole Compositum , or the whole man or person , consisting of soule and body : as Heb. 10. 5. A body hast thou prepared me ; meaning the whole humanity of Christ. So Rom. 12. 1. I beseech you Brethren , by the mercy of God , that ye present your bodies a liuing sacrifice , &c. meaning the whole man ; the soule as well as the body : for the body without the soule , is not a liuing , but a dead sacrifice . So the Apostle here telleth vs , that as the body ; to wit , a man without the Spirit , or without breathing , is dead : that is , is knowne to be dead : Euen so faith without workes , is knowne to be a dead faith . And so our Apostles conclusion here , is a pregnant confirmation of what he had formerly said , concerning the proofe and euidence of a sauing and liuing faith , which is knowne and distinguished from an idle and dead faith , onely by good workes ; by the working whereof , faith is knowne to liue , as a man by breathing . So then it is cleare , that Pauls iustification by faith excluding workes , is that , whereby wee are iustified truly and really in the sight and account of God : and that other iustification , which Iames speakes of , wherein hee ioyneth workes with faith , is onely a declaratiue iustification in the sight and account of men ; to whom wee manifect the truth of that faith , whereby we are iustified in the sight of God by our good workes , whereby men take notice that wee are true , no counterfeit beleeuers . Wee will conclude this place of St. Iames with the interpretation of Aquinas In Epist. Iacobi Cap. 2. Iacobus loquitur de operibus sequentibus fidem , quae dicuntur iustificare , non secundum quod iustificare dicitur infusio , sed secundum quod dicitur iustitiae exercitatio , vel ostensio , vel consummatio : res enim fieri dicitur , quando perficitur & innotescit : Iames ( saith he ) speaketh of workes following faith , which are said to iustifie , not in that sense that iustification is called * infusion , but in that it is called the exercise , or manifestation , or perfection of righteousnesse : for a thing is said to be done , when it is perfected and made manifest . In the last place the Pontificians alledge Paul to the Galathians , where ( say they ) speaking of iustification by faith without the workes of the Law , hee meaneth , yea and mentioneth the ceremonials of the Law , as Circumcision : therfore hee doth not thereby exclude from Iustification , the workes of grace done in vs and by vs. I answer , first , their allegation is false : for the Apostle thereby the Law , or the workes of the Law , meaneth not only the ceremonials , but the very morals of the Law , as Gal. 3. 10. for it is written , Cursed is euery one that continueth not in all things which are written in the Booke of the Law , to doe them . All things exclude nothing . Secondly , he speaketh of the workes of the Law , both ceremoniall and morall , as they are done euen by the faithfull and regenerate also ; and not onely by others , that euen in that respect they iustifie not in the sight of God. To this end the Apostle saith ( Gal. 3. 11. ) But that no man is iustified by the Law in the sight of God , it is euident : for , the iust shall liue by faith . No man is iustified by the Law : therefore not the regenerate , not Abraham , though hee did workes of the Law ; for he had the Law already written in the tables of his heart , before it came to be written in stone . But , say they , Abraham was iustified through workes . True. But how iustified ? In the sight of God ? No , saith our Apostle . No man is iustified by the Law in the sight of God. In the sight of man he may , as St. Iames meaneth ; but not in the sight of God , as St. Paul plainely expresseth , both here , & in the forenamed place to the Romanes , Rom 4. 2. If Abraham were iustified by workes , hee hath whereof to glory , but not before God. So that the Scripture in two most euident and pregnant testimonies excludes all iustification by workes ; yea , by any workes , in the sight of God , and before God : that by two witnesses of holy Scripture this word of grace , of iustification by Faith , excluding all workes whatsoeuer , ceremoniall or morall , yea , euen in the regenerate themselues , as was faithfull Abraham , the type of all the faithfull , might be established , against all Popish Sophistrie , and doctrines of Diuels . Thirdly , admit the Apostle meant only legall Ceremonies , not morall Duties ( though the contrary is manifest ) yet of those Ceremonies , Circumcision is nominated by the Apostle for one speciall one . Of which he saith , Gal. 5. 2. Behold , I Paul say vnto you , that if ye be circumcised , Christ shall profit you nothing . Circumcision then is vtterly excluded from Iustification ; and , to depend vpon it , makes a man a debtor to the whole Law , Gal. 5. 3. But will some say , for a Christian ( as these Galathians were ) to hold the necessity of Circumcision still , together with Baptisme , makes Christ vnprofitable , and himselfe a debtor to the whole Law. But did not Circumcision iustifie the Iewes before the vse of Baptisme , as Baptisme doth now iustifie , comming in the stead of Circumcision ? Surely , much alike . For if Baptisme now iustifieth , as Pontificians teach , ex opere operato , then Circumcision once iustified ; which the same Pontificians deny . But if Circumcision did not iustifie the Iewes , as the Apostle affirmeth , and Papists themselues confesse ; then Baptisme doth no more iustifie Christians : Seeing that Baptisme is the same and no other to vs , than Circumcision was to the Iewes ; though Papists put a great difference betweene them : saying , that the Sacraments of the New Testament do conferre grace , ex opere operato , but the Sacraments of the Old not so . Wherein , as in other doctrines of the mysterie of godlinesse , they bewray their grosse ignorance . But this by the way . But now , if circumcision , and other ceremonials of the Law of God be excluded from hauing any thing to doe in our iustification in the sight of God , by the obseruation of them ; then what part can Popish Ceremonies , beeing not the ordinances of God , but the inuentions of men , yea most of them the doctrines of Diuels , what part ( I say ) can these challenge in the worke of Iustification ▪ How shall the going a Pilgrimage to such a Shrine , or to Rome in their yeare of Iubilee , or the obseruation of Canonicall houres , for reciting prayers not vnderstood , or saying ouer by the Bead-row so many Pater-nosters and Aue-Maries before such or such an Image , or buriallin a Friars Cowle , and a thousand such trumperies , and meere mockeries , yet all of them very meritorious , with that notorious Meretrix of Rome ; how shall these things come-in for a share in Iustification ? Lastly , wee may obserue how the Apostle , as to the Romanes , so to the Galathians , doth oppose the Law and Faith , as Gal. 3. 12. The Law is not of Faith. But in what respect doth he oppose them ? first in respect of their natures , the one consisting in working , the other in beleeuing : as Rom. 4. 5. To him that worketh not , but beleeueth , &c. Secondly , in respect of their opposite conditions . The condition of the Law is , Doe this , and liue : but the law of Faith is , Beleeue , and liue , as the Apostle declares at large , Rom. 10. 4. &c. Now all this opposition between the Law and Faith , is mainely in the point of Iustification . There is a Iustification by the Law , & a Iustification by Faith ; but so opposite and incompatible , as they can in no wise bee reconciled together : the one doth necessarily exclude the other . Oyle and vineger cannot bee mingled together , but the one will euer floate aboue the other , and admit of no mixture : so the oyle of grace and of faith can abide no mixture with the sharpe vineger of that killing letter the Law , in the worke of iustification in Gods sight ; vnlesse where the Law is entirely and exactly kept in all points . But otherwise the Law and Faith , the Law and the Gospell , doe sweetly conspire together . For , as for the Ceremonies of the Law , in as much as they were types , all answering to the patterne of heauenly things shewed to Moses in the Mount , which patterne was Christ , as the Apostle to the Hebrewes most diuinely sheweth : those Ceremonies , those Types , are now all swallowed vp , and for euer fulfilled in the substance and truth , which is Christ : And as for the morall Law , it is made subordinate to the Faith of the Gospell . so that in euery beleeuer it is the rule of Christian obedience , and holy conuersation . And therefore when the Law was giuen in Mount Sinai , Iesus Christ stands at the top , saying , I am the Lord thy God , which brought thee out of the land of Egypt , out of the house of bondage : Thou shalt haue no other Gods , but me , &c. Now what deliuerance was this ? A temporall deliuerance only ? No : it was a liuely type of our spirituall freedome from the Egyptian seruitude of sinne and Sathan : witnesse the Pascall Lambe ; which slaine , the blood sprinkled saued the Israelites , which was a type of the Lambe of God , that taketh away the sins of the world : And , the Sea diuided , a type of Baptisme ; sauing the soule , and drowning sinne , together with the power of darkenesse , Pharaoh and his Hoast . So that howsoeuer the giuing of the Law was with much terrour , in regard of the manner : yet in regard of the matter being well vnderstood , it must needes bee most comfortable to all the faithfull , who beleeue in Iesus Christ , the Deliuerer from Egypt ; who hath freed vs from the curse of the Law , and will worke in vs both to will and to doe the duties of the Law , as fruits of faith , euen of his good pleasure . Indeed that notable and excellent Preface to the Morall law , I am the Lord thy God , which brought thee out of the land of Egypt , &c. to the common carnall and vnbeleeuing Iewes , was a Riddle : but to the Eagle-ey'd Beleeuer , Iew or Gentile , it is a most cleere Gospell ; setting forth what Iesus Christ hath done for vs , and consequently what wee should doe for him : that as wee beleeue in him , who hath saued and redeemed vs out of the house of bondage , and from the seruitude of the spirituall Pharaoh ; so wee should testifie this our faith , in louing , fearing , seruing and obeying him , in keeping those commandements of Loue ; written not with pen and inke , but with the finger of Gods spirit ; not in tables of stone , but in the fleshie tables of our hearts . As it is in the Song of Zachary , That wee being deliuered from the hands of our enemies , should serue him without feare , in holinesse and righteousnesse all the dayes of our life . Therefore seruants were called à seruando , as being saued by those , to whom therefore they did owe their seruice . In this respect , the Law and Faith , the Law and the Gospell , are not opposite , but sweetely subordinate the one vnto the other : that as Christ hath saued vs from the curse of the Law ; so he propounds himselfe to be serued of vs , by conformity to the Law , in a Christian conuersation . So that the Tree of life sweetning these waters of Marah , Iesus Christ sweetning and sanctifying the Law vnto vs , wee drinke thereof with comfort , to strengthen vs in our way to Canaan , through this wearisome Wildernesse . As Dauid saith , I will runne the way of thy Commandements , when thou hast enlarged my heart . So that Faith and the Law , to wit , the obedience of Gods will , are sweete , yea inseparable companions , and goe hand in hand together throughout the whole Pilgrimage of this life : but in the worke of our Iustification in the sight of God , they are meere strangers one vnto the other ; yea , sworne opposites , that can neuer be reconciled , though the Pontificians would neuer so faine ioyne together Faith Gods Arke , and their owne worke Dagon in their Temple , to stand as copartners in their iustification . But Dagon fals downe , where the Arke standeth : yea , hee loseth his head ( all deuices to pleade for himselfe ) and his hands too , that hee cannot doe one good deede towards his Iustification , but remaines a meere trunck and senslesse blocke . And as the Philistims , while they boasted they had gotten the Arke of God to their Dagon , were not free but the more followed with diuine vengeance : So the Pontificians , while they bragge of faith and good workes as concurring in iustification , they are so farre from being saued from Gods wrath , as that they doe the more incense him against themselues . Nor shall they euer bee free from feeling , and fearing Gods plagues , till with the Philistims , they send home the Lords Arke , with a sinne-offring : that is , vntil they repent of this their profanation of the Faith of Christ ; which is that onely , wherein Israel must be saued , renouncing their own workes , as hauing no more hands than Dagon left them , for to worke their iustification in the sight of God. CHAP. X. A plausible obiection of the Pontificians , for the confirmation of their Iustification by inherent righteousnesse , answered : and diuers reasons added to shew the absurdities of Iustification by inherencie . BVt the Pontificians in the behalfe of their iustification by inherent righteousnesse , obiect : What difference is there ( say they ) betweene Gods pardoning our debts , and giuing vs money to pay them ? A pretty deuice indeede : For so long as they can colour and varnish ouer their hypocrisie by seeming to ascribe the glory of their inherent iustification to God , they thinke all is well enough ; and if probability might stand for proofe , our penny of inherent righteousnesse might proue as good siluer to satisfie for our debts to God , as the price of Christs bloud payde for vs , and imputed to vs. But let Baal pleade for himselfe , seeing he is a God : And for the deciding of this doubt , we haue a leading case in the Gospell , that will easily stint the strife . The case is betweene the Pharisee and the Publican ; both went vp to the Temple to pray . The Pharisee prayed thus , Lord , I thanke thee , I am not as other men , extortioners , vniust , adulterers , or euen as this Publican : I fast twice in the weeke , I giue tithe of all that I possesse . See what notable vertues here be in this Pharisee . But was he therefore , or thereby iustified ? No : the Publican rather . But his pride ouerthrew all : Yet ●●d he not ascribe his vertues to the worke of God in him ? for hee thanked God. Whereupon Augustine saith : Pharisaeus gratias Deo agendo , ab eo se accepisse omnia fatebatur , & tamen improbatus est : The Pharisee in giuing thankes to God , acknowledgeth hee had receiued all things of him , and yet he was vnapproued . And againe , Pharisaeus ille superbè quidem iustum se dicebat , sed tamen Deo gratias agebat : The Pharisee proudly said he was iust , and yet he gaue thankes to God. And in another place , Magis iustificatus descendit de Templo Publicanus ille , peccatorum confessione sollicitus , quàm Pharisaeus meritorum enumeratione securus , quamuis & ipse gratias egit Deo : The Publican went downe from the Temple more iustified , being carefull in confessing his sinnes , than the Pharisee , who was secure in numbring vp his merits , although hee gaue thankes to God for them . And so to these two , Augustine doth apply that saying in the blessed Virgins song , He hath filled the hungry with good things , and the rich hee hath sent empty away . Now the Pontificians may easily see their owne face in this Pharisee . They will be iustified by their inherent righteousnesse . But that is derogatory to Gods glory . But they giue thanks to God for their inherent righteousnes , ascribing it to his gift . So did the Pharisee . Was he therefore iustified ? Yea , St. Ambrose goes a little further , who speaking of this Pharisee , and his proud confession , saith : Aduertit hoc Diabolus , & perfundit eum vlcere graui , vt non teneret caput , mente carnis inflatus , & in eo in quo laudabilis fore crederetur , ibi reprehensibilior iudicaretur . Agebat enim gratias Deo , quod non esset raptor ▪ adulter , iniustus . Quàm noxiè ▪ ei luctatus est serpens , & grauibus ●um spiris liga●it ? st●d●t enim supplantare Diabolus bonis operibus intentos . Denique probabilior Pharisaeus ingressus est Templum , quàm Publicanus , & condemnatus exiuit : The Diuell obserues this , and fils him with a grieuous vlcer , that he should not hold the head , being puffed vp with a carnall minde ; and wherein he thought to be commended , there he was iudged the more worthy to be reproued : for hee gaue thankes to God , that hee was no extortioner , adulterer , vniust . How dangerously did the serpent incounter him , and bound him with grieuous chaines ? for the Diuell studies to supplant those , that are intent and wedded to their good workes , whereby to be iustified before God. Whence we may obserue , what a dangerous doctrine that of the Pontificians is , in seeking to be iustified by their inherent righteousnesse , howsoeuer they would seeme to acknowledge God the author of it . So that by St. Ambrose his doctrine , they that hold this , hold not the head , which is Christ , as the Apostle also speaks : They are puffed vp with a fleshly mind . They are bound in Satans chains . The Diuell fils them full of vlcers ; and they goe away not iustified , but condemned . And Gregory saith ; Propriam laudem quaerunt ex Dei donis : They seeke their owne praise by the gifts of God. But let vs more particularly examine the former obiection ( although it be grounded vpon carnall reason . ) What difference ( say they ) between Gods pardoning our debt , and giuing vs money to pay it ? What difference ? very great . For first , it is no where written in Gods Word , that God enableth man by his grace , to pay his owne debt to God. But that God pardoneth our debts , is euery where in the Word ; and wee are taught daily to pray , Forgiue vs our debts . The debter in the Gospell , that ought his Lord ten thousand Talents , but had not to pay : How did hee satisfie his Lord ? hee humbleth himselfe , and desireth his patience , and hee would pay him all . How ? Pay him all , when hee had nothing to pay ? Yes : if his Lord bee patient towards him ; if hee haue compassion on him , and forgiue him the debt , as he did . But for God to enable a man to pay his owne debt to God , is as nouell a doctrine , as it is a thing vncouth , and vnheard of among men , that a creditor should giue his debtor so much money as to discharge his debt , in stead of forgiuing the debt . So that the ground of this obiection is absurd , euen among men , much more with God. Againe , the graces of God are neuer giuen vs for this end , that wee should satisfie Gods iustice thereby , but to glorifie his mercy , and sanctifie his name in the vse of them . Thirdly , the debt where with Gods iustice is satisfied , must bee of an infinite value , euen as his iustice is infinitely offended . The only price of this satisfaction is the bloud of Christ , our God and Sauiour . This blood is of infinite value , to satisfie Gods iustice , because it is the bloud of God , Acts 20. 28. But there is nothing inherent in vs , no grace , no vertue , although infused into vs by the merit of this bloud shed , and dipped and dyed in it ( as Pontificians play vpon it ) that can be of an infinite value . For God cannot make vs , who are creatures , to bee Gods , infinite with himselfe the Creator ? But if God should enable vs to satisfie for our selues , and to pay our owne debts to God , it were to make Gods of vs. None can satisfie God for mans sinne , but onely God ; God-man Iesus Christ. Doe we euer reade , that God made man to be his owne Sauiour , as Pontificians blasphemously auouch ? I , euen I am the Lord ( saith God ) and besides mee there is no Sauiour . No Sauiour then but the Lord God. This is peculiar and proper to Christ alone . Acts 4. 12. There is no other name vnder Heauen giuen amongst men , whereby we must be saued ; neither is there saluation in any other . Saluation then is in Christ alone ; in vs therefore it is not . In vs it is not to pay our debt for the least sinne : we cannot answer him one for a thousand , as Iob saith ; How should man be iust with God ? If hee will contend with him , he cannot answer him one of a thousand . So that for a man to say , he is iustified by his owne inherent workes , though flowing from Christs merits , is to make a Christ of himselfe . He that aduanceth his graces receiued of God , to such a high pitch , as to esteeme them satisfactory to Gods iustice , is to make the gifts of God , to bee so many Gods. As Ambrose saith ; Inexcusabiles facti sunt , qui Deos sibi Dei dona fecerunt , & quae creata erant ad vtendum , venerati sunt ad colendum : They are become inexcusable , who of Gods gifts haue made Gods to themselues ; and those things which were created to bee vsed , they adore them as an Idoll . Onely Christ is that sacred and mysticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that fish , in whom is found our tribute-money ; to satisfie the Maiesty of God. This money must bee stamped no where but in Gods owne Mint ; as the pure siluer Oare of it is no where found , but in Gods owne Mynes , the holy Scriptures ; no other Image or Superscription must be vpon it , but that of Iesus Christ , and none may tender , or offer it vp to God , but onely Christ. 1. Tim. 2. 6. There is one God , and one Mediator betweene God and man , the man Christ Iesus , who gaue himselfe a ransome for all . This pure ransome , more pure , more precious than gold , will endure no mixture , no allay of any other mettals , much lesse of any drosse . But inherent righteousnesse in vs , though dipped in Christs bloud , as hauing receiued a tincture from it , as they say , if wee offer it to God for currant payment , hee will easily perceiue it counterfeit coine , of our owne mynting , of our owne inuenting , no better than Alcumy , little siluer , but much drosse in it , euen the drosse of humane inuention and corruption , which if it bee brought to Gods touch , turnes colour ; if put in the Skale of the Sanctuary , is found too light ; if cast into the Test of Gods fiery iustice , it is blown all away in smoke . As Esay saith ; Thy siluer is become drosse , thy wine mixt with water . And as Ieremy saith ; Reprobate siluer shall men call them , because the Lord hath reiected them . Our inherent righteousnesse , call it Christs merits , or what you will , is at the best but as Piscis in arido . The fish , while it is in the sea , liueth , moueth , is full of strength and agility ; but vpon the dry land , it straight loseth all his vigour , motion , and life it selfe , and quickly putrefieth : euen so the merits and righteousnesse of Christ , being in him , as in their proper element , are most liuely and vigorous , strong and auaileable to satisfie Gods iustice , and to plunge all our sinnes into the deepe bottome of the bottomlesse deepe of his mercies , by that sweete smelling sacrifice of himselfe once offered : but take any part of these merits of Christ out of him , and put them into our dry and parched sandy soules , and they become of no life , of no validity , to make the least satisfaction for the least sinnes ; yea , in this respect they stinke in the nostrils of God. Our soules are but broken Cisternes , to contain this pure water of life . God could neuer yet finde any thing in vs ; in vs , I say , but onely faith , whereby to iustifie vs : and this faith , not as a worke of ours iustifying vs , but as an instrument applying Christ , by whom , in whom , and for whom wee are iustified . If God iustifie vs for righteousnesse inherent , or dwelling in vs , then God should bee said to iustifie the godly : but the Scripture saith otherwise , That God iustifieth the vngodly . Rom. 4. 5. Now to him that worketh not , but beleeueth on him that iustifieth the vngodly , his faith is counted for righteousnesse . where faith being opposed to working , cannot be said to iustifie , as it is a work . A notable testimony to proue , that our iustification is not from within vs , but from without vs ; not in vs , but on vs ; not of him that worketh , but of him that beleeueth in him that iustifieth : Whom ? the godly ? Nay : but the vngodly . As Augustine saith ; Tu , Domine , benedicis iustum , sed eum prius iustificas impium : Thou , Lord , doest blesse the iust , but first , he being vngodly , thou iustifiest him . As if hee had said , Being first vngodly , thou diddest iustifie him , and then being iust , thou Lord doest blesse him . How then comes this forraine righteousnesse vpon an vngodly man ? The Apostle sheweth ; His faith is counted for righteousnesse . How ? His faith layes hold on Christ , who is the Lord our righteousnesse : being made vnto vs of God , wisedome , and righteousnesse , and sanctification , and redemption , that according as it is written , He that glorieth , let him glory in the Lord. But will the Pontifician say , Doe you call the graces of Christ in vs counterfeit coyne , drosse , reprobate siluer , &c. Yes , if ye reckon it for pay , to satisfie Gods iustice withall : in this sense in vs , it is meere counterfeit , drosse , reprobate siluer , coyned in the Mint of Satans forgeries . It is but as the Sunne-beame vpon a dung-hill , raysing vp a stinking vapour , in stead of a sweete odour in Gods nostrils . But the graces of God in vs , flowing from our head Christ Iesus , in whom wee are first iustified by faith , are the matter of our sanctification , and the consequent fruits and effects of our iustification . Thus , they are a Well of liuing waters , springing vp in vs vnto eternall life . Thus , they are a garden of spices , yea of costly Spicknard , yeelding a fragrant smell , while the Sunne of righteousnesse shines vpon them . Thus are they more pure and precious than gold , yea , than much fine gold . Thus are they so many precious stones , to paue our way that leades to the Kingdome of Heauen : Yea thus , so many peerelesse Pearles which adorne our Crowne of grace here , and shall much more gloriously imbellish and beautifie our Crowne of glory hereafter . Thus , all our good works , and words , and thoughts , are precious euen in Gods sight through Christ. They will stand before his mercy seate , but they dare not stand before the Tribunall of his strict and seuere iustice . They dare come before God , as a proofe of our faith and obedience , but not as a price of our sinne and disobedience . And at the best , cause we haue to pray Gods mercy for them , but in no case to pay his iustice with them . Now there be many reasons , why inherent righteousnesse is no formall cause of our iustification in the sight of God. First , because it is a meere humane inuention : It hath no warrant in Gods Word , and consequently , no warrant at all . Will the Pontificians herein , as they are willing in other things , stand to the iudgement of their father Aristotle ? Hee saith ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : All things are better determined according to the Law , than according to mans will : for it is no sure rule . Tertullian said of an errour of Hermogenes , about the creation of the world of a pre-existent matter : Scriptum esse doceat Hermogenis officina . Si non est scriptum , timeat : Let the shop of Hermogenes shew this to be written . If it be not written , let him feare . Now iustification is a fundamentall doctrine , that cannot stand but vpon the Scriptures . Iustification is by faith , and faith comes by hearing , and hearing by the Word of God. The word is neare thee , euen in thy mouth , and in thy heart ; that is , the word of faith , which we preach : for with the heart man beleeueth to righteousnesse , and with the mouth confession is made to saluation . Let Pontificians feare to frame such a iustification , as they finde not in the Scriptures . Secondly , because inherent righteousnesse doth not only diminish the glory , but euen abolish the merit of Christ in all his sufferings . His glory it is , to bee our whole and sole Sauiour ; this glory hee will not impart to any creature : for hee saith ; I , euen I am the Lord , and besides me there is no Sauiour . Stella obserueth well , saying ; Redemptor & redemptus inuicem se excludunt : To be a Redeemer , and to be redeemed , are two incompatible things , and cannot consist together . But the faithfull are called , The redeemed of the Lord , Esa. 62. 12. and the Lord the Redeemer ; therefore in no sort can they be their owne Redeemers , vnlesse Christ bee denyed to bee their Redeemer , and they his redeemed . Againe , the merit of Christs sufferings , was to intitle vs to the intire obedience and righteousnesse of Christ , to make it as firmely and wholly ours by imputation , as our sinne was his by imputation . But inherent iustification robs Christ of his glory , seeing thereby euery man becomes his owne Sauiour , at least in part , and so Christ is denied to bee a perfect and alone Sauiour . And seeing inherent righteousnesse challengeth only a part of Christs merits , and consequently , alloweth him to be but a party-Sauiour , and so also that he bore our sinnes but in part , to the end we might fill vp what is wanting , eyther by our owne workes , or by the surplusage of some fained Church-treasure , and workes of supererogation or satisfaction . Hence it is , that Christ being diuided , and our righteousnesse parted betweene him and vs , that his death comes vtterly to be abolished , and of none effect . For as the Galathians ioyning circumcision with Christ , and their workes with faith , in their iustification came to be abolished from Christ , and Christ profited them nothing : So all Popish inherency of righteousnesse , ioyning Christs merits and mans workes together , doth vtterly annihilate and frustrate the death of Christ. For saith and workes are opposite , and exclude each other in the point of iustification . As the Apostle saith ; If by grace , then it is no more of workes , otherwise grace is no more grace . But if it bee of workes , then is it no more grace , otherwise worke is no more worke . So that grace and workes , are vnreconcileable and incompatible in the worke of iustification . Although the Trent Councell doth , according to her manner , most impiously abuse that former place to the Romanes , applying it onely to exclude merit of condignity from those workes , which goe before iustification , though not merit of congruity , according to her equiuocall scope : destroying in one little Chapter the true nature and property of faith and grace in our iustification . A third reason condemning Popish iustification by inherent righteousnesse , is because it peruerteth the whole tenure of the Gospell , and those clouds of testimonies therein , all euidently prouing our iustification by Christ through faith , as hath been formerly declared . A fourth reason , because it fils the heart with pride , as we haue seene in the example of that Pharisee , who though he acknowledged God to bee the Author of his many vertues , yet because he rested in them , and placed there in his righteousnesse and perfection , he failed of Gods approbation . And we see the Apostle doth often strike vpon this string , shewing how pride doth necessarily follow this iustification by workes at any hand : for by faith boasting is excluded , Rom. 3. 27. & 4. 2. & 1. Cor. 1. 29. & Ephes. 2. 9. Not of workes , least any man should boast . Implying , that works in iustification , is as the Leauen of the Pharisees , it sowers and swels the whole lumpe . And there must needes bee an intolerable height of pride in that mans heart , that dare with Lucifer , ascend into the seate of God , and aspire to be like the most High , by ioyning his workes and Christs merits together , whereby hee will be iustified in the sight of God , and become a fellow ▪ Sauiour with Iesus Christ. A fift reason followeth hereupon , That consequently this doctrine of inherent iustification leades a man headlong to hell . For as it teacheth a man to aspire to a partnership with Christ in his glory , in the worke of iustification : so it maketh him to haue fellowship with the Diuell and his Angels , in their eternall condemnation . It is not possible this doctrine should euer bring a man to Heauen ; it being as it were a Ladder , the one side whereof is of Timber , and the other side of a Reed , ioyned together by rotten steps . For mans workes are that side of Reede , and Christs merits are the other side of Timber of the Tree of life , both ioyned together by the steps of vnsound doctrine of inherent righteousnesse : Like those feete , part of yron , and part of clay , no way cohering together . In a word , this doctrine of inherent righteousnesse , is a false and deceitfull doctrine : which as it can neuer truly iustifie a man in Gods sight , so it can neuer satisfie the conscience with solid comfort . For , that which iustifies a man in the sight of God , giues a man boldnesse and confidence in his presence . Therefore the Apostle saith , Beeing iustified by Faith , we haue peace with God through our Lord Iesus Christ ; by whom also we haue accesse by Faith into this grace , wherein wee stand , and reioyce in hope , of the glorie of God , &c. And chap. 8. 33. Who shall lay any thing to the charge of Gods chosen ? It is God that iustifieth . And , Heb. 10. 19. where hauing shewed that our iustification stands in remission of sinnes ; he inferreth thereupon , That we haue boldnesse to enter into the Holyest , that is , into heauen , by the bloud of Iesus . This is it that giues vs true peace of conscience in our selues , and confidence towards God. But inherent righteousnesse can neuer giue vs this peace of conscience , this confidence towards God , being at the best mingled with infinite imperfections and corruptions . Euen Bellarmine himselfe confesseth , That it is the safest and securest course to relye vpon the only merits of Christ. And we reade , that Stephen Gardiner , that bloudy persecuter of Gods Saints , lying vpon his death bed , and being demanded by some that stood by , a reason of his faith , how hee looked to be saued : His answer was , That ( for his part ) hee beleeued , he could not be saued but by the only merits of Iesus Christ : but ( saith hee ) this is a secret , and must be kept from the peoples knowledge ; for if this gap bee once set open , then farewell all good workes . Yea Pope Gregory the Seuenth , that notorious Hildebrand , recounting his many pontificall prerogatiues ; and among them , that one , That if the Bishop of Rome haue any personall defaults , yet vndoubtedly he is sanctified by the merits of blessed Peter : but at length , hauing drunk-in such store of iniquitie , like water , as an old leaking ship , now ready to sinke in the very hauens mouth ; being put to a pinch , vpon the apprehension of Gods approaching arrest , haling him vnto iudgement ; then he could learn to say , I find my selfe so surcharged with the huge weight of my sinns , that there remains for me no hope of saluation , but in the sole mercy of Iesus Christ. So that the very Arch-Pontificians themselues in their death , when their conscience is made their iudge , renounce their own Doctrine , & seeme to desire to dye good Protestants : like Balaam who wished he might dye the death of the righteous . But I cānot see by what way such dubbling Wanderers can come to heauen : because , as in their life they denyed the doctrine of Faith ; so in their death they are ( for ought wee may deeme ) deuoyd of the duety of charity . Dye they not in a most preposterous malice and enuy ? They would goe to Heauen , but would pull the Ladder after them , lest the simple people should follow them . So the Hypocriticall Pharisees , who shut vp the Kingdome of Heauen against men ; neither going in themselues , nor suffering those that would , to enter in . Thus the Testimony of Romane Catholickes themselues may bee sufficient to conuince the vanitie and falshood of their iustification by their inherent righteousnesse . But yet for more confirmation of the truth , and confutation of this damnable doctrine of Popery ; let vs take a briefe view of the faith , and opinion , which the Saints of God from time to time haue had concerning their owne inherent righteousnesse . Abraham the father and figure of the faithfull , for all his workes , yet was not iustified by them in the sight of God , as the Apostle testifieth of him , Rom. 4. 2. for if Abraham were iustified by workes , he hath whereof to glory , but not before God. This onely testimony might stand for all , to proue wherein the righteousnesse of all the faithfull consisteth , whereby they stand iust in the sight of God ; to wit , not in their inherent righteousnesse , but in the onely righteousnesse of Christ imputed , and by faith applied . Thus Iob confessed he stood iustified , Iob 9 2. How should man be iust with God ? if he will contend with him , hee cannot answer him one of a thousand . And ver . 20. If I iustifie my selfe , mine owne mouth shall condemne me : if I say , I am perfect , it shall also proue me peruerse . And Chapt. 25. 4. How can man bee iustified with God ? yea , Chapt. 9. 15. whom ( saith he ) though I were righteous , yet would I not answer , but I would make supplication to my Iudge . Indeede towards his friends he stands stoutly in the iustification of himselfe , namely , of his integrity and sincerity , and that hee was no hypocrite , as they , no lesse vncharitably , than vntruely charged him ; but towards God he beares himself farre otherwise : before him he humbles himselfe , he makes supplication to his Iudge , & saith , Chap. 9. 30. If I wash my self with snow-water , and make my hands neuer so cleane , yet shalt thou plunge me in the ditch , and mine owne clothes shall abhorre me : for he is not a man , as I am , that I should answer him , and we should come together in iudgement . And Chapt. 10. 14. If I sinne , then thou markest mee , and thou wilt not acquite me from mine iniquity . If I bee wicked , woe vnto me : and if I be righteous , yet will I not lift vp my head ; I am full of confusion , &c. But had Iob no good workes ? Yes , looke vpon his life described in his 29. 30. & 31. Chapters . Hee was an eye to the blinde , and a foote to the lame , a deliuerer of the poore , fatherlesse , and friendlesse from the oppressor , breaking the iawes of the wicked , and plucking the spoile out of his teeth : He wept for him that was in trouble , and his soule was grieued for the poore . And though hee were a great man , a wise man , a Prince , yet hee ate not his morcels alone , but the poore and fatherlesse fed with him . The naked limmes blessed him , being warmed with the fleece of his sheepe . What sinne was Iob addicted to ? and what actions of piety and mercy did he not abound in ? Insomuch , as in respect of his sincerity and integrity of heart , hee durst say , If I haue walked with vanity , or if my foote hath hasted to deceit , let me be weighed in an euen ballance , that God may know mine integrity . And God knew his integrity , giuing testimony vnto it , that he was a man perfect and vpright , and one that feared God , and eschued euill . Yet all this righteousnesse Iob renounceth , when he comes to the strict tryall of Gods Tribunall . For , comming to stand in Gods presence , he saith , Chapt 42. 5. I haue heard of thee , by the hearing of the eare ; but now mine eye seeth thee : wherefore I abhorre my selfe , and repent in dust and ashes . An admirable type of a faithfull man , not trusting in his owne inherent righteousnesse , but in the onely mercy of God through Christs merits , whereby onely he stands iustified in the sight of God. Was not Dauid also a holy man , an honest hearted man , after Gods owne heart ? yet he professeth , Psal. 71. 15. &c. My mouth shall shew forth thy righteousnesse , and thy saluation all the day : for I know not the numbers ( that is , the perfections ) thereof . I will goe in the strength of the Lord God , and will make mention of thy righteousnesse , euen of thine onely . And in the beginning of the same Psalme , In thee , O Lord , haue I put my trust , let me neuer bee put to confusion , deliuer me in thy righteousnesse . And Psalme 89. 16. speaking in the name of all the faithfull , he saith ; In thy name shall they reioyce all the day , and in thy righteousnesse shall they make their boast . And vpon the 32. Psalme , Paul hath these words , as a Commentary of Dauids words , Rom. 4. 6. Euen as Dauid also describeth the blessednesse of the man , vnto whom God imputeth righteousnesse without workes , saying : Blessed are they whose iniquities are forgiuen , and whose sinnes are couered : Blessed is the man to whom the Lord will not impute sinne . But Dauid disclaimeth the iustification of all inherent righteousnesse in the sight of God , Psal. 143. Heare my prayer , O Lord , giue eare to my supplication ; in thy faithfulnesse answer me , and in thy righteousnesse , And enter not into iudgement with thy seruant : for in thy sight shall no man liuing be iustified . And Psalme 30. If thou , Lord , shouldst marke iniquities , O Lord , who shall stand ? But there is forgiuenesse with thee , that thou mayst be feared . So Esay , that Euangelicall Prophet , aduanceth Gods righteousnesse , and disauoweth mans righteousnesse . Esay 54 17. This is the heritage of the seruants of the Lord , and their righteousnesse is of me , saith the Lord. Yea , say the Pontificians , our inherent righteousnesse is of the Lord. Nay , saith Esay , chapt . 64. 6. We are all as an vncleane thing , and all our righteousnesse are as filthy rags . Yea , say the Pontificians , before we be regenerate , and be in Christ. But Esay speaketh of the Church of the Iewes , of the circumcised , to whom circumcision was a signe of regeneration , and of Gods Couenant of grace , and a seale of faith ; and Esay puts himselfe in the number . Was Esay now vnregenerate ? And in the name of himselfe , and the whole Church of the Iewes , hee renounceth all inherent righteousnesse , as filthy rags ; in no sort to bee patched and pieced to that garment of saluation , to that robe of righteousnesse , namely , Christs righteousnesse , imputed and put vpon vs by the hand of faith ; wherein Esay and all the faithfull reioyce : as hee saith , Esa. 61. 10. I will greatly reioyce in the Lord , my soule shall be ioyfull in my God : for he hath clothed me with the garments of saluation , he hath couered me with the robe of righteousnesse , as a Bridegroome decketh himselfe with ornaments , and as a Bride adorneth her selfe with her Iewels . And in the 43. of Esay , vers . 25. & 26. there is a flat opposition betweene Gods mercy , and our workes in iustification : I , euen I am hee that blotteth out thy transgressions for mine owne sake , and will not remember thy sins . But may not our workes come in as sharers with Gods mercies ? What workes ? The Prophet addeth in Gods person : Put me in remembrance , let vs pleade together : declare thou , that thou mayst be iustified . If God pleade with vs in iudgement , we haue no euidence of any workes in vs , whereby to be iustified in his sight . But our workes and obedience to Gods lawes are called our righteousnesse . As Matth. 5. 20. Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees , yee cannot enter into the Kingdome of God. I answer , this place may well be vnderstood of Euangelicall righteousnesse , opposite to that legall righteousnesse of the Scribes and Pharisees , and so Christ points vs to the righteousnesse of faith in him . But admit our workes be called our righteousnesse . what then ? doth it follow that this is our righteousnesse , to iustifie vs in the sight of God ? Nothing lesse . For Moses saith ( speaking of obedience to Gods commandements , Deut. 9. ) Speake not thou in thy heart , after that thou art come to possesse that good Land , saying , For my righteousnesse the Lord hath brought me in to possesse this Land. No , saith Moses , vnderstand that the Lord thy God giueth thee not this good Land to possesse it , for thy righteousnesse . Now the Land of Canaan was a type of Gods Kingdome , which wee cannot come to possesse by our own inherent righteousnesse . Whereupon St Ambrose in his enarration vpon the 43. Psalme , but according to our accompt 44. v. 3. They got not the Land in possession by their owne sword , &c. saith , Patres nostri , vtpote proximi & haredes Patriarcharum , plantati in terra repromissionis , non suis ●o● meritis vindicabant : Our fathers , to wit , the next successours and heires of the Patriarches , beeing planted in the Land of promise , did not claime this as due to their merits . Ideo nec Moses eos induxit , ne Legis hoc existimetur esse , sed grati● ; Lex enim merita examinat , gratia fidem spectat : Therefore ( saith he ) neither did Moses bring them in thither , that it might not be reckoned as the worke of the Law , but of Grace ; for the Law examineth workes or merits , but Grace respecteth faith . Therefore , as not Moses , but Iosua or Iesus ( for so was his Name ) was appointed to bring the children of Israel into the possession of Canaan , the Land of promise ; which importeth also the Land of mercy , or of grace : So not the Law giuen by Moses , but Iesus Christ , by whom came grace and truth : hee our true Ioshua bringeth his people into the possession of grace and glory . Ergo qui non in brachio suo , hoc est , in sua operatione praesumit , sed in Dei gratia , credens , quod non facta sua vnumquemque iustificant , sed fides prompta : dicit Domino , Tu es ipse Rex meus , & Deus meus , qui mandas salutes Iacob : Therefore ( saith holy Ambrose ) he that presumeth not in his owne arme , that is , in his workes , but in the grace of God ; beleeuing , that not a mans workes , but his prompt and cleare faith , doth iustifie him : this man saith vnto the Lord , Thou art my King , and my God , that commandest saluation for Iacob . True it is , that the same Father in another place saith ; Sola fides non sufficit : operari per dilectionem , &c. Sole faith is not sufficient : it is necessary that faith worke by loue , and conuerse worthy of God. And a little after , Festinemus , &c. Let vs hasten to enter into that rest , because faith is not sufficient , but a life beseeming faith must be added , and great care vsed , that faith bee not idle . For it is necessary for euery one that would possesse Heauen , to adorne his faith with good workes . So he . True : a most pious and Christian speech ; but in all this he saith not , that faith alone is not sufficient to iustifie vs in the sight of God , and so to bring vs to the possession of Heauen : for then hee should contradict himselfe elsewhere , where hee saith ; Sublatis omnibus operibus legis , sola fides posita est ad salutem : All the workes of the law being remoued , onely faith takes place in our saluation . Marke , he saith ; Sola fides : onely faith . And againe , the same Father saith elsewhere : Non operibus iustificamur , sed fid● , quoniam carnalis infirmitas operibus impedimento est , sed fidei claritas factorum obumbrat errorem , quae meretur veniam delictorum : We are not iustified ( saith he ) by workes , but by faith ; because the infirmity of the flesh is an impediment to workes , but the glory of faith doth couer the errour of our workes , which faith obtaineth remission of sinnes . And againe ; Infirmitas excludit à venia , & fides excusat à culpa : Our infirmity excludeth vs from pardon , and faith excuseth vs from blame . And setting downe his peremptory iudgement , grounded vpon Scripture , he saith : Arbitramur secundum Apostolum , iustificari hominem per fidem sine operibus legis . Iustificetur ergo ex fide Dauid , qui per legem peccatum agnouit , sed peccati veniam ex fide credidit : Wee definitiuely conclude ( saith hee ) according to the Apostle , that a man is iustified by faith without the workes of the law . Therefore let Dauid be iustified by faith , who by the law acknowledged his sinne , and by faith beleeued the pardon of his sinne . And againe elsewhere : Deus clementia bonitatis suae semper homini procurans , vt & quod sine lege peccatum erat , & in lege , posset deleri : hoc decreuit , vt solam fidem poneret , per quam omnium peccata abolerentur : That is , God by the clemency of his goodnesse , alwayes prouiding for man , that both sinne committed without law , and in the law , might be blotted out : hath made this decree , to appoint sole faith , whereby all mens sinnes might be abolished . Now compare these iudicious sayings of this holy man , with that hee said formerly , that sole faith is not sufficient , but a good life must be added : and it will plainly appeare , that he speakes of faith alone , as sufficient to iustifie vs in the sight of God , and to procure vs the possession of heauen ; yet hee meanes not a solitary and dead faith , but such a faith , as is a liuing and sauing faith , working by loue , which hath as well a worke of sanctification in a holy life amongst men , as of iustification by a holy beliefe in the sight of God. For there is frequent mention of a twofold righteousnesse in the workes of ancient Fathers : The one of iustification before God , which is the righteousnesse of faith ; the other , of iustification before men , which is the righteousnesse of workes . This second , is via regni ; the way to the kingdome : that other of faith , is causa regnandi ; the cause of our reigning in this kingdome . Saint Paul also disclaimeth all his former Pharisaicall life , which , as touching the Law , was vnreprouable , calling and accounting it but drosse and dung . Nay , now after his conuersion , hauing walked holily and faithfully in his Apostolicall vocation and Ministery , so that he knew nothing by himselfe : yet what saith he ? Although I know nothing by my selfe , yet am I not therby iustified : but he that iudgeth me is the Lord. And renouncing all his inherent righteousnesse , all his desire was to bee found in Christ , not hauing his owne righteousnesse , which is of the Law , but that which is through the faith of Christ , the righteousnesse which is of God by faith . To omit the multitude of testimonies of holy men of God , the fathers of the Church , from time to time , who in their writings doe renounce their own inherent righteousnesse , as iustifying them in the sight of God : Let vs , for conclusion of this point , adde a few memorable sayings vttered by dying men , such as were of a holy life & conuersation , now agoing to appear before the dreadfull Tribunall of Gods most strict and vnpartiall iudgment , & now sealing vp their faith with their last breath . Possidonius in his 27. Chapter of the life of Augustine , tels a memorable story . Augustine ( saith he ) told vs , that hee heard a most wise and pious answer of Ambrose , of blessed memory , drawing neare his end , which he much praised and commended : for when that venerable Father lay vpon his death-bed , and was desired of the faithfull standing about his bed , with teares , that hee would aske of the Lord a longer time of his Pilgrimage here , he answered them : * I haue not so liued , as that I am ashamed to continue amongst you ; nor yet am I affraid to dye , because we haue a good Master . And herein ( saith Possidonius ) our Augustine now aged , did admire and praise his words , as refined in the fire , and weighed in the ballance . For therefore is hee to be vnderstood to say : Nor doe I feare to dye , because wee haue a good Master ; lest he might be thought to trust and presume too much vpon his most sanctified life . But I haue not so liued , that I am ashamed to liue among you : this he said in regard of that , which one man might know of another ; for knowing the tryall of diuine iustice , he said , he relyed more vpon the goodnesse of his Lord , than vpon his owne merits : to whom also he prayed daily in the Lords Prayer , Forgiue vs our debts , &c. Bernard , when hee seemed to drawe his last breath , being in a trance , he thought he was presented before the Tribunall of his Lord : And Sathan also stood opposite against him , charging him with many wicked accusations . And when hee had prosecuted all to the full , then the man of God was to pleade for himselfe . And being no whit terrified or troubled , he said : I confesse I am vnworthy ; nor can I obtaine the Kingdome of Heauen by mine owne merits : But my Lord obtaining it by a double right , to wit , by the inheritance of his Father , and by the merit of his passion , contenting himselfe with the one , hee bestoweth the other vpon mee : by whose gift , claiming it as mine owne right , I am not confounded . At this word , the enemy went away confounded . There is extant an exhortation of Anselme to a dying brother , set downe in most sweet words . When any brother seemeth to be extremely oppressed , it stands both with piety and prudence , that he be exercised by a Prelate , or some other Priest , with these questions and exhortations vnder written . And first , let him be demanded : Brother , doest thou reioyce , that thou shalt dye in the faith ? and let him answer : I do . Confesse that thou hast not liued so wel as thou shouldest : I confesse it . Doest thou repent of it ? I doe repent . Hast thou a will and purpose to amend , if thou shouldst haue time to liue longer ? Yes . Doest thou beleeue that the Lord Iesus Christ , the Sonne of God , dyed for thee ? I beleeue it . Doest thou beleeue thou canst not bee saued , but by his death ? Yea. Doest thou from thy heart thank him for this ? I doe , Giue therefore , while there is life in thee , alwayes thankes vnto him , and put thy whole trust in this his onely death . Commit thy selfe wholly to his death . Couer thy whole selfe with this death , and wrap thy selfe wholly in it . And if the Lord goe about to iudge thee , say : Lord , I put the death of our Lord Iesus Christ betweene me and thy iudgment ; otherwise , I will not contend with thee . If he shall say , that thou hast deserued damnation ; say thou , I set the death of our Lord Iesus Christ betweene mee and my illdeseruings , and assigne me the merit of his most precious passion for my merit , which I my selfe should haue had ; but alas haue not . Let him say againe : I put the death of our Lord Iesus Christ betweene mee and thy wrath . Let him also say three times ; O Lord , into thy hands I commend my spirit . And let those that stand about him , answer : Into thy hands , O Lord , we commend his spirit . And he shall dye secure , and shall neuer see death . The same Anselme in his meditations , as it were setting himselfe before the Tribunall of Gods iudgement , whereby he declareth that neither the life of the regenerate , nor good workes can stand against diuine iustice , but onely Christ the Mediator , saith ; My life doth terrifie mee : for my whole life being exactly discussed and sifted , doth appeare to me either to be sinne , or meere barrennesse . And if any fruit appeare therein , it is either so counterfeit , or imperfect , or one way or other corrupt , as it cannot but displease God : for all of it is either sinnefull and damnable , or vnfruitfull and contemptible . But why doe I separate or distinguish vnfruitfull from damnable ? For if it be vnfruitfull , it is damnable : For euery tree which bringeth not forth good fruit , shall be cast into the fire . O therefore drie and vnprofitable tree , worthy of eternall fire ! what wilt thou answer in that day , when it shall be required of thee , euen to a moment , how thou hast spent all that time limitted and bestowed on thee to spend thy life in ? O extremity ! On the one side sinnes accusing ; on the other iustice affrighting : vnderneath , Hels horrible Chaos gaping : aboue , the angry Iudge : within , the conscience boyling ; without , the world burning . The righteous shall scarcely be saued ; the sinner taken tardy , where shall hee appeare ? To lurke , shall be impossible , to appeare intolerable . Who shall aduise me ? Whence shall I expect saluation ? Who is he that is called the Angell of great counsell ? The same is Iesus . The same is the Iudge , betweene whose hands I tremble . Pause awhile , O sinner , doe not despaire . Hope in him , whom thou fearest , flye to him from whom thou hast fled . O Iesus Christ , for this thy name sake , deale with mee according to this name : looke vpon this wretch calling on thy name . Therefore , O Iesus , bee my Iesus for thy names sake . If thou shalt admit me into the large bosome of thy mercy , it shall be neuer a whit the narrower for me . True it is , my conscience hath deserued damnation , and my repentance sufficeth not for satisfaction : but certaine it is , that thy mercy surpasseth all misdeedes , &c. It is recorded of Edward the Confessor , once King of this Island , that lying on his death-bed , his friends about him weeping , he said ; If ye loued mee , ye would forbeare weeping , and reioyce rather , because I goe to my Father , with whom I shall receiue the ioyes promised to the faithfull ; not through my merits , but by the free mercy of my Sauiour , who sheweth mercy on whom he pleaseth . Thus by these and such like testimonies of holy and deuout men , not in their Rhetoricall declamations , to winne applause with men , but in their saddest meditations , as standing in the presence , yea before the dreadfull Tribunall of that iust God ▪ it may easily appeare , what confidence is to be put in the ●●●● mans workes , or inherent righteousnesse . All these will proue but dry fewell and stubble , when they come to that consuming fire , to those euerlasting burnings . It is an easie matter for a carnall man , seduced with errour , and possessed with the spirit of pride , while hee is in his prosperitie , and senslesse securitie , as little confidering , as conceiuing the power of Gods wrath , as Dauid speakes ; as little knowing the nature of sin , as the terrour of Gods strict iustice , to be puffed vp with an opinion of a few poore beggarly supposed good deeds . Iust like our first Parents , who when they had sinned , and so incurred Gods eternall wrath , got a few figge-leaues to couer their nakednesse and shame , thinking themselues now safe and secure enough . But no sooner did they heare the voyce of the Lord God , comming as a Iudge towards them , but for all their figge-leaues , they runne and hide themselues among the Trees of the Garden . Their figg-leaues quickly beganne to wither , when once the fire of Gods iealousie beganne to approach . But let now the brauest Pontifician of them all , standing so much vpon the pantofles of inherent righteousnesse , let him lay aside his carnall security , his loue of the world , his wilfull blindnesse , hauing looked his face in the glasse of Gods Law , and catechised himselfe according to the strict Canon thereof , &c. and let him now bethinke himselfe of an account he is to make , and that presently , before a most seuere and vnpartiall vncorrupt Iudge , of all his thoughts , words , workes , omissions , commissions ; let him take into his consideration ( if hee haue so much grace and iudgement to consider ) the nature of sinne , which is such as the least ●innene is sufficient to damne him soule and body for euer : for , Hee that keepeth the whole Law , and yet faileth in one point , is guilty of all . And the Law saith , Cursed is euery one that continueth not in all things written in the Law to do them . Mark , In all things : yea such is sin , as it could not be purged , nor mans soule redeemed from it , nor Gods wrath appeased , nor his iustice satisfied , but by the only death of the only son of God. Tel me , what that iustice is , which will not be satisfied : Tell me what that sin is which will not be expiated , but by the extreame humiliation , bloud-shedding , death & passion of the deerest son of the eternall God ? Tell me , how seuere is that iustice , how implacable that indignation against sin , which would not spare the most immaculate Lambe of God , the pure spotlesse Sonne of righteousnes , euen righteousnes , holines & innocency itselfe ? These things well weighed & digested in thy more refined iudgment , according to the standard of the Sanctuary ; come now Pontifician , glittering in thy white linnen of thine inherent righteousness , set thy self before Gods dreadful Tribunall , to receiue thy eternal doom , according to thine own deseruings : bring with thee all thy merits , number now before the iudge of heauen & earth thy many pilgrimages , thy many Prayers , Pater-nosters , Aue-Maries , Canonicall houres , Shrifts , Shrine● adored , Saints inuoked , and the like : But thy conscience will giue thee , that all these being but will-worship , and humane inuentions ; of which God wil say , Who required these things at your hands ? condemned also in Esay , saying , Their feare towards me was taught by the precept of men : they will vanish into smoke when they are tryed in Gods Test. Therefore howsoeuer the Romane-Catholicke Church preferres these her own Rites , and Ceremonies , and Ecclesiasticall obseruances of her own inuention , asbeeing more holy and more meritorious , than those duties of Christian holinesse commanded and prescribed in Gods Word : yet in the more sober iudgement of thine vnpartiall Conscience , know , that if God respect any righteousnesse at all in vs , it must be that especially , which himselfe hath commanded . If therefore thou hast any store of these , bring them with thee . If thou canst , Tell this Iudge , that thou hast dealt truely and iustly with all men , that thou hast beene liberall to the poore , giuen much Almes , yea perhaps bequeathed all thy goods and possessions to pious vses , ●u●● i●●hy life time ; and that not to the maintenance of a Monasticall Society of lazie and lustfull Abbey-lubbers , but vpon the truly poore indigent Brethren of Christ ; that thou hast dispossessed and diuested thy selfe of all earthly preferment and honor , & so become poore for Christs sake ; thou hast exercised thy self with watchings & fastings , not as man , but as the Lord hath commanded ; and much more than all this , if thou canst alledge for thy selfe . Well ▪ But all these things must now bee weighed in a iust and euen ballance , not of mans imagination , but of Gods strict iudgement . Now will not he finde , thinkest thou , an infinite lightnes in thy best works ? will not his most pure eyes easily discerne thy most pious actions to be fraught with many imperfections , defiled with the mixture of manifold corruptions , as water running through a puddly chānel ? he will discouer in all these works of thine , besids infinite defects & faylings in all , thy many sinister ends ; the pride of thy heart , thy self-loue , the loue of yaine glory , the loue of thine own felicity , more than of the glory of God , & a thousand secret corruptions , lurking in the secret corners of thy selfe-deceiuing heart . Nay , besides this , thou canst not number vp so many good dueties which thou hast done , as this all-seeing Iudge can number , and set before thee greater and weightier duties , which thou hast altogether omitted . And more than that too , this Iudge can muster vp vnto thee whole Legio●s of sins , which thou hast committed , the least whereof , all the men in the world , with all their merits , their arrogant works of supererogation , the fained treasure of the Church , with Masses and Dirges , and whatsoeuer else man or Angel can ▪ deuise , cannot possibly appease the wrath , and satisfie the iustice of this Iudge for . For if all the Creatures in the world could satisfie Gods iustice for one sinne : wherefore dyed the innocent Lambe , and the only Sonne of God ? Well th●n , in this case what wilt thou doe ? whither wilt thou flye ▪ where wilt thou seeke reliefe for thy perplexed spirit ? where comfort for thine appalled conscience ? where a sanctuary for thy soule , now pursued with the hue and cry of diui●● iustice and reuenge , of hell , and Satan , of the guilt of thy tormenting conscience for sinne ? Thy good workes and merits ? They cry guilty before Gods throne , of many imperfections , defects , corruptions . If thy actuall transgressions , which are many , if thy totall omissions of dueties which thou oughtest to haue done , should bee silent , yet euen thy best actions , which thou bringest to pleade for thee , would , and must tell the truth , and become a full grand Iurie to bring-in the verdict of thy condemnation . And then thou shalt be found such , as the Gospell hath doomed : who pleading their great workes before the Iudge , receiued this sentence , I know you not , depart from mee yee workers of iniquitie . Dost thou not thinke it safest now to bee of thy Brother or thy Father Bellarmines minde , who , howsoeuer , as a member of the Papall State , he writ mainely against the truth of iustification : yet one time speaking his conscience , and vttering his priuate iudgement , said , Propter incertitudinem propriae iustitiae , & periculum inanis gloriae , tutissimum est fiduciam in sola Dei misericordia , & benignitate reponere : Because of the vncertainty of our owne righteousnesse , and the perill of vaine glory , it is most safe to repose our confidence in the only mercy , and fauour of God. Only herein be vnlike this Brother or Father of thine : For this sentence of his standing in his workes , shall rise vp in iudgement against him at the latter day , for all his lyes spoken through hypocrisie : but let it teach thee , so to renounce all thy supposed merits , as reposing thy selfe in the only mercies of God , and merits of Christ , thou mayst , flying from Babylon , finde mercy and saluation in the great day of the Lord Iesus . Let me hereunto adde a passage or two , one out of Augustine his Manual ; which Booke though it bee fathered vpon some other Author , yet the chiefe matter of it is confessed to bee collected out of Augustines Workes : In omnibus aduersitatibus non in●eni● t●m efficax remedium , quàm vulner a Christi : in illis dormio secur●s , & requiesco intrepidus , Christus mortuus esh pro nobis . Nihil tam ad mortem amarum , quod morte Christi non sanet●r . T●ta spes mea est in morte Domini mei . Mors eius meritum meum refugium meum , s●lu● , vita , & resurrectio mea : meritum meum , miseratio Domini . Non sum meriti inops , quamdi● ille miserationum Dominus non defuerit . Et misericordiae Domini mult● , multus ego sum in meritis : Quanto ille potentior est ad saluandum , tanto ego securier . Peccaut peccatum grande , & multorum sum mihi conscius delictorum ; nec sic despero , quia vbi abundau●runt delicta , superabundauit & gratia : In all aduersities ( saith hee ) I find not a more effectuall remedy , than the wounds of Christ ; in them I sleepe securely , in them I rest without feare . Christ dyed for vs. There is nothing in death so bitter , which cannot be cured with the death of Christ. All my hope is in the death of my Lord. His death is my demerit , my refuge , my saluation , life and resurrection : my merit is the Lords mercy . I want no merit , so long as the Lord of mercies is not wanting . And while the Lord is rich in mercies , I am rich in merits . The more able he is to saue , the more am I secure . I haue committed some haynous sin , and am guilty of many trespasses , yet I despaire not , because where sins haue abounded , there grace hath also superabounded . And in the 23. Chapter ▪ Inter brachia Saluatoris mei , & viuere volo , & mori ●upio : Betweene the armes of my Sauiour , it is both my will to liue , and my wish to dye . Another passage to this purpose I finde in Gregory , in the conclusion of that singular worke of his Morals ; where speaking of mans good workes , and good intentions , concludeth thus : Si de his diuinitus districtè dis●ntimur , quis inter ista remanet salutis locus ? quando & mala nostra pura mala sunt , & bona quae nos habere credimus , pura bona esse nequaquam possunt : If ( saith he ) we be strictly-sifted by God , concerning these things , what place would bee left for saluation in them ? seeing that both our euill actions are simply euill , and the good things which we beleeue we haue , cannot be simply good . Which place of Gregory beeing alledged by Luther , to proue none can bee certaine that hee doth not alwaies mortally sinne : although Iohn , Bishop of Rochester ▪ would haue Gregory to meane , not all workes , but only such , as we vainely boast of , as Sixtus Senensis relateth : Yet Gregories meaning is easily discouered by the title or contents prefixed to the said Chapter , in these words ; Quod S●nctus Gr●gorius , in his , quae iam recta intentione protulit , vanae gloriae , vel laudis humanae fauorem subrepsisse sibi formidat , & pro recompensatione operis , post●lat orationem loctoris : that is , That St. Gregory in those things , which he did with a right intention , feareth lest some affectation of vaine glory , or humane applause might haue crept in vpon him , and for a recompence of his worke , desireth the Readers prayers . And it is plaine also by the whole tenure of that Chapter , that Gregory durst not trust his best workes vpon the tryall of Gods strict iudgement : seeing that a mans best intentions are subiect to bee tainted with secret pride and vaine glory . And the said Bishop of Rochester may seeme too sharpe in his censure , the sequell whereof tends to a flat condemnation of Gregories best intentions , as if he had beene directly conscious of pride in them , whereas Gregory onely feareth least some such corruption might haue secretly stollen in vpon him . And to confirme this , and put it out of all question , Gregory in another place speaketh excellently to this purpose : Omnis humana iustitia , iniustitia esse conuincitur , si districtè indicetur . Prece ergo post iustitiam indiget , vt quae succumbere disoussa poterat , ex sola indicis pietate , conualescat . Dicat ergo qui etiamsi habuero quippium iustum , non respondebo , sed meum ludicem deprecabor . V●lut si apertiùs fateatur , dicens , etsi ad opus virtutis excre●ero , ad vitam non ex meritis , sed ex venia conualesco : All humane righteousnesse ( saith he ) if it bee strictly iudged , is conuinced to be vnrighteousnesse . Therefore a man after his workes of righteousnesse , had neede to pray , that his righteousnesse , which being discussed might sink down vnder the burthen , may recouer strength againe by the only clemency of the Iudge . Let him say then , that though I haue done any thing that is iust , yet I will not answer , but will supplicate my Iudge . As if he should more plainly confess : saying , Although I attaine to neuer so great a proficiency in the way of vertue , yet I come to obtaine life , not of merits , but of mercy . This was the constant doctrine of the Church of Rome , in this Bishops dayes . We will conclude this point , in setting downe the iudgement of Cardinall Contarenus , who writ of iustification a little before the Councell of Trent : where , hauing before of set purpose , examined the Protestants doctrine of iustification , confesseth ingenuously ( as he had iudiciously , according to his learning and piety , scand and compared it ) that Luthers doctrine , together with the Protestants , was consonant and agreeable to Catholicke doctrine . For as yet , the Councell of Trent had not decreed against the Catholicke faith , which had beene maintained by all the Fathers of the Church in all ages , euen downe to Contarenus his time , who writ some three or foure yeares before the first Session of this Councell ; although the Schoole-men , specially the Scotists , had according to the Authors name , darkened and dimmed the truth , whose new doctrine notwithstanding proued not as yet Catholicke , before the Councell of Trent ( wherein the Scotists bore no small sway ) would needes make it Romane-Catholicke , in despite of all Catholickes . Where also we may note by the way , the falshood of that scandall which Pontificians cast vpon the Protestants Religion , as being a doctrine of nouelty , broached first by Luther : Whereas a Cardinall of the Church of Rome , of learning and piety , after due examination , found and confessed , that the Protestant doctrine of iustification , being the maine fundamentall doctrine of Christian Religion , did consent with Catholicke doctrine . But let vs see what this Cardinall saith concerning iustification : Attingimus ad duplicem iustitiam , alteram nobis inharent●m , qu● incipimus esse iusti , & essi●imur consortes diuinae naturae ; & hab●●●● charitatem diffusam in cordibus nostris : alteram verò non inharentem , sed nobis donatam cum Christo , iustitiam ( inquam ) Christi , & omne eius meritum : simul tempore vtraque nobis donatur , & vtramque attingimus per fidem . Quòd autem Deus dona●erit nobis Christum , & omnia cum eo , est Textus Apostoli expressus in Ep●stola ad Romanos , Qui filio suo non popercit , &c. His reor 〈◊〉 posse contradicere . Restat iam inquirere , vtranam dibeamus ●iti , & existimare nos iustificaricoram Deo , id est , sanctos & iustos haberi ; ea ( inquum ) institia , quae deceat filios Dei , ac oculis Dei satisfacias , an hac iustitia & charitate nobis inhaerente ; an potius iustit●● Christi nobis donata & imputata ? Ego prorsus existimo piè & Christianè dici , quòd debeamus niti , niti ( inquam ) tanquam restabili , quae certò nos sustentat , iustitia Christi nobis donata , non autem sanctitate & gratia nobis inharente . Haec etenim nostra iustitia est inchoata , & imperfecta , quae tueri nos non potest , quin in multis offendamus , quin assiduè peccemus , ac propterea indigeamus oratione , qua quotidiè petamus , dimitti nobis debita nostra . Idcir●o in conspectu Dei non possumus ob hanc iustitiam nostram haberi iusti & boni , quemadmodum deceret filios Dei esse bonos & sanctos : sed iustitia Christi nobis donata est vera & perfecta iustitia , quae omnino placet oeulis Dei , in qua nih●l est quod Deum offendat , quod Deo non summopere placeat . Hac ergo sola certa & stabili ▪ nobis nitendum est , & ob eam solam credere , nos iustificari coram Deo , id est , iustos haberi , & dici iustos . Hic est preciosus ille Christianorum the saurus , quem qui inuenit , vendit omnia quae habet , vt emat illum . Haec est preciosa margarita , quam qui inuenit , linquit omnia , vt eam habeat , &c. Inde est , quòd experimento videmus viros sanctos , qui quanto magis in sanctitate proficiunt , tanto minus sibi placent : ac propterea tanto magis intelligunt se indigere Christo , & iustitia Christi sibi donata , ideoque so relinquunt , & soli Christo incumbunt . Hoc non ob eam accidit causam , quòd facti sanctiores , minus videant , quàm prius , neque quoniam facti sint animo dimissiori & viliori ; imò quanto magis in sanctitate proficiunt , tanto maiori sunt animo , tantò sunt perspicaciores . Quamobrem facti perspicaciores , magis intuentur sanctitatis & iustitiae ipsis inhaerentis tenuitatem , cum qua perspiciunt multas maculas , quae corum oculos factos perspicaciores magis offendunt : ac propterea reipsa cognoscunt , non sibi nitendum esse sanctitate , charitate & gratia sibi inhaerente , sed confugiendum sibi esse ad Christum , & ad gratiam Christi ipsis donatam , quae nitantur & incumbant : We attaine ( saith hee ) to a double righteousnesse ; the one inherent in vs : whereby wee begin to be iust , and are made partakers of the diuine nature , and haue charity shed abroad in our hearts : the other , not inherent , but giuen vs with Christ ; the righteousnesse ( I say ) of Christ , and all his merits . Both are giuen vs at one time , and we attaine both of them by faith . And that God hath giuen vs Christ , and with him all things ; it is the Text of the Apostle to the Romanes . These things , I suppose , none can contradict . It remaines then to enquire , whether of these two we are to trust vnto , and to bee esteemed iustified before God. For my part ( saith hee ) I thinke it agreeable both to Piety and Christianity , to say , that we ought to relye , to relye ( I say ) vpon the righteousnesse of Christ giuen vnto vs , as vpon a most firme foundation , which doth surely sustaine vs ; and not vpon holinesse and grace inherent in vs. Thus Contarenus . And againe , in the same book : ( Hac sola ( inquit ) certa , stabili , nobis nitendum est , & ob eam solam credere nos iustificari coram Deo , id est , iustos haberi , &c. ) We are ( saith he ) to relye vpon this only certaine and stable foundation , and for the same onely , to beleeue that we are iustified before God , that is , accounted iust . This is that precious treasure of Christians , which who so findeth , selleth all that he hath , to buy it . Thence it is , that by experiment we see holy men , who the greater proficients they proue in holinesse , the lesse they please themselues ; and therefore doe so much the more perceiue they stand in neede of Christ , and of his righteousnesse giuen vnto them : and therefore they renounce themselues , and relye onely vpon Christ. Neither doth this come to passe , that becomming more holy , they see lesse than before , or are now more degenerous and base minded : yea , rather the more they grow in sanctity , the more generous and quicke sighted they bee . Wherefore becomming the sharper sighted , they do the more looke into the weaknesse and slendernesse of their inherent sanctity and righteousnesse , which they obserue to bee infected with many spots and speckes , which doe so much the more offend their eyes , the more sharpe sighted they grow : and therefore they acknowledge , that they are not to relye vpon any sanctity , charity , and grace inherent in them , but to flye to Christ , and to his grace giuen vnto them , whereupon they wholly relye , and repose themselues . These and many other excellent sayings , hath this Cardinall left recorded , beseeming a learned , godly , and pious Diuine , setting forth the true nature of the iustification of a sinner before God. So that by the authority and testimony of this learned and iudicious Cardinall , Gods wisedome and prouidence so disposing it , it is euident , that this doctrine of iustification , which the Protestants teach and maintaine , was not a new doctrine inuented by Luther , but the same which the Catholicke Doctors and Diuines taught , vntill Scotus and his Sectaries began to broach a new and contrary doctrine ( which this learned Cardinall , by solid arguments from Scripture , confuteth ) neuer created nor decreed for Catholicke , vntill the Romane-Catholicke Councell of Trent . CHAP. XI . Of the Romane-Catholicke faith it selfe , what kinde of faith that is which the Church of Rome admitteth as their Christian faith , or the faith of Romane-Catholicke beleeuers . BY that which hath beene already declared of the Romane-Catholicke doctrine , touching the iustification of a sinner , it is more than euident , that they haue quite barred vp the beautifull gate of the Temple of Heauen , blocked vp the way to saluation , beset the Tree of life with their Seraphicall flaming sword of Anathema , fire and fagot , lest neuer a Mothers sonne of Adam should put forth his hand to taste of it , and so liue for euer in the heauenly Paradise . So that the Romish Doctors , specially the Trent-Fathers , are iust like those Scribes and Pharisees Hypocrites , which shut vp the Kingdome of Heauen , and for all Peters pretended keyes , take away the key of knowledge , neither going in themselues , nor suffering others to enter in . Or they are like to the Philistims , who stopped vp those Wels , which Abraham had digged for his flockes , filling them with earth and rubbish . So these Romish Philistims , enuying Isaacs riches , the riches of Gods grace in the children of the promise , Abrahams seede , haue with the earth and rubbish of humane inuentions , and of Satans Sophistry , stopped vp those Wels of saluation , which Abraham by faith had digged , and found , & enioyed , & left also to his faithfull posterity to enioy to the worlds end . And in stead therof they haue hewed to themselues Cisternes , broken Cisternes , that will hold no water , hauing forsaken the Lord , the fountaine of liuing waters , as Ieremy speaketh . But yet say , that the Romane-Catholicke Church had not thus stopped vp the Wels of saluation , but that , as the promiscuous Samaritans ( who were a perfect type of the Popish Church : for they meddled not with the Iewes , the true Church ; they had a mixt Religion of the true God , and of Idols , false gods ; they had built a Temple in Mount Garizim , not onely in imitation , but in emulation and opposition to the Temple in Ierusalem : So the Romish Church will not meddle with the true Christian professors , and true Iehudahs , praysers of God , vnlesse it be by treachery and treason , by powder and poyson , fire and fagot , and sword : their Religion is mixt , and so mixt , as their Idols haue quite shouldred out the seruice of the true God ; and against Christ , the true Temple , whose Religion is Catholicke , and spred ouer the whole world , as Christ told the Samaritan woman , they haue built an Antichristian Church vpon the Romane Hils , whose imaginary foundation is Peters Chaire , and whose gates are opened and shut with Peters keyes ) Say ( I say ) if , as the Samaritans retained Iacobs Well intire ; so the Pontificians did preserue the Wels of saluation pure , not hauing despitefully stopt them vp , as the Philistims did Abrahams Wels : yet , as the woman of Samaria said to Christ ; The Well is deepe , and thou hast nothing to draw withall : so the Well of saluation is deepe , what is there then to draw withall ; that , as Esay faith , yee may with ioy draw water out of the Wels of saluation . This may therefore be fitly obiected to the Church of Rome , which the Samaritan woman foolishly obiected to Christ : The Well is deepe , and thou hast nothing to draw withall . Nothing ? yea nothing ; not so much as a small sheard to take water withall out of the pit , as Esay speaketh : For there is no line to reach , no bucket to take the liuing waters out of Gods Well , but onely Faith. With this it was , wherewith the Samaritan woman her selfe , both drew and dranke of the true liuing water , out of Iacobs true liuing Well , and the Wel was Christ. With this Faith it was , wherewith the woman with the bloudy issue drew the liuing water out of Christ , which washed away the running bloudy issue of her sins : For it was her faith , that made her whole , and that by Christs own testimonie . With this faith it was , that the blinde man in the Gospell went and washed in the Poole of Siloam , yea in the soft running waters of Shilo , Iesus Christ , by vertue wherof he returned seeing . But the Church of Rome doth not deny faith . True. Yea but euery faith will not reach this Well , nor comprehend this Water : let vs see therefore , what that faith is which the Pontificians hold , and whether it will hold water , as we say . And now are wee come to the maine point of the matter of our iustification : as Soto confesseth , that this doctrine of faith it selfe , is the princeps Controuersia , the head controuersie betweene the Pontificians , and whom they call the Lutherans . But , as the same Soto saith , ibid. Est lis haec de sola fide , adeo tum à suis exordijs abstrusae , tum ob diuturnam vtrinque pugnam obuoluta ac implexa , vt ad eruendam veritatem vix nobis alicunde pateat aditus : This controuersie of sole faith ( saith he ) is both from the first originall of it so abstruse , as also by reason of the continual contentions on both sides , so inuolued and intricate , that to cleare the truth , we can scarce finde where to beginne . And herein he saith perhaps too true . But the Pontificians treading this endlesse maze , may thank their owne Shoolemen , who first drew this Labyrinth , filling it full with the many meanders of their manifold distinctions , whereby they haue so intoxicated euen their strongest brains with often turnings , as it is no maruaile , if subtile Soto himselfe , and others of his society , doe so much busie themselues in vaine to finde the right doore of faith , as the blinde Sodomites were puzled in seeking the doore of the righteous Lot , which they could not finde out . So that for a man to go about to tread this Pontifician Maze , may seeme an endlesse labour . But if wee repaire to the Councell of Trent , therein wee shall finde the whole spawne of the errours of faith compact in one lumpe together . The Councell of Trent , or the Church of Rome ( which you will ) acknowledgeth and admitteth only one kinde of faith , namely , an Historicall faith , which ( say they ) is common to all men , good and bad , yea common to the very Diuels themselues . The summe whereof is set down in the fifteenth Chapter of the sixt Session , and in the twenty eight Canon : Their words are these , Aduer●us etiam hominum quorundam callidaingenia , qui per dulces sermones , & benedictiones , seducunt corda innocentium , asserendum est , non modè infidelitate , per quam & ipsa fides amittitur , sed etiam quocunque alio mortali peccato , quamuis non amittatur fides , acceptam iustificationis gratiam amitti : diuinae legis doctrinam defendendo , quae à regno Dei non solum infideles excludit , sed & fideles quoque fornicarios , adulteros , molles , masculorum concubitores , fures , auaros , ebriosos , maledicos , rapaces , caeterosque omnes , qui laetalia committunt peccata , à quibus cum diuinae gratiae adiumento abstinere possunt , & pro quibus à Christi gratia separantur : That is , Also against the cunning wits of certaine men , which by * sweet words , and benedictions , seduce the hearts of the innocent , wee are to affirme , that not onely by infidelity , whereby euen faith it selfe is lost , but also by any mortall sinne whatsoeuer , although faith bee not lost , yet the grace of iustification being receiued , is lost : maintaining the doctrine of Gods law , which excludeth from the Kingdome of God , not onely vnbeleeuers , but also beleeuing or faithfull fornicators , adulterers , effeminate , abusers of themselues with mankinde , theeues , couetous , drunkards , raylers , extortioners , and all other , that commit deadly sinnes ; from which they might haue abstained by the helpe of Gods grace , and for which they are separated from the grace of Christ. In which words , we may obserue two remarkeable things , concerning the Popish faith : first , that it hath no coherence with the grace of iustification , seeing ( as they teach ) the grace of iustification may be lost , and yet faith remaine stil in a man : the second is , that this faith of theirs is cōmon to whoor-mongers , to adulterers , and all kind of lewd persons , whom they cal beleeuing or faithfull , though shut out from the kingdom of God. To this they adde also the twenty eight Canon : Si quis dixerit , amissa perpeccatum gratia , simul & fidem semper amitti : aut fidem , quae remanet , non esse veram fidem , licet non sit viua : aut eum , qui fidem sine charitate habet , non esse Christianum : anathema sit : If any man shall say , that grace being lost by sinne , faith together with it , is alwaies lost : or that which remaineth , is not true faith , though not a liuing faith : or that he , who hath faith without charitie , is not a Christian : let him be accursed . So that according to Romes doctrine , a man may haue faith , and want grace : and a dead faith with them is a true faith : and faith without charity may serue to make a Christian. According to which doctrine , the Diuell should haue a true faith , and consequently not to bee denyed to bee a Christian : Euen as the Turkes call their circumcised , Mussel-men , that is , true Beleeuers ; such true Beleeuers may the Pontificians be allowed to be . Vega giues the reason of this . Quod sancta Synodus fidem peccatorum fidem veram appellauit , &c. That the holy Synod of Trent , called the faith of sinners true faith , surely she did it being compelled of you ( O ye Lutherans ) being desirous by a fit terme to make plaine to all men the Catholicke doctrine of the identity of faith vnformed and formed . And lest any hereby should bee deceiued , therefore shee hath put this qualification , licet non sit vi●a , although it be not a liuing faith . And yet the same Vega saith there , Quod si Lutherus , &c. If Luther had only said , that which he writ in his Commentary vpon the Galathians , Si vera fides est , &c. If faith be true , and if a man be truly a Sonne , charitie shall not be wanting ; we had neuer opposed him . Yea Vega , but take Luthers meaning withall , That wheresoeuer true faith is , there is charity ; and then you will retract your words , and hold on your opposition , not against Luther , but against the truth . Soto also puts the matter out of doubt , saying , That fides mortua propriè est fides , the dead faith is the proper faith . And chapt . 8. ibid. That this faith doth not only fictè , fainedly , or falsly , as Lutherans say ( saith hee ) sed propriè , legitimè , & verè , but properly , legitimately , and truly , make a man a Christian , and the member of Christ : according to the Text. But thus we come to discouer the Councels reasons , why she cals a dead faith a true faith : as also her meaning , where she saith , That the instrumental cause of iustification is the sacrament of Baptisme , which is the sacrament of faith ; sine qua , without which faith , no man euer came to be iustified . This might giue some colour to iustification by faith ; sauing that they say , They may haue faith without iustification . And againe in the same Chapter , whereas they equiuocate egregiously , saying , That faith , vnlesse hope and loue be added to it , doth not perfectly vnite vs vnto Christ ; alledging that of Iames , Faith without workes is dead and fruitlesse : and that of Paul , That in Christ Iesus neyther circumcision auaileth any thing , nor vncircumcision ; but faith which worketh by loue : yet they meane no other faith , but that which is by nature voyde of loue , and hope , seeing it can subsist without them . And so consequently the faith that they hold and maintaine , is no liuing , but a dead faith , which may bee in the damned , yea which is in the very Diuels . And for the further opening and confirming of the Councels minde ●●●his maine point , let vs heare further what her two Champions and Expositors , Vega and Soto in their learned Commentaries vpon this Session of the Councell , haue said concerning their iustifying Faith. These , as all other Pontificians at this day , taking the Councell of Trent for their guide and rule , as Bellarmine and others , with one mouth do affirm , That there is no kinde of Faith , but one : as Soto saith , Eadem vniuersorum fides est : The Faith of all men is one and the same . Indeede in the sixt Chapter of the same Booke , he sets down a two-fold acception of Faith : the first , of that Faith which he cals a morall vertue , which is in the will : the other , an intellectuall vertue , in the vnderstanding . The first he takes for fidelity in keeping ones word : The second for the credit giuen to it . In this latter sense Soto takes that Faith , which is in man towards God : and what this Faith is , he further sheweth in the seuenth Chapter , where he propounds two things concerning faith : first , Quod nullatenus duae , sed vna ▪ penitus Fides est , qua credimus vniuersa reuelata , sine histori● sin● , sine promissiones , sine pr●ceptiones , aut consilia : first , that there bee not two , but altogether one Faith , whereby we beleeue all things reuealed , whether they be histories , or promises , or precepts , or counsels . The second is , Quod promissionum assensus , ad fidem Catholicam pertinens , non est specialis ille , quo quisque de se credit , seu recipere modo , seu habere iam gratiam ; sed ille in genere , quo firmiter credimus , Iesum Christum vniuersalem esse Redemptorem , &c. That the assent of the promises , appertaining to the Catholicke faith , is not that speciall assent of faith , whereby euery man beleeueth of himselfe , that hee eyther now receiueth , or hath grace already ; but that generall assent , whereby we firmly beleeue , that Iesus Christ is an vniuersal Redeemer , &c. Therefore that wee may trace these Pontificians to their fourmes or holes , we will insist in their owne foot-steps ; and first shew what species , or kinde of faith they hold : and secondly , what qualities they appropriate vnto it in particular . First therefore what kinde of faith they meane , wee haue had the testimony of the Councell of Trent ioyntly , and generally ; and then more particularly , the Commentary of Soto vpon it : namely , that it is a meere Historicall faith , common both to good and wicked men . To whom also wee will adde Vega's iudgement and Commentary , who also excludeth all kindes of faith , but this one Historicall faith , as any way requisite to iustification : Nor doth any of them allow vnto faith any other worke in iustification , but onely as it disposeth a man thereunto . Let vs heare Vega's owne words , who not fearing to blaspheme the doctrine of faith deliuered by Christ and his Apostles , by peruerting it to serue his Antichristian doctrine , saith : Et Paulus & caeteri Apostoli , imo & ipse Christus , cum fidei tribuebant nostram salutem & iustificationem , cum & eam exigebant ab eis , quibus praedicabant ; agebant de fide , per quam acquirere possumus , & verè acquirimus iustitiam , docebantque nos dispositionem , qua nos ex parte nostra disponimus ad gratiam ; sed ista fides non est fides formata , aut saltem non in quantum formata , habet ista essicere : both Paul and the other Apostles , yea euen Christ himselfe , when they attributed to faith our saluation and iustification , and required it of those , to whom they preached ; they handled that faith , by which we may acquire , and doe truely acquire righteousnesse , and they taught vs that disposition , whereby on our part we dispose our selues to grace ; but this faith is not a faith formed , or at least not as it is formed , doth it effect these things . And by and by he explaines this more clearely , saying : Fides formata non est via , neque dispositio ad iustitiam nostram , siquidem illa iam habet secum praesentem iustitiam : Faith which is formed , is not the way , nor the disposition to our righteousnesse : for this already hath righteousnesse present with it . It remaines therefore that Vega alloweth no faith in iustification , but that which is vnformed , or voide of charity , and that this serues onely to dispose a man to iustification , which iustification charity possesseth , when once it hath giuen forme and life to faith . Now Vega in the former question , among other sundry acceptions of this word Faith , doth most willingly imbrace , and pitch vpon that , which signifieth credulity , or aptnesse to beleeue , or a perswasion , or a firme and certaine assent : sed ineuidens tamen ; but yet vneuident . And omitting others , this hee most diuinely proueth out of a prophane Author and Historian , Titus Liuius . As also out of the Poet Virgil : Credo equidem , neque vanafides genus esse Deorum . I verily beleeue there is a generation Of Gods , nor is my faith a vaine imagination . This example Vega worthily puts among others , to demonstrate and exemplifie that faith , which the Pontificians haue and hold concerning God , and their owne saluation , by way at least of disposition , as we haue said . Now this faith , taken for credulity , or perswasion , or assent , but vneuident , hee diuides into sundry branches ; as either it is humane or diuine : humane , when we beleeue mans sayings ; diuine , when we beleeue Gods sayings . This diuine Faith , hee sub-diuideth into actuall and habituall . The actuall Faith hee cals a firme and certaine , but vneuident assent of those things , which are reuealed of God. That it is a firme and certaine assent , it exceeds opinion : that it is vneuident , it is inferiour to the intellect or vnderstanding science , and sapience , which are intellectuall vertues , hauing clearnesse and euidence . Habituall Faith is a certaine intellectuall habit , whereby the vnderstanding is made apt and disposed to the actuall Faith. This habituall Faith he further diuides into fidem acquisitam & infusam ; into faith acquired and infused . Faith acquired , is a habit fitting vs the more easily to beleeue , being acquired by the frequency of the acts of Faith. Faith infused , is a certain supernaturall habit , and altogether of a diuine condition , infused by God into our vnderstandings , that by it wee may easily , and certainly , and vndoubtedly assent vnto diuine reuelations . Verùm hic habitus , &c. but this habit ( saith hee ) may be both in righteous men , and in sinners , as all Catholicke Doctors for certaine hold , and experience it selfe declareth . Lastly , he diuideth Faith in fidem informem , & formatam ; into faith vnformed , and formed . Faith vnformed , he cals a habit of Faith , separated from charity . Faith formed , is a habit of Faith , conioyned vnto charity , and hauing it present with it . Although these in habit are both one ; for as charity ioyned to Faith , makes it to be formed : so being remoued from Faith againe , leaues it as it found it , vnformed . This is the perplexed doctrine of the Pontificians , or Church of Rome , concerning Faith ; who , though they be so barren of distinctions , as not to finde out the true kindes of Faith , grounded on the holy Scriptures , but Babylonishly confound them all in one : yet againe they shew their pregnant and fruitfull veine in distinguishing , when as they diuide and subdiuide this poore Faith of theirs into so many parts , as at length it comes to iust nothing . Not vnlike to Cyrus King of Persia , who in his expedition towards and against Babylon , being to passe ouer the riuer Gyndes , which afforded him no Ford to passe , but by shipping ; one of his holy white steeds proudly assaying to swimme ouer , and so being drowned , hee thereupon in reuenge of his holy horse , vpon that goodly riuer , threatned he would so diminish and diuide this riuer , as women should easily wade ouer it , and not vp to their knees . So hee set his numerous Army aworke for a whole yeare , to diuide the riuer into three hundred and threescore branches , and so being as good as his word , passed on the next summer to conquer Babylon . So deale the Pontificians with sauing Faith ; which , being as a goodly riuer , able to carry the fairest ships of richest fraight , bound for the holy Land , onely because it will not suffer their proud inherent holinesse , by the vertue of its owne strength , to passe ouer , they doe so cut and mince it , as they make it common ( such is their common Faith ) for all passengers , tagge and ragge , to passe through vpon their owne legs . Now let vs see which of these branches of Faith , Vega in the name of the Councell of Trent , and Church of Rome , layes speciall hand on ; whether on the actuall or habituall , acquired or infused , formed or vnformed . Vega shuts out all other Faith from the meaning of the Apostle in all those places , where he attributes iustification vnto Faith , but onely the actuall Faith. All habituall Faith , whether acquired or infused , he peremptorily excludeth , maugre all those that say the contrary , of what authority soeuer . Now what this actuall Faith is , we haue heard by Vega himselfe , that it is a credulity , or perswasion firme and certaine , but vneuident . Note here , how this Babylonish builder contradicts and confounds himselfe in one breath . If this Faith of his be a firme and certain perswasion , how is it vneuident ? and if vneuident , how is it a firme or certaine perswasion ? Indeed this Vneuident helpes all . It is like the picture of Venus drawne by Apelles , who being not able to delineate and beautifie her face to the life , drawes an artificiall shadow of a vaile or curtaine ouer it . But what might bee the meaning of this word Ineuident ? Surely , I finde not Vega very free to explaine himselfe in this point . Onely in one place , he seemeth to vnderstand by it , such an assent or faith , as we giue meerly for the authority of him that speaketh . And so it may very well be said to be ineuident , not onely in regard of any particular perswasion of good towards a mans selfe , from him that speaketh , but also of the particular truth to be beleeued . This ineuident Faith is not vnlike the Iesuiticall blinde obedience ; when only the authority of the commander is respected , not the equitie of what is commanded . But the most commodious property of Vega's ineuidence , is to leaue it , as we finde it , ineuident . For the maine drift of the Pontificians is , to fould vp Faith in a cloud , that no man should know it . And therefore Vega , to dazell our eyes , would haue vs beleeue , that the Apostle Paul , where hee speakes of iustifying Faith , meanes not eyther Faith vnformed , or Faith formed in particular , but Faith in generall . O miserable selfe-blinding Cardinall ! would you also cast a myst before the Apostles eyes , that hee should not see what he said ? was euer impudencie and folly so yoaked together ? But what 's the reason , that Vega will not pitch vpon one certaine and distinct Faith , specially meant by the Apostle ? The reason is not hard to giue : For if Vega should say , that the Apostle meant Faith vnformed , then the expresse words of the Apostle would euidently confute him , where he commendeth Faith working by loue . And againe , if Vega should confesse , that the Apostle elsewhere meant that Faith which worketh by loue , then it must needes follow , that Faith doth truly iustifie , and not barely dispose a man to iustification , as Vega would haue it . But Vega hath another pretty euasion for this . For he saith , Aliud est , &c. It is one thing to say , that those places of Scripture , wherein our iustification is attributed to faith , are to be vnderstood of Faith formed ; and another , that they are to be vnderstood of Faith , which worketh by loue . For although ( saith he ) others take these two , for one kinde of Faith ; yet we thinke these two to be most distinct , and by no meanes to be confounded together : Prius enim est , &c. For Faith working by loue , goes before Faith formed by charity : because ( saith he ) for this end it workes by loue , that it may obtaine the holy Ghost ; and by it charity , wherewith it may be formed . O admirable subtilty , surpassing all Philosophy , all Diuinitie ! How doth Faith worke by loue , before it haue charity ? Or what is that loue the Apostle speaketh of , but charity ? Or is the Apostles Faith working by loue , a Faith vnformed ? O Vega ! let me say that to thee truly , which Agrippa falsly applyed to Paul ; Vega , thou art besides thy selfe ; too much learning maketh thee madde . For I am sure Vega cannot answer for himselfe , as Paul did , I am not madde , but speake the words of truth and sobriety . For Vega's wordes are meere contradictions , senslesse and corrupt , vnsauory salt . Such is his sophisticate Sophistry , and frothy wit , that it may bee said to him as the Prophet saith to Babylon , Thy wisedome , and thy knowledge , it hath peruerted thee : or as the Vulgar hath it , Hath deceiued thee . I know , their shift is to say , There is a loue in man vpon the first grace , disposing him to iustification , wherby he beginnes to loue God aboue all things . And i● not this loue the highest degree of charity that can bee ? If this loue be not charity , it is meere vanitie . But to sum vp the totall of that which Rome teacheth concerning faith in Iustification , as we find it either expressed or implyed in the Councell of Trent , & illustrated by her most pregnant Interpreters : First , they allow or acknowledge but one kinde of Faith in the Scriptures , common to good and bad . Secondly , that this is the Catholicke Faith of the Church , the obiect whereof is the whole word of God , written and vnwritten . Thirdly , that this Faith is a meere Historicall Faith , which may be in the very Diuels and damned . Fourthly , that this Faith is formed by charity ; which while it hath , it is a liuing faith , but losing it , it is dead and vnfruitfull . Fiftly , that this Faith , euen without charity , dead and fruitlesse as it is , yet is sufficient to make a man a Christian , and a Beleeuer . Sixtly , though they admit of no other Faith to Iustification , yet that this Faith doth not iustifie by their owne confession , but may be in a man that is not iustified . Seuenthly , that a man hauing this Faith , whereby he is made a Christian , and a beleeuer , yet for all that hee may goe to Hell. Lastly , notwithstanding all this , yet this Faith is a true iustifying Faith , though it bee dead . This is the expresse perplext doctrine of the Church of Rome concerning Faith , without any equiuocation at all . Come wee now to examine the truth of this doctrine . CHAP. XII . Wherein Romane-Catholicke Doctrine , concerning the kinde of iustifying Faith , is confuted , and the Catholicke Doctrine confirmed : also of Faiths obiect , and subiect . FIrst , whereas they allow no Faith in Scripture , but one , which they ground vpon that of the Apostle , Ephes. 4. 5. One Faith ; it is euident they build vpon a wrong ground . That there is but one Faith , in the Apostles sense , it is true ; that is , but one sauing and iustifying Faith : but that this faith is that , which the Romane Catholicks only allow of , is vtterly false and fabulous . And yet they cal this the iustifying faith , which Vega describeth thus : Fides cui sacrae literae nostram tribuunt iustificationem , &c. That Faith , to which the holy Scriptures attribute our iustification , is for the most part , and specially , the Faith of the only Mediator betweene vs and God : or , to speake more plainely , it is the Faith of Iesus Christ ; to wit , a credulity , or perswasion , whereby we certainly and vndoubtedly beleeue , that we may possibly be saued by him alone ; and also other things , which are deliuered eyther by himself , or by his Church , or by his Apostles , which we are to beleeue concerning his life , death , resurrection , glory , and dignity , and grace . Note here the nature of the Pontifician Faith : They call it the Faith of the only Mediatour , between vs and God. This is well said : but it is with limitation ; it is but vt plurimum , for the most part . Therefore this is not the true Catholicke faith , as we shall see anone . Then they call this Faith a credulity or perswasion , wherby we certainly and vndoubtedly beleeue . How ! Certainly and vndoubtedly beleeue ! This may passe for good Catholike doctrine . But what do we certainly and vndoubtedly beleeue ? namely , Per cum vnum nos posse saluari , That we may possibly be saued by him alone . So they place their faith in a possibility of saluation by Christ. But is this all ? No : this faith hath for its full and adaequate obiect , as the entire rule of it , whatsoeuer is reuealed , or deliuered by writing , or tradition , either by Christ himselfe , or by his Church , or by his Apostles . So that this faith must bee regulated as well by that which the Church saith ( and what he meaneth by the Church , we all know ) as what Christ and his Apostles haue said ; as well by traditions , Romes vnwritten word , as by the written Word of God. Nay , the Councell of Trent goes farther , making the maine rule of faith to be that sense and meaning , which the Church ( alwayes vnderstand of Rome ) hath or shall set downe , concerning all things written and vnwritten . And this is the Romane-Catholike faith . Now if this faith of theirs bee the iustifying faith , how comes it to passe , that they that haue this faith , are not iustified by it ? And if men hauing this faith , may notwithstanding be damned , and carry it with them to hell , how is it a iustifying faith ? But with Romes good will , we must not touch vpon particulars . Suffice it , there is one faith , and this is the Catholicke faith of Romane-Catholicke beleeuers . There is but one faith , say they , whether it be formed or vnformed , which they take from the Scoria of the Schooles forge : For Aquinas saith , that faith formed or vnformed , is one and the same in kinde , and in number , as the Logicke terme is . Indeede Aquinas might speake his pleasure of faith formed and vnformed , as being the first Forger of the forme of faith . Whereas if this Scoria be but cast into the Test , it will presently fume into the ayre . For , according to Philosophy ( Aquinas his profest and pretended proper element ) a thing without forme , is non ens : if it be Tohu , it is Bohu too , Gen. 1. 2. For the forme giues the being to the thing . Now the faith of Deuils , and of the wicked , wanting a forme , as Pontificians say , is no faith at all . But the faith of Deuils is not no faith ; a faith it is , therefore a forme it must haue . What forme ? Indeede , as Scaliger saith , the formes of things are hard to be found out : But euery thing that hath but a name , must haue a forme , that giues the being . Now that the faith of Deuils hath a forme proper vnto it , is manifest , because it hath a speciall act and motion in beleeuing , which springeth from the proper forme of it . The act of the Deuils faith is to beleeue that God is , and that he is true in his word , and iust in his iudgements ; so , as it maketh the Deuill to tremble withall . If therefore the Deuils faith hath a speciall forme , to giue being vnto it , then this forme puts a specificall difference betweene the Deuils faith and the Saints faith . For euery thing is differenced in kinde from another , by its proper forme . As therefore the Saints faith hath a speciall forme , to difference it from the faith of Deuils ; so the Deuils faith hath a proper forme , to difference it specifically from the faith of Saints : as the beasts soule is by the forme of it , differenced from a mans soule . And the forme makes the maine difference . But this by the way , to shew how these Philosophicall Doctors defile their owne nest . To proceed . That there is but one faith whereby we are saued , all Catholike Diuines haue euer taught : but that the liuing faith , which they call formed , and the dead faith , which they say is vnformed , should be all one faith in kinde , this is a mysterie neuer known , nor I suppose , euer so much as dreamt of by any of the ancient Catholick Doctors of the Church . Leo , sirnamed the Great , who was Bishop of Rome about the yeare of Christ , 440. while as yet the faith of that Church was truely Catholike ; he saith : Vna fides iustificat vniuersorum temporum Sanctos : & ad eandem spem fidelium pertinet , quicquid per Mediatorem Dei & hominum , Iesum Christum , vel nos confitemur factum , vel Patres nostri ad●rauere faciendum . A sentence worthy to be written in golden letters . One faith ( saith he ) doth iustifie the Saints of all times : and it appertaines to the same hope of the faithfull , whatsoeuer eyther we confesse already done , or our Fathers adored should be done by the Mediator of God and men , Iesus Christ. Note here , this good old Bishop of Rome acknowledgeth one faith . What faith ? A iustifying faith . What ? A faith common to reprobates ? No : such as iustifieth the Saints . What Saints ? Those of the Popes Canonizing ? No : The Saints of all times ; such as were long before the new order of Saints instituted by the Pope , long after St. Leo. Such Saints as are not mentioned in the Popes Calender : namely , all those Saints of the old Testament , whereof the Popes Rubricke hath none . As the same Leo saith : Omnes Sancti , qui Saluatoris nostri tempora praecesserunt , per hanc fidem iustificati , expectantes vniuersalem credentium redemptionem in semine Abrahae : All the Saints , who liued before the times of our Sauiour , are iustified by this faith , expecting the vniuersall redemption of beleeuers in the seed of Abraham . And in his fourth Sermon vpon the Epiphany : Hoc est , quod iustificat impios , hoc est , quod ex peccatoribus facit Sanctos , si in vno , eodemque Domino nostro Iesu Christo , & vera Deitas , & vera credatur humanitas : This is that which iustifieth the vngodly , that is , of sinners maketh Saints , if in one , and the same our Lord Iesus Christ , both the true Deity , and the true humanity be beleeued . Hee putteth this particle of beleeuing the truth of Christs two natures in one person , as pointing at the Heresies of Nestorius and Eutyches , which in his time were very hot , and tended to ouerthrow the truth of his two distinct natures in the vnity of his person . This I note by the way , lest the Pontificians should say , that this good Leo meant onely a generall saith concerning Christ. But we see the Catholicke doctrine of those purer and more virgin times of the Church , was , that there was but one iustifying faith , and this not common to good and euill , elect and reprobate , promiscuously ; but such as did truely iustifie the wicked , and of sinners make Saints . So that whosoeuer had this faith , were effectually iustified , and , without the helpe of the Popes Calendar , made reall , not titular Saints . Augustine also saith : Vna fides est , quae omnes saluos facit , qui ex carnali generatione in spiritalem renascendo saluantur , terminata in eo , qui venit pro nobis iudicar● & mori : It is one faith that saueth all , which of carnall generation , being spiritually regenerate , are saued ; their faith being bounded in him , that came to bee iudged , and to dye for vs , the Iudge of quicke and dead . And againe ; Ea fides iustos sanauit antiquos , quae sanat & nos ( id est ) Mediatoris Dei & hominum , &c. That faith healed the righteous of old , which healeth also vs ( to wit ) the faith of the Mediator of God and men , &c. So that there is but one sauing and saluing faith of all the regenerate . And this is according to the expresse doctrine of the holy Scriptures , which put an vnreconcilable opposition betweene a dead Faith and a liuing Faith ; betweene that Faith which is common with the Deuils and Reprobates , and that which is proper and peculiar to the elect Saints . Hence it is , that the Scripture cals that Faith , whereby we are iustified , a holy Faith : yea , a most holy Faith , Iude 20. Also , the Faith giuen to the Saints , Iude 3. It is called also , Fides electorum ; the Faith of the elect . Tit. 1. 1. St. Peter cals it a precious Faith. Therefore sauing and iustifying Faith , being that most holy Faith which is proper to the Saints , and to the Elect , it cannot possibly bee the same with that Faith , which is in the Reprobate and Deuils , but differeth from it both specie & numero ; in kinde and number , as the Logicians speake . This doctrine of iustifying and sauing Faith , peculiar and proper to Gods elect Saints , and not common with any other whatsoeuer , is further confirmed by the Catholicke Doctors of former ages . Gregory sirnamed also the Great , Bishop of Rome , about the yeare 590. in his Morals speaking of Faith ; saith : Electi omnes eum , quem fide cognouerunt , videre quoque per speciem anhelant ; ●uius amore flagrantes aestuant , quia eius dulcedinis suauitatem iam in ipsa sua fidei certitudine degustant : All the elect ( saith hee ) doe striue to see him by face , whom they know by faith ; with whose loue being inflamed they boyle , because they now in the very assurance of their faith taste of the delicacy of his sweetnesse . This Bishop of Rome doth denominate and appropriate the Faith , whereby we now know God , and hereafter shall certainely see God face to face , to the Elect onely , and to all the Elect. And in his Homilies vpon Ezechiel , he saith : Omnes Electi , siue qui in Iudaea esse potuerunt , siue qui nunc in Ecclesia existunt , in Mediatorem Dei & hominum crediderunt , & credunt , qui praecunt , & qui sequuntur , Osanna clamant : Osanna autem latina lingua , Salua nos , dicitur ; ab ipso enim salutem & priores quae●ierunt , & praesentes quaerunt , & benedictum qui venit in nomine Domini confitentur : quoniam vna spes , vna fides est praecedentium atque sequentium populornm : All the Elect ( saith hee ) whether those that were in Iudea , or which now are in the Church , haue beleeued , and do beleeue in the Mediator of God and men ; which goe before , and which follow after , crying , Osanna . Now Osanna in the Latine tongue is interpreted , Saue vs : for of him both they that went before haue sought , and those that liue now doe seeke , saluation ; and confesse him to beblessed , that commeth in the Name of the Lord : because there is one hope , one faith of the People , past , present , and to come . St Augustine speaketh to the same purpose , Antiqui omnes iusti , ex fide , qua nos viuimus , vna eademque vixerunt , Incarnationem , Passionem , Resurrectionemque Christi credentes futuram , quam nos credimus factam : All the ancientiust men , liued by that one and the same faith , by which we liue : beleeuing the Incarnation , Passion , and Resurrection of Christ , which was to come , which we beleeue already fulfilled . What clearer testimony can be desired , to set forth the vnity of that sauing faith , which is common and proper to all the Elect people of God in all ages , in the communion and propriety of which faith , none but the Elect alone haue a part . But the same Gregory saith elsewhere , in the title of one of his Dialogues , Quod sine fide neque infidelis viuat : That euen the infidel doth not liue without Faith. But what Faith ? himselfe answereth , Habent etiam infideles fidem , sed vtinam in Deum ; quam si vtique haberent , infideles non essent : Infidels haue faith ( saith he ) but I would to God it were faith in God : which faith if they had , they should not be infidels . Let me here adde one authority of Fulgentius an African Bishop , who liued betweene the times of these two Bishops of Rome : Virtus est fides , non qualis in Daemonibus inuenitur , sed qualem Deus Sanctis suis donat , quos ex imptetate iustificat : Faith is a vertue , not such a faith as is found to be in the Diuels , but such as God giueth to his Saints , whom hee iustifieth from sinne . Therefore faith being a vertue giuen to Gods Saints , whereby they are iustified , how can this Faith bee in the Diuels , or Damned ? And St. Augustine to the same purpose , speaking of Peters Faith , proper to the Elect , saith , Dic , quae fides ? Quae per dilectionem operatur . Hanc daemones non habent fidem , quae per dilectionem operatur , sed soli serui Dei , soli Sancti Dei , soli fide filij Abrahae , soli filij dilectionis , filij promissionis ; ideo est & charitas dicta : Tell me , what faith had Peter ? That which worketh by loue . This faith which worketh by loue , the Deuils haue not , but only Gods seruants , only Gods saints , onely the sonnes of Abraham by faith , onely the sonnes of loue , the sonnes of the promise ; therefore it is called also charity . Note here , how St. Augustine puts a distinct difference , between that kinde of Faith of Gods saints , which is neuer separated from charity , but alwayes working by loue ; and that in the Deuils and damned , which is not capable of charity , no more than the Salamander of heat . Discernenda est ergo fides Daemonum à fide Sanctorum . Plane discernenda vigilanter & diligenter : Therfore ( saith he ) the faith of the Diuels is to be discerned from the faith of the Saints : Yea , it is to be heedfully and carefully discerned . Yea , the whole current of ancient Fathers runne mainly to proue , that sauing and iustifying Faith , is a Faith proper to the Elect and Saints of God ; and meerely distinct in kind and nature from that faith , which is common with reprobates and deuils . Hence it is , that they giue sauing and iustifying Faith such Epithets , and Attributes , as doe distinguish it from the faith , which is in the reprobate and damned . As they call it Sancta , integra , vera , viua , non reproba fides , &c. A holy , intire , true , liuing , not a reprobate faith . Origen saith , Certum est , quod remissionem peccatorum nullus accipiat , nisi detulerit integram , probam , & sanctam fidem , per quam mercari possit Arietam , cuius natura haec est , vt peccata credentis abstergat : It is certaine , that none can receiue remission of sins , vnlesse he bring an entire , godly , and holy faith , wherewith he may buy the Ramme , the nature whereof is this , to take away the sins of the beleeuer . And againe , Si fidem obtuleris , tanquam precium ( hoc est Siclum sanctum ) Christo velut Ariete immaculato in hostiam dato , remissionem accipies peccatorum : If thou shalt offer thy faith , as a price ( that is the holy Sicle ) hauing Christ as an immaculate Ramme offered vp in sacrifice , thou shalt receiue remission of sinnes . This ancient Doctor of the Church cals faith a price , as Peter cals it a precious faith . Chrysostome vpon the third Chapter to the Romanes , saith , What is the Law of Faith ? To be saued by grace . Hee declareth the power of God , that not only he saueth , but also iustifieth , and glorifieth , without the helpe of any workes , but requiring only faith . If therefore God do saue , and iustifie , and glorifie vs by faith , without the helpe of any workes concurring in our iustification ; then surely wicked and godlesse men , so remaining , whatsoeuer other faith they may haue , they haue nothing to doe with this iustifying Faith , by which most properly we are called Fideles . Theophylact saith , Qui credit in Filium , non iudicatur . Nunquid si immundam egerit vitam , non iudicatur ? Maximè quidem . Non e●im verè fideles sunt eiusmodi : Hee that beleeueth in the Son , is not condemned . But if a man leade an impure life , is he not condemned ? Yes doubtlesse . For such men are no true beleeuers . St. Basil saith , What is the property of a Christian ? Faith working by loue . The Faith then of a Christian , is not separate from loue : for it is alwayes operans , working by loue . And the same Father addeth : What is the property of Faith ? A ful perswasion without reasoning , &c. where the same Father sheweth other common properties of faith ; as it apprehends the truth of Gods Oracles , and is true it self● , without adding or detracting . Our Sauiours words in the third of Iohn , v. 16. are very powerfull , God so loued the world , that he gaue his onely begotten Sonne , that whosoeuer beleeueth in him , should not perish , but haue euerlasting life . Whence issueth this conclusion , Whosoeuer beleeueth in Iesus Christ , shall neuer perish . But wicked men , by the confession of Pontificians , although they beleeue , do perish . Therefore that faith or beleefe which wicked men haue , is not that faith or beleefe in Christ , which will not suffer any man to perish . St. Augustine to this purpose , vpon these words , Credo in Deum , &c. saith , Non dicit , Credo Deum , vel credo Deo , quamuis & haec necessaria saluti sint . Aliud est enim credere illi , aliud credere illum , aliud credere in illum . Credere illi , est credere vera esse , quae loquitur : credere illum , credere quia ipse est Deus : credere in illum , diligere illum . Credere vera esse , quae l●quitur , multi & malipossunt : credere autem ipsum esse Deum , & Daemones possunt : credere vero in Deum , soli nouerunt , qui diligunt illum , qui non solum nomine Christiani sunt , sed & factis & vita , quia sine dilectione fides inanis est : cum dilectione fides Christiani , sine dilectione fides Daemonis : I beleeue in God , &c. He saith not , I beleeue that God is , or I beleeue God : although also these are necessarie to saluation . For it is one thing to beleeu him , another to beleeue that he is , and another to beleeue in him . To beleeue him , is to beleeue those things are true which he speaketh : to beleeue that he is , is to beleeue that he is God , or that God is : to be beleeue in him , or into him ( as the Scottish Dialect or Phrase doth more liuely expresse it ) is to loue him . To beleeue those things to bee true which he speaketh , euen many wicked men may doe it : and to beleeue that God is , euen the Diuels can also doe it : but to beleeue in God , they only can skill , which doe loue him , which are Christians not onely in name , but also in their deeds , and life , because faith without loue is vaine : with loue the faith of a Christian , without loue the faith of Diuels . So this holy Father : As elsewhere throughout his workes , he teacheth this as the Catholik doctrine , constantly maintained in the Church of Christ , That sauing and instifying faith , is a faith meerely distinct and different in kinde and nature from that faith , which is in wicked men , and in Diuels , cleane contrary to the Romane Catholicke doctrine ▪ as the like place we alledged before in the sixt Chapter , out of his 29. Tract vpon St. Iohn . And it is also vsed by the Glosse vpon Rom. 4. Vega citeth the place by way of obiection , but leaues it vnanswered , as we haue formerly shewed : For indeede it is vnanswerable . And therefore but only in that one place , and that by way of obiection , Vega in all that voluminous Booke of Iustification neuer meddleth with Credere in Christum , keeping him close to his Text , to wit , the Councell of Trent ; which in that whole and large Session of Iustification not once mentioneth Credere in Christum , as is aboue noted . As also his fellow-Commenter Soto hath not in all his Commentaries vpon this same Session of Trent , ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not the least mention of Credere in Christum . Let vs a little take a second suruey of St. Augustines former speech , wherein he plainely setteth down a three-fold kinde of beleeuing : all which are necessary to saluation , as concurring in euery true beleeuer ; yet so , as the two inferiour kindes of beleeuing are common also to the vngodly , and the Diuels themselues ; as to beleeue that God is , and that he is true in his Word . But that faith , whereby a man beleeues in God , is the highest kinde of faith , and proper only to those that are saued , and common to none else whatsoeuer . Wee cannot better demonstrate the true difference betweene these three distinct kindes of faith , than by paralleling , or comparing them with those three kindes of soules , which the Philosopher setteth downe : the first and lowest kinde of soules , is that which is in plants and trees , called anima vegetati●a , a soule which hath life without sense : the second kind of soules , is that which is in the bruite beast , and is called anima sensitiua , or the sensitie soule , which hath life and sense , but is voyde of reason : the third kinde of soules , which is the highest and noblest , is that which is in man , called anima rationalis , or the reasonable soule , which hath not only life , and sense , but also reason . So there is one kinde of soule in the plant , another in the buite , another in man. And as the sensitiue soule of the beast , which containeth also life in it ( which is the soule of the plant ) is but one soule , and differeth in species and kinde from the soule that is said to bee in the plant : so the reasonable soule of man , containing in it both life and sense , the one common with the plant , the other common also with the beast , is but one soule , and differeth in specie , or kinde from the two other kinds . So it is in the three kindes of faith , which St. Augustine differenceth in their distinct species , or kindes , by three distinct phrases of speech , Credere Deum : credere Deo : & credere in Deum . Credere Deum , To beleeue that God is , is the lowest kinde of faith , and is in the very Diuels : Credere Deo , or to beleeue God , is the second kinde of saith ; containing also , and implying the former , to wit , to beleeue that God is ( for a man cannot beleeue God , vnlesse he beleeue that God is : ) and this faith is in wicked and godlesse men : But credere in Deum , to beleeue in God , which is the true sauing and iustifying Faith ; containing also and implying in it the other two , of beleeuing God , and beleeuing that God is , is the highest kinde of Faith , and proper onely to the elect Saints , and seruants of God. As the same Augustine saith : Si creditis in eum , creditis eum ; non , si creditis eum , creditis in eum : If ye beleeue in him , ye beleeue him ; not , if ye beleeue him , ye beleeue in him . As therefore the soule of man , is not the same in kinde with the soule of the beast , and the soule of the plant , though each be called anima , or soule ; so sauing faith , which is to beleeue in God , is not the same in kinde with the faith of Deuils , and wicked men . And as the soule of the beast , though it haue both vegetation , which is the soule of the plant , and sense also , proper to it selfe , yet is but one soule ; and mans reasonable soule , although it haue both vegetation and sense ioyned with reason , yet is but one intire soule , vegetation , sense , and reason , being three distinct faculties of one and the same soule in man : So the faith of wicked men , although it containe the faith of Deuils , yet is but one faith in them ; and sauing faith in the godly , is in kinde but one sauing faith , although it containe in it all the kindes of faith , which concurring in the Saints of God , are so many distinct faculties or properties of one and the same sauing and iustifying faith . And as the vegetable soule or life of the plant , as it is considered alone in the plant , is a distinct kinde from the other soules , as of the beast , and of man ; but being considered as it is in the beast , ceaseth to be a distinct kinde of soule , being now only a faculty or property of the soule of the beast : and as the sensitiue soule of the beast , is distinct in kinde from other soules , as it is the soule of the beast ; but being considered as it is in man , ceaseth to be a distinct kinde of soule , being now onely a faculty or property of the reasonable soule of man : So credere Deum , or credere Deo , to beleeue God , or that God is , are distinct kindes of faith in the Deuils , and wicked men , distinct also in kinde from credere in Deum , to beleeue in God , which onely Gods Saints doe : but credere Deum , and credere Deo , concurring with credere in Deum , in Gods Saints , are not now distinct kindes , but faculties and properties of one and the same sauing faith , distinct in kinde from that of Deuils , and wicked men , and proper only to Gods Saints . Thus haue we , as plainly as we can , illustrated by a similitude the three distinct kindes of faith , in Deuils , in the Damned , and in the Saints , proued and confirmed by Scriptures and Fathers , but mainly against all reason and sense impugned by the Church of Rome , a cruell and vniust step-dame to sauing and iustifying faith . But , say the Pontificians , this faith of theirs , which at the best is , Credere Deo ; to beleeue God , is the onely Catholicke Faith , as that Faith , whose obiect is the whole Word of God in generall , written and vnwritten , written veritles , and vnwritten traditions : and that according to the sense and interpretation of the Church of Rome , or which is the summe of all , the Pope . We are not ignorant of the deepnesse of Satan herein . But as they cannot abide credere in Deum ( which they could heartily wish were put out of their Creed , as in effect they haue already done ) so neither can they indure , that the promises of God in Christ reuealed in the Gospell , should be the speciall and prime obiect of Faith. Onely they allow it a roome in the crowd of all other things , reuealed in the whole Word of God , written and vnwritten , &c. But it is so crowded into a narrow corner , as they haue in a manner quite choaked it ; for , as their Champion and interpreter Soto saith : Eadem vniuersorum fides est , cuius vna , eademque perexigua particula est de promissionibus : There is one faith of all , which hath one particle , & that a very small one concerning the promises . Alas ! what a poore diminution is here ; Particula , non pars : is not this diminitiue enough , but hee must put small ; yea , perexigua , very small ? vnto it , and so leaue a very small , not part , but diminitiue particle for faith in the promises of God ? But Romane-Catholikes must bee content with this poore pittance of faith , no otherwise beleeuing Gods promises , but as other Histories reuealed in the Word , as the Councell of Trent teacheth in her sixt Session , and sixt Chapter : But else , she makes no mention at all of beleeuing in the promises of God , and by faith applying them to our owne soules . No , the Church of Rome is of another spirit : she wants that can did ingenuity , to acknowledge this gracious mysterie of Christ , and of the Gospell . So that these Pontifician Romane-Catholickes , place onely the truth of God ( and well too , if they ioyned not their owne lying traditions ) as the generall obiect of faith ; namely , as a true History to be beleeued . As Soto commenting vpon the forenamed place of the Councell , saith : Ratio Christianis credendi , est summa infallibilisque Dei veritas ; haec autem eadem perlucet in reuelatis omnibus , siue ad Historiam pertineant , siue ad Promissiones : The reason inducing Christians to beleeue , is the soueraigne and infallible truth of God ; and this same s●ineth in all those things that are reuealed , whether they pertaine to the History , or to the Promises . But how doth he vnderstand the faith of these promises ? Sanè quas credimus ( saith hee ) non solum verè esse factas ; sed esse firmissimas , quantum ex parte Dei , nisi nos renitamur : which promises indeed we beleeue , that not only they were truely made , but are most firme , as touching Gods part , vnlesse we resist . But as for speciall Faith in beleeuing and applying the promises of God , quòd non pertineat ; that it appertains not to Catholick Faith ( saith Soto ) is most easie to demonstrate : Fides enim Catholica ex sola diuina assertione , vel promissione pendet ; quod autem quisque aptus sit , & idoneus promisso beneficio suscipiendo , ex humano sensu , & cooperatione etiam pend●t : For ( saith he ) the Catholick Faith depends vpon Gods onely affirmation , or promise ; but that any man may be apt or fit , to receiue the benefit promised , doth depend vpon the sense , and also the cooperation of man. And so he concludes ; Ergo huius Fides non est Catholica : therefore this mans Faith is not Catholicke . So that by Romane-Catholicke Doctrine , a speciall Faith in the promises of God in Christ , is not the Catholicke Faith : for by Catholicke Faith , they vnderstand a generall Faith , such as is the Catholicke Faith of all Romane-Catholickes . And hence it is also , that they place Faith onely in the vnderstanding , as assenting vnto the truth of God in his Word ; and not in the will , in applying and apprehending the goodnesse and grace of God reuealed in the Word . Now to cleare the truth in this point ; The Catholick Faith is so called , not in respect of the generality of it , as if iustifying Faith were onely a generall Faith , or because the generall obiect of it is whatsoeuer is reuealed in the Word as a Historie : but because the true Catholicke Faith , is the Faith of all the Elect of all times , to the end of the world , and because this Faith comprehends all Faith in it . For the true Catholicke Faith doth both credere Deum ; beleeue that God is , and credere Deo ; beleeue that whatsoeuer is contained in the holy Word of God written , is true : and also , credere in Deum ; beleeue in God ; that is , in especiall , beleeue the promises of God in Christ reuealed in the Gospell , that they are not onely true , in respect of God who promiseth , but that they doe belong to euery beleeuer in Christ in particular . As Saint Iohn saith ( speaking of the blessed estate of Gods children , both here , in that they are now the Sonnes of God , and hereafter in the perfect vision of God ) Euery man that hath this hope in him , purifieth himselfe , euen as he is pure . The Apostle Paul setting forth the nature of iustifying Faith , in the example of faithfull Abraham , hee bounds it mainely vpon the promise of God in Christ , as the speciall obiect of Faith. As , Rom. 4. 13. The promise that Abraham should be the heire of the world , was not to him , or to his seede , through the Law , but through the righteousnesse of Faith : for if they which are of the Law , bee heires , Faith is made voide , and the promise made of none effect . Therefore it is of Faith , that it might be by grace , to the end the promise might be sure to all the seede : not to that onely , which is of the Law , but to that also , which is of the Faith of Abraham , who is the father of vs all . And vers . 20. Hee staggered not at the promise of God , through vnbeliefe , but was strong in Faith , giuing glory to God. So wee see that the promise of God , is the speciall obiect of iustifying Faith. And hence it is , that all true beleeuers , who are the children of Abraham , are called the children of the Promise , Rom. 9. 8. They which are the children of the flesh , these are not the children of God : but the children of the Promise are counted for the seed , & heires of the Promise . Heb. 6. 17. Yea the promises of God in Christ are the very sum of the Gospel ; as the Apostle declareth very amply in the third Chapter to the Galathians . As vers . 8. The Scripture foreseeing , that God would iustifie the Heathen through faith , preached before the Gospell vnto Abraham , saying , In thee shall all Nations be blessed . So we see plainly , that the speciall obiect of Faith , is the Gospell of God ; and the Gospel of God , is the promise of God in Christ. This was the summe of all Christs preaching ; The Kingdome of God is at hand , repent yee , and beleeue the Gospell . And so Gal. 3. 22. the Apostle sweetly concludeth this heauenly Doctrine : The Scripture hath concluded all vnder sin , that the promise by faith of Iesus Christ , might be giuen to them that beleeue . Hence also was the Land of Canaan , being a type of the Kingdome of Christ , called the Land of Promise : and Abraham and his sonnes , coheires of the same Promise . What Promise ? For hee looked for a City which hath foundations , whose builder and maker is God , Heb. 11. 10. And by faith he waited for this promise , vers . 9. The Pontificians would faine haue that faith , whose prayses are so predicated in that 11. Chapter to the Hebrewes , to be vnderstood of their kinde of Catholicke faith : to wit , a generall historicall faith . And they alledge the third Verse , and the sixt Verse , &c. Vers. 3. Through faith wee vnderstand that the worlds were framed by the word of God : Hence they conclude their Historicall faith . And , Vers. 6. He that commeth to God , must beleeue that God is , &c. Hence they inferre , that Faith is nothing else , but a certaine assent concerning the truth of God in his essence , a●d in his Word reuealed , and in his promises in generall onely . But if there were no other place of Scripture , to set forth the full nature of true , sauing , and iustifying Faith , this one Chapter were aboundantly sufficient . For the Apostle sets forth this Faith in this Chapter , in his full proportion and lineaments , in all the properties of it . As first , that this Faith beleeueth the truth of Gods essence , as he hath reuealed himselfe in his Word , vers . 6. and not onely as God is , in himselfe , of absolute Being ; but that hee is that God , who giues a Being : as to all creatures in generall , so in especiall , to all his promises made in Christ to his Elect. For which cause , when God sent Moses to be the Minister of his peoples deliuerance , wherein Gods promise to Abraham and to his seed , came to be accomplished , he bad Moses tell the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I AM hath sent me vnto you , Exod. 3. 14. Which name of God doth not onely signifie his essence in himselfe considered , but how he giues hereby a being to his Euangelicall promises , to bring them all to passe in due time . This is his name for euer , as God himselfe professeth , vers . 15. Thus the Lord is said to make himselfe knowne to the children of Israel , in that their actuall deliuerance out of Egypt , so long before promised to Abraham , by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iehouah , which comes of the roote of the former name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a name of his essence . In which name Iehouah , God saith he was not known to Abraham , as Exod. 6. 3. Not but that Abraham by faith knew God in this name , that he was true in all his promises : but he was said not to know God by this name , because he did not experimentally see the accomplishment of his promise . And thus to beleeue that God is , is not only a bare historicall or naturall faith , that there is a God , which is in the very Deuils ; but it is a true Euangelicall faith , beleeuing Gods truth in his promises , which is such a faith , whereby God is pleased , as the Apostle saith there in the same verse . But a bare historicall faith cannot please God : for then the Deuils faith might . The Apostle amplifieth this , prouing that this faith beleeueth the truth of God in all those things contained in his Word , whether they be matters of story , as vers . 3. or of the promises of God , as vers . 6. or of the threatnings of God , vers . 7. &c. But principally , he doth by many famous examples set forth the noble properties of this faith , in applying the speciall promises of God vnto it ; in which Chapter the word Promise is expresly mentioned no lesse than sixt sundry times , but closely flowes , & that aboundantly , through all the veines of the Chapter . So faith beleeues , that God is a rewarder of them that diligently seeke him . vers . 6. By faith Abel offered his more excellent sacrifice . How by faith ? for his sacrifice was a type of the true sacrifice , Christ Iesus , the promised seede . Gen. 3. 15. By faith Enoch was translated . Was not this by faith of that better life promised in Christ ? By Faith Noah , warned of God , prepared the Arke , to the sauing of himselfe and house : Was it not by Faith in the promise of God ? By Faith Abraham , being called , went out , &c. Was it not by Faith in Gods promise ? For hee was the heire of the promise , and looked for a City , &c. v. 10. By Faith superannated Sarah conceiued : for she iudged him faithfull that had promised , v. 11. All these embraced the promises , v. 13. 14. &c. By Faith Abraham , after he had receiued the promises , offered vp his only Sonne , v. 17. What was it , but the promise of God , whereupon by Faith Isaac blessed his Sonnes , v. 20. and Iacob his ? v. 21. How came Ioseph at his death to mention Israels deliuerance out of Egypt , and ( as if himselfe also , euen after he was dead , had a share in that deliuerance ) giue a charge concerning his bones , but by Faith in Gods promise , now approaching ? Why did Moses reiect the honours , pleasures , and treasures of Egypt , prefer●ing the reproach of Christ before them all , and choosing rather to suffer affliction with the people of God : but that by Faith hee had a respect to the recompence of reward , the promise of God ? And so of their passing through the Red-Sea : and of Rahabs red threed , &c. stil their Faith was pitched vpon Gods promise . But Pontificians must haue leaue to discouer their grosse ignorance in the mystery of Faith , and so to erre , not knowing the Scriptures ; beeing iust with God to send them the spirit of giddinesse , lest they should come to know that most precious truth , which they so willingly and maliciously oppugne . Is the promise of God in Christ therefore such a little atomus , such a perexigna particula , such a small mote in the eye of Faith ? Nay , rather the promise of the Gospell , doth challenge the chiefe respect , to be cast vpon it by the eye of Faith , as the most glorious and beautifull obiect it can finde in all the Scriptures . Christ , the promised seede , the fairest of ten thousand , is therefore called the Word of God , as being the summe of both the Testaments , as being the mercy-seate , vpon whom the two Cherubims did fixe their constant eyes . He was the desire of Patriarches , Prophets , and Kings . Abraham with the eye of Faith saw his day , and reioyced ; it gaue him full contentation : yea , the sufferings of Christ , and the glory that followed , and the preaching of the Gospell , all comprehending and setting forth Gods precious promises ; were such as the very Angels desired to look into . And St. Augusti●e saith , Certum propriumque fidei Catholicae fundamentum Christ u● est : The sure and proper foundation of Catholicke faith is Christ. Who shall then forbid Faith to fasten its eye vpon this louely obiect ? or to build vpon this sure & proper foundation ? True it is , that Faith denyes no part of holy Scripture , of what nature soeuer , the due respect and credit . It giues free assent to the whole Word of God , it subscribes to the truth of euery least tittle contained therein , credendo Deo , by beleeuing God : but that which Faith doth chiefly appropriate and apply to it selfe , is the promise of God in Christ , credendo in Deum , by beleeuing in God. Euen as the eye , casting a direct ray or beam vpon the obiect , which it chiefly aymeth at , doth so look vpon it , as though it seeme to see nothing else , but that onely obiect ; yet it seeth all things besides round about it , in a more generall view : so Faith , the eye of the soule , although it cast the direct beam of beleef vpon the obiect it most affecteth , to wit , Christ the Sauiour , in whom all the promises of God are , Yea and Amen , to the glory of God the Father ; yet withall , it doth not restraine its generall influence of beleefe , from any part of Gods Word , no more than the eye of the body doth shut it selfe from seeing any other thing present before it , than that particular obiect , to which the radius or beam directly pointeth . What need more testimonies ? yet the ancient Fathers of the Church haue not left vs without witnesse in this point . I will vse but one or two for breuity . a Chrysostome saith ; This is the propertie of true Faith , when a● the promise being made , not after a manner customary , or familiar with men , we * confidently beleeue the power of the promiser . Thou seest , how euen before the euent and accomplishment of the promises , Abraham in as much as he beleeued , receiueth a sufficient reward : For , to beleeue the promise of God , was imputed to him for righteousnesse . Therefore to beleeue Gods promise , is both able to make vs iust , and shall cause vs to obtaine the promises . By Faith we procure righteousnesse , and obtain the good promises . And the same Father vpon the tenth to the Romanes , saith , Hoc potissimum peculiare est fidei , vt promissa Dei cunctacomplectamur : This is chiefly peculiar to Faith , that we embrace all the promises of God. Thus we see this holy man placeth the promises of God in Christ , as the prime obiect of iustifying Faith. St. Ambrose saith , Si exclusa fuerit promissio , sine dubio frustratur Fides Abrahae : Quod ne audire quidem se patiuntur Iudaei , scientes , quia promissio ex Fide est Abrahae . Quae promissio ex Fide iustificat , non per Legem , sicut & Abraham iustificatus ex Fide est . Hi ergo haeredes sunt promissionis Abrahae , qui illi succedunt , suscipientes Fidem , in qua benedictus & iustificatus est Abraham . Testimonium ergo promissionis Abrahae testamentum appellatur , vt post mortem eius Haeredes essent in promissione , Filij eius factiper Fidem : That is , If the promise be excluded , without doubt the Faith of Abraham is made voyde : which not euen the Iewes themselues endure to heare , knowing , that the promise is of the Faith of Abraham . Which promise doth iustifie by Faith , not through the Law , as also Abraham is iustified by Faith. They therefore are Heires of the promise to Abraham , which succeede him , by entertaining the Faith , wherein Abraham is blessed and iustified . Therfore the testimonie of the promise to Abraham is called a Testament , that after his death they might bee Heires in the promise , beeing made his Sonnes by Faith. So Ambrose . Thus wee haue the testimonies of two faithfull witnesses , testifying this most Catholicke doctrine of Faith , not onely of Abraham , but consequently of all the faithfull , That the promises of God in Christ are the maine obiect of sauing and iustifying Faith. And these witnesses shall stand in stead of many . Hence it is , that Faith in Scripture is called Confidence or Assiance , because it embraceth the promise of God in Christ , as the proper obiect of it : as we touched before . In a word , those famous ancient Creeds , vniuersally receiued in the Church , especially the Apostolicall , the Nicene , and Athanasius his Creede ; all of them called the obiect of Faith , as being the abridgement of the Word of God : what do they commend vnto vs , as the maine and sole obiect of sauing and iustifying Faith , but Iesus Christ , his incarnation , passion , resurrection , ascention , session at Gods right hand , &c. together with the fruits we reape from this tree of life , as to bee made his liuing members , beleeuing the holy Catholicke Church , the Communion of Saints , the Remission of sinnes , the Resurrection of the body , and the life euerlasting ? all , the effects and fruits of Gods promises in Christ. But ( say the Pontificians ) faith is an act of the vnderstanding , as being seated in the intellectuall part of the soule , and not in the will : and therefore it is but a bare assent to the truth of Gods word in generall , and so also of the promises contained therein ; and no speciall affiance in the goodnesse of God particularly towards a mansselfe . And so they make onely the truth of God reuealed , as being apprehended and assented vnto by the vnderstanding , to be the obiect of faith , and not the goodnesse of God contained in his promises , as being entertained and embraced by the will. But for the clearing of this point , we may first obserue how the Church of Rome , as in other points of doctrine , so in this maine point of Faith , doth most pitifully interfeere . For which cause , let me here insert a passage in the Prouinciall Councell of Colen , celebrated Anno 1536. some nine years before the Councell of Trent ; which will partly confirme what hath beene formerly said concerning the nature of true Faith , and confront this Pontifician obiection now in hand . This Prouinciall Synod setteth downe a three-fold kinde of beleeuing , following therein St Augustine vpon the Creed , Credo in Deum , which we haue a little before cited . We will set down the very words of the Synod , which acknowledgeth Duplicem seu triplicom esse fidei , s●u credendi rationem . Siquidem vna est , qua Deum esse , ac caetera , quae Scriptura commemorat , non aliter quam historica quadam fide recitata , vera credimus . Vnde & historica fides appellatur , quam nobiscum Damones commun●m habent . Altera , qua Deo credimus , quae persuasio & constans opinio est , quae fidem & promissionibus & comminationibus diuinis adhibemus ; quam habent iniusti cum iustis communem . Tertia fidei ratio est , qua in Deum credimus , solis pijs peculiaris , quae certissima quaedam fiducia est , qua t●t●s nos Deo submittimus , totique à gratia & misericordia Dei pendemus . Haec & spem complectitur , & charitatem indiuiduam comitem habet . Prima credendi ratio , seu fides illa Historica , si solam accipias , informis est , & veluti adhuc mortua . Altera verò , qua Deo tantum credimus , nec dum tamen erga Deum religiosa pietate assicimur , man●a . Sedterti● , qua in Deum credimus , pioque affectu in ●um tendimus , ea demum viuida , atque integra fides est , &c. That is : There is a two-fold or three-fold sort of faith , or beleeuing : One is , whereby wee beleeue that God is , as also other things , which the Scripture relates , wee beleeue to be true , no otherwise than by a kinde of Historicall faith recorded , whence it is called an Historicall faith , which the Deuils haue in common with vs. The second is , whereby wee beleeue God , which is a perswasion , and constant opinion , whereby wee giue credit both to Gods promises and threatnings ; which faith the wicked haue in common with the righteous . The third sort of faith , is that , whereby wee beleeue in God , which is peculiar onely to the godly , being a kinde of most certaine confidence or affiance , whereby wee wholly submit ourselues vnto God , and depend wholly vpon the grace and mercy of God. This faith doth also comprehend hope , and hath in it charity , as an indiuiduall companion . The first sort of beleeuing , or that Historicall faith , if you take it alone , is without forme , and as yet in a manner dead . The second , whereby we onely beleeue God , and are not yet affected towards him with a religious piety , is lame . But the third , whereby we beleeue in God , and are carried by a pious affection towards him , this is that liuely and intire faith . Thus the Councell of Colen . How different from the Councell of Trent ? yea , the two first kindes of faith the same Synod , vpon the Apostles Creed , puts into one , as common with Deuils and wicked men , which beleeue and tremble : Sciunt enim & Daemones Illum mentiri non posse : For euen the Deuils doe know that God cannot lye . So that by the confession of Colen , the Pontifician faith ( by their owne confession ) being no other of it selfe , but an Historicall faith , is no other faith , but that which in the very Deuils and Damned . And whereas the Synod of Colen acknowledgeth a third kind of faith peculiar to the godly , which alwayes hath hope and charity inseparably with it , this crosseth the doctrine of Trent , which alloweth no speciall or peculiar faith to the godly , but such a faith as is common to the wicked , and which is , and may be altogether voide of hope and charity . And whereas Colen calleth this peculiar faith of the godly fiducia , or an affiance and confidence in the grace and mercy of God , in especiall manner to euery beleeuer : the Pontifician Councell of Trent vtterly disclaimeth this fiducia , or strong affiance in Gods fauour and mercy , allowing Gods gracious promises , but the least part in the generall obiect of their faith , which faith of theirs , they make to be onely an assent to the truth of God , and no affiance in the promises of God ; for as much as the Pontificians place their faith in the vnderstanding , and not in the will. Although otherwhiles ( as lyars vse to do● ) forgetting themselues , when they would aduance the blindnesse of their implicite faith , they deny it a place in the vnderstanding , and seate it rather in the will , though not for any good will. For Bellarmine would haue faith to be defined rather from ignorance , than from knowledge ; yet because of the two , they had rather exclude confidence from faith , than science or knowledge ; they consent in generall to make choice rather of the vnderstanding , than of the will , wherein to seate their faith . Now the occasion ( as I said ) of mentioning the Councell of Colen , was chiefly to shew their iudgement concerning the subiect of Faith ; to wit , in what part of the soule it is inherent , as in the proper subiect : whether in the vnderstanding , or the will , &c. The Synod of Colen vndertaking to decide this point , saith ; Nec hoc omittendum est , fidem secundum duas priores credendi rationes , in intellectu consistere ; secundum terti●m verò , etiam in voluntate : quòd actio fidei sic acceptae ( quod est credere , fidere , & adhaerere Deo ) non solo intellectu , quem fides illuminat , sed & voluntate , quam a●c●d●nte charitate inflammat , perficiatur : Nor is this to be omitted , that faith according to the two first sorts of beleeuing , doth consist in the vnderstanding ; but according to the third sort also , in the will : because the action of faith in this acception ( which is to beleeue , confide , and adhere vnto God ) is accomplished not in the vnderstanding onely , which faith illuminateth , but also in the will , which by the accesse of charity it inflameth . So by the iudgement of this prouinciall Synod , this sola efficax , syncera , integra , & salutifera fides , as the Synod cals it , ibidem : this onely effectuall , sincere , intire , and sauing faith , is resident not only in the vnderstanding , which faith informeth ; but also in the will , which faith by loue inflameth . And whereas the Pontificians would vtterly exclude faith from hauing any place in the will , because , say they , faith may bee separated from charity : the same Synod , ibidem saith : Hoc constat , ●am fidem , qua in Deum credimus ( quae sola efficax , syncera , integra , & salutifer● est ) nec infundi , nec accipi , sine sp● & charitate : This is euident , that that faith , whereby we beleeue in God ( which onely is the effectuall , sincere , intire , and sauing faith ) can neyther be infused , nor receiued without hope and charity . For as the same Synod addeth out of the Apostle ( 1. Cor. 13. a place which the Pontificians vrge to proue , that their Romane-Catholicke faith may be● voyde of charity ) Nam quod alibi Apostolus ●it , Si habuero omnem fidem , &c. For that which the Apostle saith , If I had all faith , so that I could remoue mountaines , and had not charity , I am nothing : is not so to be vnderstood ( saith the Synod of Colen ) as if the intire and sincere faith could bee receiued without charity ; but rather it seemes to be spoken Hyperbolically , by way of exaggeration and aggrauation , as Chrysostome and Theophilact take it : the more to enforce the practice of charity , consisting of so many excellent dueties and perfections . Thus haue we cited this Synod of Colen , not that we hold it any standard rule for the Doctrine of Faith ( although Vega blame it for speaking too broad of iustification , and especially of imputation ) but to shew how in this point of Faith , this Synod , a little more ancient than the Councell of Trent , doth differ from the Doctrine of that Councell in many things ; wherein this Synod is not farre from the true way to the Kingdome of God : sauing that now whatsoeuer is in this Synod , or any other contained , must submit it selfe to the censure , examination , interpretation , and approbation of the Councell of Trent , whose definitiue sentence hath irrefragably passed vpon all Catholicke Doctrine , binding it to good behauiour , that it should not carry the least weapon , that might indanger the throat of Romane-Catholicke Religion . To this Synod also , we may adde the authority of the learned honest Cardinall Contarenus , who liued at the same time , and a little before the Councell of Trent wrote of Iustification ; in which Treatise he saith : Notus Fidei incipit à voluntate , quae obediens ▪ Deo & Fidei , efficit vt intellectus assentiatur , absque h●sitatione traditis à Deo ; & ideo promissionibus diuinis confidat , & concipiat ex illis firmam fiduciam , quae p●rtinet ad voluntatem , & quasi circulo quodam , incipiat à voluntate haec Fides , & d●●●nat in voluntate : The first act or motion of Faith begins at the will , which obeying God and Faith , causeth the vnderstanding to assent to the things deliuered of God , without doubting ; and so to trust in Gods promises , and of them to conceiue a firme affiance , which pertaines to the will , and that this Faith , as it were in a circle , begins at the will , and ends in the will. So that we see this good Cardinall held the will to be the prime subiect of sauing Faith. But now a little to illustrate the former point , concerning the subiect of Faith , and the manner of inherency which it hath in a beleeuer , and to cleare the truth of it by Scriptures , and by ancient Fathers of the Church . The Romane-Catholicke doctrine is no lesse absurd and erroneous in the obiect of sauing Faith , than in the subiect of it . They run from one extreame to another , as the Poet saith ; Dum virant st●l●● vi●i● in contraria currunt : Fooles from one extremity of folly runne into the contrary . But as the true Catholicke doctrine , although it exclude no part of Gods Word , as the obiect of Faith in generall , but yet restraineth the speciall obiect of sauing Faith to Christ , and the promises of God in him ; so though it deny not Faith to haue a place of inherency in the vnderstanding , yet it intitleth it not onely to the vnderstanding , but ●o the will , to the memory , to the affections , and all the faculties of the soule , as so many Mansions to intertain this noble Queene Faith , where she may keepe her Court of residence for her selfe , and all her train of Graces that attend her . Or wee may compare the seuerall faculties of the soule , to so many roomes or chambers in the soule , wherein , as in a magnificent Palace , Faith resideth , whose presence , as a Prince , puts life into euery part , & whose prerogatiue it is to prescribe to each of her virgin hand-maide Graces their proper taskes , her selfe putting her owne hand to euery work , acting , directing , assisting , adorning the office of each Grace , whereby it is made both acceptable to God , and profitable to men . The Catholicke Doctrine then concerning the subiect of Faith , is , That Faith inhereth or resideth not onely in the vnderstanding , but also in the will , in the memory , in the affections , and in euery faculty of the soule . This is the Doctrine of the holy Scriptures ; and therefore Catholicke . The Scripture saith ; Corde creditur ad iustitiam : With the heart man beleeueth vnto righteousnesse . And againe it saith , Ephes. 3. 17. That Christ may dwell in your hearts by faith . And againe , Acts 8. 37. Philip said to the Eunuch , If thou beleeuest with all thy heart . And againe , Acts 15. 9. Purifying their hearts by faith . By these and such like places of Scriptures it is euident , that the proper subiect of Faith is the heart of man. Now by the heart , is meant euery power and faculty of the soule , and not onely the vnderstanding ( as Aquinas vnderstandeth the forenamed place of Acts 15. 9. that by purifying of the heart , is meant the illuminating of the vnderstanding ) but also the will , the memory , the affections , and euery faculty of the soule of man. First , the Sriptures of tentimes by naming the heart , meaneth the vnderstanding . As Ephesians 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vulgar Latine rendreth it word for word : Illuminatos oculis cordis vestri : The eyes of your heart being illuminated : but our English translation hath it , The eyes of your vnderstanding being enlightened ; thereby giuing the true meaning of the place , that by the heart there is meant the vnderstanding . So the Lord faith , Matth. 13. 15. Ne corde intelligant : Lest they vnderstand with their heart . In 1. Kings 3. 9. Salomon askes an vnderstanding heart . In 2. Cor. 3. 15. the vaile ouer the lewes heart , was a note of their blindnesse and ignorance in the mysterie of Christ. Secondly , heart in Scripture is often taken for the will. As Acts 7. 39. The Israelites in their hearts turned back into Egypt : that is , their will was so , if they had had power . So Acts 11. 23. Barnabas exhorts , that with purpose of heart they would cleaue vnto the Lord : that is , with a ready will , and constant resolution . So 1. Cor. 7. 37. He that stands firme in his heart , hauing power ouer his owne will , and hath decreed in his heart . Thirdly , the heart is taken for the memory . Luke 1. 66. All that heard , laid vp those things in their hearts : that is , in their memory . So Deut. 4. 9. Take heede to thy selfe , lest thou forget the things which thine eyes haue seene , and lest they depart from thy heart : that is , from thy memory . And , Deut. 11. 18. Ye shall lay vp these my words in your heart , &c. that is , ye shall remember them continually , as signes bound vpon your hands , and as front-lets betweene your eyes . Hence it is that the Latines vse Recordari , for to remember , or to record , implying that remembrance is an act springing from the heart . Hence also doth our Sauiour call the heart , the treasury , Matth. 12. 35. which agreeth with the memory , called Thesaurus rerum ; the Treasury of things . Fourthly , heart in Scripture , is also taken for the affections and passions of the soule . Matth. 6. 2● . Where your treasure is , there will your heart be also : that is , your affection . So Rom. 1. 24. God gaue them vp to their owne hearts lusts . And Psal 62. 10. If riches increase , set not your heart vpon them . Thus all the motions , and inclinations , and cogitations in man , are referred to the heart , as the prime fountaine , whence they all originally flow . So all the vertues intellectuall and morall , are said to be in the heart : we say , A wise heart , a good heart , a valiant heart , an humble heart , an honest heart , &c. And the contrary , as wee say , A foolish heart , a wicked heart , a faint heart , a proud heart , a deceitfull heart , &c. Of a valiant man , we say , He hath a Lyons heart ; and of a coward , He hath the heart of a Hare ; and of a meeke man , He hath a Lambes heart : As Nabuchadnezzar for his pride , had a Beasts heart giuen him , that is , a bruitish disposition , to liue like a Beast , as hee did . Now the issue of all this is , that faith is that same radicall grace , wherein the whole life of the Saints of God , all holy graces haue their being , and existence of holinesse , and from whence they grow and flow , euen as all the branches from the roote , and the streames from the fountaine . For , as the heart is the fountaine of all the faculties of the soule , of the vnderstanding , of the will , of the memory , of the affections , motions , cogitations , &c. all which are signified by the heart in Scripture : so Faith beeing in the heart , as in the proper seate and subiect ; and being said to purifie the heart , it giues vs to know the excellent nature of Faith , which is to diffuse its vertue to the purifying and possessing of euery part ▪ and faculty of the soule . For , possessing the heart , it possesseth and filleth the whole soule . It illuminates and informes the vnderstanding , it reformes and conformes the will , it confirmes it with hope , it inflames it with loue , it prompts the memory with holy meditations , and remembrances of Gods loue and goodnesse , it moderates and tempers all the affections and passions , it directs the motions , and cogitations of the soule to their right end and scope : and in a word , the office of this faith , is , to be the immediate instrument of Gods holy spirit , to sanctifie the whole soule and body ; as the Scripture ascribes the worke of sanctification to faith as the immediate Instrument , Acts 26. 18. Sanctified by Faith in me , said Christ to his new conuert Apostle . The Councell of Trent it selfe confesseth , that faith is the roote of other graces . Faith , ( say they ) is the roote of all Iustification : placing their iustification in hope and loue , &c. How then is Faith the roote ? If it be the roote , the roote is not a bare disposition to a tree , as they would haue Faith to bee to their iustification . A dead roote cannot beare a liuing tree : but like roote , like tree . But a roote naturally produceth and shooteth forth the tree : for the life and substance of the tree is originally in the roote , and comes from the roote . Take away the roote , and the tree witherereth : for it liues in the roote . And the roote giueth life to the tree , not the tree to the roote . As the Apostle said to the ingraffed Gentile , once the Wilde Oliffe , Thou hearest not the roote , but the roote thee . With what reason then can the Pontificians say , That charity , which is the branch , not the roote , giues life to the root , which is Faith ? Herein how far themselues differ from senslesse stockes , or come short of the vegetable trees , I define not . Now as the whole tree drawes his life and nourishment from the roote : so all the fruits of holinesse haue their life and nourishment from faith ; for faith is the roote of them all . And as the Apostle saith , If the roote be holy , so are the branches . But Faith , the roote of other graces , is holy , yea most holy , as Iude speaketh : therfore hope , & loue , and all other graces growing in and from Faith , are sanctified by and from Faith ; for as much as Faith is rooted in Christ , from whom it receiues the life , as of iustification , so of sanctification . Hence it is , that deuout Bernard saith excellently to this purpose : Primum syncera radix sancta fidei in terra humani cordis plantatur ; cumque fides plenè adulta fuerit , velut quaedam magna est Arbor , diuersa in se habens poma , ex quibus reficitur anima plena Deo : First , the sincere roote of holy Faith is planted in the ground of mans heart ; and when faith is fully growne vp , it becomes as a great Tree , hauing in it sundry sorts of Apples , wherewith the soule , being full of God , is refreshed . Without Faith ( saith the Apostle ) it is impossible to please God. But whatsoeuer action proceedeth from Faith , therein it pleaseth God. By Faith was Abels sacrifice made acceptable to God. By Faith Enoch , walking with God , pleased God. And are not all those actions of the Patriarches and Saints of God , related in that eleuenth Chapter to the Hebrewes , all referred to Faith , as the roote from whence they sprang , and receiued their life and louelinesse ? It is Faith that graceth euery action of the iust man : for the iust man shall liue by his Faith. Whatsoeuer fruite growes not from this roote , it is sinne . Whatsoeuer is not of Faith is sinne : is as true in generall of sauing Faith , as it is in particular of the Conscience , called Faith by the Apostle , Rom. 14 23. Now the reason of all this , that Faith giues life and beeing to euery grace , forasmuch as euery grace is radically in faith ; is , because where faith is , Christ is . Now Faith is in the heart , and consequently Christ dwelleth in the heart by Faith. And if in the heart , then in euery part , and faculty of the soule and body . So that as the soule quickneth euery part of the body : so Faith quickneth and sanctifieth euery faculty of the soule . As St. Augustine saith , Fides , quae credit in Deum , vita animae existit , & per hanc iustus vi●it : Faith , which beleeueth in God , is the life of the soule , and by this faith the iust man liueth . And else where he saith : Vnde mors in anima ? quia non est fides . Vnde in corpore ? quia non est ibi anima . Ergo animae tuae anima fides est : Whence is death in the soule ? because faith is not there . Whence in the body ? because the soule is not there . Therefore the soule of thy soule is Faith. And as the soule is in the body , Tota in toto , & tota in qualibet parte : The whole soule is in the whole body , and whole in euery part : So , Fides totaest in toto , & tota in qualibet parte ; Whole faith is in the whole heart , and whole in euery faculty of the soule . Hence the Apostle , making himselfe the instance of the life of faith , saith , I am crucified with Christ. Neuerthelesse I liue , yet not I , but Christ liueth in me ▪ and the life which I now liue in the flesh , I liue by the faith of the Son of God , who loued me , and gaue himselfe for me . Christ therefore is not to be found in that part or faculty of the soule , where faith is not . If Faith bee not in the will , Christ is not there ; and so in the rest . And where Christ is not , there is no life , no sanctification . Our wils therefore , our memories , our affections , our motions , and cogitations are dead , prophane , all out of order , if Christ be not , and liue not in euery one of them . And Christ is not in any of them , if Faith be not there . Hence it is , that Faith is all , because as the roote , it containes all graces . In the vnderstanding it knoweth God , in the will it hopeth and loueth God , in the memory it thinketh of God with thankefulnesse for his mercies , in the affections it feareth God , it sorroweth for sinne , it patiently suffereth , it reioyceth in God , in all it serueth God. How so ? From Faith it is , that the vnderstanding knoweth God in his Sonne Iesus Christ , the knowledge of whom is eternall life . And therefore Diuines by knowledge in that place , vnderstand Faith. And St. Augustine saith , Intellectus merces est fidei . Ergo noli quaerere intelligere , vt credas : sedcrede , vt intelligas : Vnderstanding is the reward of Faith. Doe not therefore seeke to know , that thou mayst beleeue : but beleeue , that thou mayst vnderstand . From Faith it is , that the will hopes in God , loues God , and cleaueth vnto him : and so in the rest . And therefore St. Augustine placeth Faith in the will , saying : A Domino praeparatur voluntas hominis , vt sit fidei receptaculum : The will is prepared of the Lord , to be the receptacle of faith . And againe , Omne quod non est ex fide , peccatum est . Ac per hoc bona voluntas , quae s● abstra●it à peccato , fidelis est , quia iustus ex fide viuit : Whatsoeuer is not of Faith , is sinne . And therefore the good will , which withdrawes it selfe from sinne , is faithfull , because the iust man liueth by Faith. Hence it is , that Bernard saith , Credere in Deum , est in eum sperare , & eum diligere : To beleeue in God , is to hope in him , and to loue him . And againe : Vera & plen● fides v●iuersa praecepta complectitur : A true and complete Faith comprehendeth all the Commandements . Hieronymus Osorius in his first Booke de Iustitia , hath these words : Fides continet omnem religionem atque pietatem : omnes enim virtutes ex fide aptè nexeque sunt , & cum illa sanctissimo vinculo colligatae atque implicitae sunt : That is , Faith containeth all religion and pietie : for all vertues are by Faith consorted and connexed together , and with it are bound and intwined in a most holy knot . But yet I dare not warrant the Reader , that he shal finde these words in Osorius from henceforth ▪ seeing in the Index at Madrid , these very words are commanded to passe the flames of their Index expurgatorius And in the second booke hee saith : Ergo cum Fides totum animum regat , & in Verbi diuini studium rapiat , consequens necessario est , vt non cernatur solum in credendo , sed etiam in obediendo : Therefore seeing Faith doth gouerne the whole soule , and drawe it to the study and loue of Gods Word , it followeth necessarily , that it is seene , not onely in beleeuing , but also in obeying . But these words also vndergoe the same doome with the former . Yea , why should Pontificians make it so strange that Faith should haue all other graces inseparably coupled with it ; seeing that euen their Doctors , Aristotle and Cicero doe teach , that all morall vertues are conioyned and combined in one : and he that hath one , hath all ? and that Iustitia est omnis virtus : Iustice is euery vertue . It is a maruaile , that they haue escaped Purgatory , seeing that not euen Gratian himselfe hath had the grace to be fauoured of them , his Glosse but bordering vpon Tullies Offices : for where he saith ; Sed quomodo possum habere talem Fidem ( that is , to remoue mountaines ) & non charitatem ? cum qui habeat vnam virtutem , habeat omnes . * Nonpossem quidem , nisi miraculosè : that is : But how can I haue such a Faith ( to remoue mountaines ) and not charity ? sith hee that hath one vertue , hath all . I could not haue it , but miraculously . All these words must out , as yee may see in Collat. censurae , in Gloss. iuris canon . num . 84. His excellent Maiesty also , in his peerlesse Paraphrase of the Reuelation , Chapt. 20. saith , That God by Faith onely iustifieth man , which notwithstanding is done according to his workes , because they , as the fruits of Faith , cannot be separated from it , and bear witnesse of the same to men in the earth . S. Augustine saith : Quid est ergo credere in eum ? credendo amare , credendo diligere , credendo in eumire , & eius membris incorporari : What is it then to beleeue in him ? by beleeuing to loue him , by beleeuing to affect him , by beleeuing to goe into him , and to be incorporated into his members . Paulus ▪ Fidem , quae per dilectionem operatur , approbat atque commendat , quae vtique sine spe esse non potest : proinde nec amor sine spe est , nec sine amore spes , neque vtrumque sine Fide : Paul approueth and commendeth that Faith , which worketh by loue , which cannot bee without hope : therefore neyther is loue without hope , nor hope without loue , nor both without Faith. And vpon the 139. Psalme hee saith : Fides sic est in anima , vt radix bona , quae pluviam in fructum ducit : Faith is in the soule as a good roote , which bringeth the raine into the fruit . And St. Chrysostome saith ; Fides est Religionis sanctissimae fundamentum , charitatis vinculum , amoris subsidium . Haec sanctitatem firmat , castitatem roborat ; gubernat sexus , gradus prouehit , officia cunct●custodit . Fides mandata tenet , praecept● seruat , promissa consummat : Faith is the foundation of the most holy Religion , the bond of charity , the supply of loue . It confirmes sanctity , it strengthens chastity , it gouernes all sexes , it promotes all degrees , it obserueth all offices . Faith keepeth the commandements , practiseth the precepts , accomplisheth the promises . And much more to this purpose , according to his golden elegancy . Ambrose also saith , there are in Faith great prerogatiues and dignities . What bee they ? Piety , Iustice , Sobriety , Charity , Discipline , or good Gouernment . And in a word , St. Augustine saith : In ipsa Fide sunt omnia opera , quae diligit Deus : in Faith it selfe are all those works , which God loueth . Thus Faith being in the heart , as in the proper subiect of inherency , and so consequently , in the whole soule and euery faculty thereof , as the life and soule of the soule , animating euery power and property of it ; it followeth , that as morall iustice is euery morall vertue ( as the Philosopher speaketh ) so iustifying Faith , which is reckoned for righteousnesse , is euery grace and holy vertue , as being the liuing roote , and holy seede , sustaining , quickening , supplying , sanctifying all other graces , which are as so many fruits growing vpon this Tree of life , as Reuel . 22. 2. holy Faith being the foundation , whereon all graces are built , the ground whereon they grow . Hence they haue all their rise & motion , yea their formall and essentiall goodnesse . For whatsoeuer is not of Faith , is sinne . If we hope not from Faith , if we loue not from Faith , if we be not patient because wee beleeue , and so in the rest : Hope , Loue , Patience , and the rest , are so many ●ins . For as Faith is the ground or foundation of things hoped for , so of things loued , of things suffered , and the rest . And why may not so many habits of grace grow vpon the same roote and stemme of Faith , as so many distinct fruits vpon the same Tree of life ? Yea , the Apostle elsewhere also tels vs , that from Faith doe spring not onely peace of conscience towards God , but accesse vnto all grace , reioycing vnder hope of the glory of God , Patience , Hope , Loue , &c. Thus it is euident by the authority of the holy Scriptures , and by the testimonies of ancient Fathers , that sauing and iustifying Faith , is not a Faith common with Deuils and Reprobates , as being in nature and kinde a dead Faith ; but it is proper and peculiar onely to the Saints and Elect , as being a holy and liuing Faith , which receiueth not life from any infusion of charity into it , but is a liuing roote , from whence doe spring , and wherein do liue all holy graces , as Charity , Hope , Patience , Meeknesse , &c. That this is called also the Catholicke Faith , not because it is common to good and bad , or because it hath for the generall obiect of it , the Word of God , as it is a true History , containing things done , and to be done , whether they be acts , precepts , threatnings , or promises , one with another : but because it is the Catholicke Faith of the Elect , from , in , and to all ages past , present , and to come , whose generall obiect , though it be the whole Word of God , yet the speciall obiect of it is Christ Iesus , the word incarnate , and the speciall promises of life made vnto vs of God in him . Now by this which hath beene already said , we may easily see the sequell and issue of all the rest of those priuiledges and markes , that the Pontificians put vpon their Catholick Faith. For seeing they admit of no other Faith in kinde , than the Historicall , we will easily yeeld vnto them , that this their Faith may be , and is in the very Deuils and Damned . We will yeeld them also , that their Faith being dead of it selfe , and without forme or being , and receiuing life , forme , and being from Charity , may also vpon the losse of Charity , become as well dead and vnformed againe , as before it receiued life from Charity . But whereas they say , that this Faith , dead as it is , and being fruitlesse and without Charity , yet is sufficient to make a man a Christian and a Beleeuer : wee allow them this also thus farre , that it may make them such Christians and Beleeuers , as to send them to hell , amongst the Deuils and Damned , their fellow-Beleeuers , as their fideles fornicarios , adulteros , molles , musculorum concubitores , fures , &c. their faithfull fornicators , adulterers , effeminate , Sodomites , and Catamites , theeues , and other such their Christian beleeuers , whom by Trents owne confession , their Faith excludes from the Kingdome of Heauen . But this Faith of theirs , being no other in kinde , but that which is common with the damned : to wit , of it selfe , dead and fruitlesse ; let them deuise neuer such precious wares to stuffe it withall , as Charity , Hope , and the like , to put life into it , it will proue no more a liuing Faith , than Michals Image , with the pillow stuffed with Goates haire laide vnder the head of it , proued a liuing man : And so consequently , it can neuer make a man such a Christian and Beleeuer , as to bring him to the possession of Gods Kingdome . But are they to be accounted Christians and Beleeuers , that goe to Hell ? Yes surely , as good as Romane-Catholickes : for such onely they account their Christians and Beleeuers . Well , let them enioy their priuiledge . In the meane time they must know , that God hath another kinde of beleeuing Christians . For as the Apostle saith : As he is not a Iew , that is one outwardly , nor that Circumcision , which is outward in the flesh : but hee is a Iew , that is one within , and Circumcision that of the heart , in the spirit , not in the letter , whose praise is not of men , but of God : So he is not a Christian , that is one outwardly , neither is that Baptisme , which is outward on the flesh ; but hee is a Christian , that is one inwardly , and Baptisme that of the heart , in the spirit , not in the letter , whose praise is not of men but of God. But the Romane-Catholicke Christian beleeuers , are they that haue receiued their outward forme of Baptisme , and professe themselues members of the Romane-Catholicke Church , be they otherwise neuer so damnable in their liues . What saith Bernard in his Sermon ad Pastores ? Neminem vestrum credo esse h●reticum : omnes creditis , &c. I beleeue none of you is a hereticke : you all beleeue one God in Trinity , that Christ suffered , and was buried , that hee descended and ascended : But doth this faith make a man a Catholicke ? By this faith , the very Deuils should bee Catholickes ; for ( as St. Iames saith ) they beleeue and tremble . But not that faith , which is common with Deuils and men , maketh a true Catholick , but that only which is common to men with Angelicall spirits . What faith is that ? That which worketh by loue . So he . Therefore , by Bernards doctrine , faith voyde of charity , which is common with Deuils , howsoeuer it may make a Romane-Catholicke , and so saith Bernard , it may the Deuill as well , but a true Catholicke it cannot make . St. Augustine also puts a maine difference : saying , Cum dilectione fides Christiani , sine dilectione fides Daemonum : the faith of a Christian is ioyned with loue , the faith of Deuils is without loue . Hee is therefore a Christian , that hath such a faith , as hath loue ioyned with it : and consequently , they are no Christians , but rather of the number of Deuils , as being members of the Deuill , whose faith is without loue . And the same Austine elsewhere , plainly declareth who are the faithfull : saying , Corpus Christi est Ecclesia , non ista , aut illa , sed toto orbe diffusa . Tota autem Ecclesia constans ex omnibus fidelibus , quia fideles omnes membra sunt Christi , habet illud caput positum in coelestibus , quod gubernat corpus suum : etsi separatum est à visione , sed annectitur charitate . Totus Christus caput est , & corpus eius : The body of Christ is the Church , not this or that Church , but diffused ouer the whole world . And the whole Church consisting of all the faithfull , in as much as all the faithfull are members of Christ , hath that head now set in the heauenly places , which gouerneth his body : and although it bee separated from vision or sight , yet it is knit vnto him by loue . For whole Christ is the head , and his body . So we see St. Augustine confesseth none to bee faithfull , but such as are the members of Christ ; nor any his members , but the members of his body , the Church : nor Christs Church to be any one particular Church , as the Romane-Catholicke Church , but indeed the Catholicke Church , spread ouer the whole world . Now if none bee faithfull , but such as are the members of Christ , of his Church , of his body & Christ is the Sauiour of his body , and not one of his members can perish , yea ▪ not a haire of their heads shall perish : how then are they members of Christ ( sith Christians , sith faithfull ) that haue no part in that saluation , whereof the whole body is partaker ? But such are members of Christ , though not perfectly vnited , as Trent saith , Chapt. 7. and Vega commendo it . But St. Augustine knew no such members of Christ. Although by a common appellation or account , all Christians , as being baptized , are called Faithfull , in as much as they haue receiued the character of Faith , which is Baptisme , as Augustine saith : yet properly , and in a strict sense , none are true beleeuers , but such as are indued with a true , liuing , holy iustifying Faith in Christ , whereby they are perpetually and inseparably vnited vnto him , as liuing members of the same body , to reigne with him for euermore . S● Saint Paul doth exemplifie this , in describing a true Iew : Hee is not a Iew , that is one outward ; neither is that Circumcision , which is outward in the flesh : but he is a Iew , that is one within , and the Circumcision of the heart , in the spirit , not in the letter , whose praise is not of men , but of God. St. Chrysostome saith , Whence art thou made holy ? Whence art thou called faithfull ? Is it not therefore , because thou art sanctified by the death of Christ ? Is it not therefore , because thou beleeuest in Christ ? And againe : Fidelis propterea vocaris , quoniam & credis Deo , & ab eo creditam ipse i●stitium habes , sanctitatem , munditiam animae , infili●m adoptionem , regnum coelorum : Thou art therefore called faithfull , because both thou beleeuest God , and hast from him granted vnto thee righteousnesse , sanctity , purity of soule , adoption of a sonne , and the kingdome of heauen . Seeing therefore ( by the Doctrine of Scriptures and Fathers ) faith and saluation cannot bee separated , mee thinkes , the Councell of Trent had done more politickly , if with the losse of charity , they had suffered faith quite to be lost too , rather than retaining it , to be damned with it . Further , for as much as the Pontificians admit of no other faith to Iustification , but an historicall faith ; wee easily grant that which they so much desire , That their faith doth not iustifie them at all , but may be in them , though they go to hell for it , as themselues do teach . Whereas the faith of beleeuers , which beleeue in Christ , hath the property to saue , & not suffer any to perish . For Christ saith ( if we may beleeue Christ , rather than the Popes infallibility in the Councel of Trent ) Whosoeuer beleeueth on the Sonne of man ( or the Sonne of God ) shall not perish , but hath eternall life . And v. 18 : He that beleeueth on him , is not condemned . Yes , saith the Councel of Trent , he that is a beleeuer may bee condemned , though still hee continue a Beleeuer . Lastly , sith for all this , that their Faith cannot iustifie nor saue them , yet notwithstanding they wil haue this to be a true Faith , though a dead faith . Let vs yeelde them this also , that the Romane faith is a true dead Faith , or a true Faith of the Diuels and damned . Else what true Faith is it ? Gregory , once Bishop of Rome , ●●ith ●● Vera fides est , quae in hoc , quod verbis dicit , ●oribus non contradi●i●● : That is true faith , which in that it professeth in words , it contradicteth not in maners . And a little after : Fidei nostrae veritatem , in vitae nostrae consideratione debemus agnoscore ; tunc enim veraciter fideles sumus , si quod verbis pro●ittimus , operibus comple●●● : We ought to acknowledge the truth of our Faith , in the consideration of our life ; for then are we truly faithful , if that which we promise in words , we performe in deeds . And St. Ambrose saith , Nunquam fides vera turbatur ▪ True faith is neuer troubled . How is then the Pontifician faith a true faith , albeit a dead faith , seeing ( according to Gregory ) what it professeth in words , it contradicteth in deeds ? and according to Ambrose , it is not free from trouble , being ouer-whelmed with horrour of Conscience ? yea , St. Hierome saith : Cum dilectio pr●●●l abfuerit , & fides par●●● abs●●●● : When charity is a way , there faith also is gone with it . To summe vp all in a word that hath beene said of this point ; the Notes of difference betweene the true Catholick sauing Faith , and the Romane-Catholicke faith , are these , and such like : 1. The true Catholicke iustifying Faith bringeth euery one that hath it , vnto saluation , and such shall neuer perish , Iohn 3. 16. & 18. and 1. Pet. 1. 9. The end of sauing Faith is the saluation of our soule . But the Romish faith doth not , by their owne confession , bring euery one of them that hath it , vnto saluation : Therefore the Romane Catholicke faith is not the true Catholicke iustifying Faith. Secondly , the true Catholicke sauing Faith is a free gift of Gods grace , giuen for Christs sake , as Phil , 1. 29 & Ephes. 2 , 8. But the Romish faith is no free gift of Gods grace , as being in the very Diuels ; which faith also the Councell of Trent separateth from grace , Concil . Trid. Sess. 6. cap. 15. saying , that grace may bee lost , though not faith : Therefore the Romish faith is not the true Catholicke sauing faith . Whereupon Bellarmine , as the mouth of all Pontificians , saith 1. Fides infusa non perit , gratia recedente , vt Catholici omnes fatentur : Infused faith perisheth not , when grace is gone , as all Catholickes confesse . So that Pontifician faith is no grace with them , and no maruaile then if iustifying faith be in no grace with them also . But how is their faith infused ? This may seeme to make faith a gift of God. Let Bellarmine himself res●●ue it : he saith , That all men may beleeue if they will , when the Euangell is preached : and so the Pontifician faith is of them disclai●●d to be a speciall gift of Gods sauing grace . Thirdly , The true Catholicke sauing saith is a confidence in the promises of God in Christ , it being the foundation of things hoped for in Christ , the speciall obiect of it , Heb. 11. 1. But the Romish faith , beeing no other in its owne nature , but that which is common with the very Diuels , by their owne confession , is altogether without hope , hauing no respect to things hoped for , no more than the Diuels , for all their faith , haue : Therefore the Romish faith is none of the true sauing iustifying faith . There bee many other differences , which follow in this Treatise . Instead of adding more to this place , it shall suffice to conclude this Chapter with the definition of sauing and iustifying faith ; which may fitly bee thus defined . Iustifying faith is a speciall free gift of God his grace , whereby a sinner beleeuing in or into Christ , being thus vnited vnto him , is made partaker of all Christs merits and righteousnesse , and is by the same faith certainly and infallibly perswaded , that all his sins are remitted , and himselfe in Christ perfectly iustified in Gods sight : this faith also as a liuing roote , containing in it all other graces , as hope , loue , patience , humility , &c. For the proofe of each part of this definition , we neede not here stand vpon , as referring both to the foregoing , and ensuing Chapters , where they are amply proued . Now , that I call iustifying Faith a gift of God , I note the efficient cause of it to be God ; whereby it is also distinguished from the faith of Diuels , which cannot bee called the gift of God. Secondly , that I call it a free gift of Gods grace , as Phil. 1. 29. this excludes all precedent workes in man , as merits of congruity , or of any preuious repentance , making a man acceptable to receiue Faith in Christ , which jumps with the merit of congruity . Thirdly , that I call it a speciall gift , I exclude all reprobates from hauing any communion with this Faith , it is specially and peculiarly and solely giuen to the Saints , Iude 3. speciall also in regard of the nature of it , being a gift of grace , flowing from Gods special loue in Christ vnto his elect Saints . Fourthly , whereby a sinner , &c. I note , that whoso hath this Faith , is empty of all inherent righteousnesse of his own ; he must be a sinner , the generall subiect , wherein Faith dwelleth . Fiftly , by beleeuing in , or into Christ , I note the proper act of iustifying Faith , differencing it from all other kinds of faith ; as also , that Christ is the proper obiect of iustifying Faith , & not the whole Word of God in generall . Sixtly , being by Faith vnited to Christ , and so made partaker of all Christs merits and righteousnesse , I note , that Faith is the immediate instrument , whereby wee are made one with Christ , and so haue our perfect communion with him in all his righteousnesse and graces ; in so much as by vertue of this vnion by Faith , Christ and all true beleeuers are all one mysticall Christ. Seuenthly , by being certainly and infallibly perswaded of the remission of sinnes by faith , I note the natiue property of iustifying Faith ; which is , to assure a man of his saluation ; and that in a greater or lesser measure , according to the proportion of Faith measured out vnto vs ; and that faith also assures vs of our iustification in Gods sight , as laying hold vpon Christ , who is our righteousnesse : which certainety and assurance is such , as it necessarily excludeth all vaine presumption . For how can a man that is truely and infallibly certaine , be sayd therein vainely to presume ? Lastly , I call this Faith a liuing roote , whence all other graces spring ; to note the true difference betweene this iustifying faith , and the Pontifician faith , which in its owne nature is dead , vntill ( say they ) it bee quickened by charity infused into it : to note also how vaine that common cauill and quarrell of Papists is against our doctrine of iustification by Faith alone , as a doctrine tending ( say they ) to Libertinisme , and to cast off all care of good workes ; whereas our faith , whereby we are iustified , is such , as being not a dead , but a liuing roote , including in it all other graces , it causeth the beleeuer to bee as a liuing tree , planted by the riuers of waters , and bringing forth his fruit in due season , whose leafe also doth not wither , and whatsoeuer he doth shall prosper . CHAP. XIII . Of the generalitie and vncertainety of Romane-Catholicke Faith : the generalitie of it confuted , by the contrary confirmed . BEsides the forenamed properties and limitations of that kinde of faith , which Pontificians appropriate to themselues , though common ( by their owne confession ) with the Diuels and damned ; wee cannot omit two other speciall markes , whereby they would dignifie and commend this their faith vnto the world . The first whereof , is the generality and implicity of this faith : the second , is the vncertainty of it . Wee ioyne these two together , generality and vncertainety , because the former is a necessary inducement to the latter , and as it were the foundation of Babels tottering Tower of vncertainty . For , grant once such a generality of faith as they require , and the vncertainty of it will easily follow . Now concerning generality of faith , we noted before out of Soto , that they vtterly disclaime that speciall faith in Christ , & in the promises of God in him . I may here fitly apply that sentence vsed by his Excellent Maiestie in his late speech to the honorable house of Parliament , which I humbly craue leaue to borrow , Dolosus versatnr in vniuersalibus : The deceitful man loueth to walke in vniuersalities or generalities . The Pontificians in this their vniuersality or generality of faith , deale like the timorous , and therefore cautelous Hare , who to deceiue her pursuers or tracers , makes many doubles , and crafty windings out and in , that vneath it is for the most sagacious pursuer , to deprehend , or finde her out . Their end is , that faith , in the height of sins deluge ouerflowing the soule , might haue no solid and firme ground , to pitch and rest her foote vpon . And here in lye● the mystery of their Antichristian iniquity , to pull men quite away from Christ , that in matter of faith they may wholly depend vpon that Papall imaginary infallibility , hauing no other security , than to pin their soules vpon a sinnefull mans s●eeue : Which Vega doth not a whit dissemble , saying , Deus summam salutis fidelium in Sacerdotum posuit potestate : That God hath placed the summe of the saluation of the faithfull in the power of the Priests : the summe whereof is the Pope , the Arch-priest . But of this more in the proper place . But for their faith , it must bee generall in two respects : first , in respect of the generality of the obiect of Faith , the whole Word of God ( as they say ) written and vnwritten , an vnlimited obiect : secondly , in regard of the generality of men to be saued or iustified , as they teach . They must neither in particular beleeue the promises of God in Christ , nor any man must beleeue that the promises of God belong vnto him in particular . To which purpose Soto saith , Fides Catholica , Christianae familiae necessaria , vtpote qua Christiani consemur , non est specialis illa , qua indubitato credit quisque , ac constituit sibi , remitti peccata propter Christum , & esse in gratia Dei : sed ille assensus in genere , quo firmiter credimus Iesum Christum , vniuer salem esse Redemptorem , &c. that is , The Catholick Faith , necessary for the Christian family , as whereby we are reputed Christians , is not that speciall Faith , whereby euery man doth vndoubtedly beleeue and resolue with himselfe , that his sinnes are forgiuen him for Christs sake , and that he is in the fauour of God ; but that generall assent , whereby we firmely beleeue , that Iesus Christ is the vniuersall Redeemer , &c. as we touched before . Now the grounds of this their generall Faith , wee finde in the sixt Chapter of the sixt Session of the Councell of Trent , of the manner of preparation to iustification : as first , for the beliefe of things reuealed and promised , the generall obiect of it : and secondly ; In spem erig●ntur , fidentes Deum sibi propter Christum propitium sore , &c. Men are brought to hope , beleeuing that God will bee , or may bee mercifull to them for Christs sake . Marke , they doc not say , beleeuing that God is mercifull vnto them , but that hee will be , or may be , as Vega interprets it ; Se posse s●l●●● : that they may possibly be saued . And when they speake of a particular iustification of any one man in the present tense , then also they expresse it by an indefinite speech , and generall phrase : Credentes à Deo iustificari impium per gratiam eius , &c. Beleeuing that a sinner is iustified of God through his grace : not that a mans selfe is iustified . For , for a man to beleeue in particular , that himselfe is truely iustified by Christ , such a man they anathernatize and curse , Can. 14. yea , this Faith is so generall , and so little respecteth Christ as the obiect of it , as that Vega , in his Commentary vpon the said sixt Chapter of the sixt Session , saith : Persuaderi potest , non solum iustificari posse homines , se● & saluari sine fide Christi explicita : It is very credible , that men may not only be iustified , but also saued , without the explicite , or cleare , and vnfolded Faith of Christ. Where note , that they not onely exclude the necessity of a distinct Faith in Christ , but also put a maine difference between iustification and saluation : For a Pontifician may be iustified , and yet not saued . Vega addes his reason : for ( saith hee ) although Christ bound all men to beleeue the Gospell , when he commanded his Apostles , that they should preach it throughout the whole world , & pronounced them damned , that beleeued not : yet seeing there may be an inuincible ignorance of the Gospell ( that is , eyther for want of the meanes , or by reason of a wicked and peruerse disposition , as they say ) this shall be no impediment in this respect , why they may not be both iustified and saued , which shall obserue other naturall precepts . Thus the Councell of Trent , with her Pontificians , deale with Faith and Iustification , as Cheaters , who when they play with Nouices , doe so shuffle and packe the Cardes , that they make the game sure on their owne side , and all to cheate the other of his money . So the Pontificians cheate their simple people of their siluer , and soules too , by shuffling the particular sauing faith in Christ , with such sleight of hand , in the whole pack of generall faith , that they are sure neuer to rise sauers . Well , come wee now to shew the vanity of this generall faith , by setting against it the speciall particular faith , which Gods Word teacheth and requireth of euery one that is truly iustified , and so consequently perfectly saued . We haue spoken before sufficiently of the proper and speciall obiect of sauing faith : to wit , Iesus Christ , the summe of the Gospell , and the substance of all Gods promises . Therefore we will now confine our speech to the specialty and particularity of sauing faith , in respect of the common subiect of it ; to wit , euery beleeuer in particular . It is the Catholicke Doctrine of the holy Scriptures , that euery beleeuer must haue a speciall , particular , proper faith of his owne ; yea a cleare , explicite , and vnfolded faith in Christ : that hee is not onely the Redeemer of mankinde in generall , nor onely that we may be saued by him , but that euery one in particular , doe beleeue Christ is his Redeemer and Sauiour . This is the speciall property of sauing faith , particularly to apply Christ , with all Gods promises in him , to my soule , and thy soule . The Scriptures are very pregnant for the proofe of this point ; both in the Law , in the Prophets , and in the New Testament . In the Law , this particular faith is shadowed vnto vs by three remarkable types : one of the hand , another of the 〈◊〉 , and the third of the Sicle of the Sanctuary . To which also we may adde the particular sacrifice , which euery man was to bring for his owne sinne : We will begin with the last . In the Law , euery man was to bring a particular sacrifice for his particular sinne . Leuit. 4. 27. 28. If any of the common people sinne , &c. not onely the Priest , as vers . 3. nor onely the Congregation , vers 13. but if any one of the common people sinne , &c. then hee shall bring : What ? an offering in generall ? no : hee shall bring his offering , as a Kidde without blemish , for his sinne which hee hath sinned . Now this offering without blemish , what was it , but a liuely type of Christ , as of the Lambe without spot , as Peter speaketh , who was offered vp , and sacrifised for euery sinner , beleeuing in particular ? For the further confirmation of this point ; in the second place , euery man bringing his particular offering , for his particular sinne , was to lay his hand vpon his offering , as Leuit. 4. 29. Thus the Priest must doe also , vers . 4. thus the whole Congregation must doe , vers . 15. All must lay their hands vpon their sacrifice . Now what is meant by the hand , but a particular faith in euery beleeuer , apprehending and applying Christ , to the taking away , and purging of his sinne ? This we touched before in the point of imputation , where wee shewed that the hand thus layed vpon the sacrifice , was a figure of faith . Origen applies the laying on of the hand , to the imposing of our sinnes vpon Christ , the true sacrifice . Hence it was , that together with the imposition of the hand , the sinnes of the offendors were confessed ouer the sacrifice , and put vpon the head thereof , Leuit. 16. 21. So that this imposition of the hand , as it did figure the laying of our sinnes vpon Christ , whereby he became sinne for vs , by imputation , bearing them vpon him : So also it was a reciprocall signification of the imputation and application of Christs righteousnesse to euery beleeuer , whereby wee become the righteousnesse of God in him : the hand of faith comming betweene , laying our sinne vpon Christ , our sacrifice , and receiuing his righteousnesse vnto vs. Among the Hebrew Doctors , Maimony saith of this imp●sition of the hand , or hands , that deafe men , fooles , children , seruants , weomen , the blinde , and the stranger , might not impose their hand vpon the sacrifice . Now wee know , that the deafe , fooles , and children , are voyde of actuall faith ; seruants , weomen , blinde , and strangers , might be , in a mysterie debarred and excluded : for seruants were types of the seruants of sinne : weomen , wee know , were denyed the vse of Circumcision ; they were not reckoned in the number of those sixe hundred thousand , that came out of Egypt , who were all men of warre , types of Christs Souldiers , who must be of a Masculine vertue . And Abraham , the Father of the faithfull , is said in Scripture , to beget sonnes , but not daughters : Abraham non genuit filias , saith Origen . But this was in a mysterie only ; as Melchisedechs birth and death are not mentioned in Scripture , and that in a mystery . The blinde were of the nature of the deafe ; and the strangers , argued those that were aliens from the Common-wealth of Israel , and strangers from the Couenants of promise , as the Apostle speaketh . Not , that I meane , these were denyed to haue any part in Gods Couenant , but in a mystery and type onely , as we haue said . Also the same Rabbi saith , that this imposition of the hand must be done by a mans self , & not by another , as the iust man shall liue by his faith , not by anothers faith . Abac. 2. 4 ▪ It must bee done with all a mans might : as Philip said to the Eunuch , If thou beleeuest with all thy heart . And immediately vpon the imposition , the sacrifice was slaine ; figuring our faith in Christs bloud , Rom. 3. 2. 5. Origen compares faith to the figure of the ho●y Sicle , Leuit. 3. Siclo sancto comparandus nobis est Christus , qui peccata nostra dissoluat . Siclus sanctus fidei nostrae formam tenet : We must with the Sicle of the Sanctuary purchase vnto vs Christ , who may take away our sinnes . The holy Sicle is the figure of our faith : for ( saith hee ) if thou shalt offer faith as a price , Christ , as it were the immaculate Ramme , being giuen to be sacrificed , thou shalt receiue remission of sinnes . Now this particular faith in Christ , is absolutely necessary for euery one that will be saued . And therefore the same Origen concludeth : Certum est , quod remissionem peccatorum nullus accipiat , nisi detulerit integram , probam & sanctam fidem , per quam mercari possit Arietem ; cuius natura haec est , vt peccata credentis abstergat . Et hic est Siclus sanctus , probata ( vt diximus ) & syncera fides , id est , vbi nullus perfidiae dolus , nulla hereticae call●ditatis peruersitas admiscetur , vt synceram fidem offerentes , precioso Christi sanguine , tanquam immaculatae hostiae diluamur : It is certaine , that no man can receiue remission of sinnes , vnlesse he being an intire , approued , and holy faith , wherewith hee may purchase the Ramme : the nature whereof is this , to blot out the sinnes of the beleeuer . And this is the holy Sicle , an approued and sincere faith , that is , where no perfidious fraud , nor peruerse hereticall craft is mingled , that offering a sincere faith , wee may be cleansed with the precious bloud of Christ , as of an immaculate sacrifice . Euery man therefore must bring a speciall , particular , holy , sincere faith of his own , wherewith , as with a holy Sicle , he may purchase Christ ; and which , as his hand , he must lay hold on Christ , which no man else can doe for him . His generall implicite faith , to beleeue as the Church beleeueth : that is , to beleeue he knoweth not what , will not serue the turne . This speciall particular faith in Christ , requisite in euery beleeuer , in euery one that lookes for saluation , is liuely prefigured by the eye : as Numb . 21. 9. if a Serpent did bite any man , when hee beheld the Serpent of brasse , hee liued . This brasen Serpent was a liuely figure of Christ crucified . A man bitten with the Serpent , is euery sinner : the way for him to be healed , is to looke vpon the brasen Serpent lifted vp vpon the pole ; that is , vpon Christ crucified . Euery man that was Serpent-bit , hee must looke vpon the brasen Serpent with his owne eyes , not with any others eyes : as Iob said , I shall see him with these eyes , and none other for mee . Christ himselfe applyeth the truth to the type : As Moses lifted vp the Serpent in the wildernesse ; so must the Sonne of man be lifted vp , that whosoeuer beleeueth in him , should not perish , but haue life euerlasting . As therefore none of the stung Israelites were cured , but those that looked with their owne eyes vpon the brasen Serpent ; so none of the Israel of God is healed of the sting of sinne , but by his speciall , cleare , viue Faith , as the Chrystall eye of his soule , looking vpon Christ crucified . As St. Augustine vpon the place applyeth it : Interim modò Fratres , vt à peccato sanemur , Christum crucifixum intu●amur . Quomodo qui intuebantur illum Serpentem , non peribant morsibus Serpentium : sic qui intuentur fide mortem Christi , sanantur à morsibus peccatorum : Now Brethren ( saith he ) that wee may be cured of our sinne , let vs looke vpon Christ crucified . As they which beheld that Serpent , did not perish by the bitings of Serpents : so they that by Faith behold the death of Christ , are healed of the bytings of sinnes . As therefore euery one must look with his owne eyes , and that not vpon euery obiect , but vpon the Serpent , and liue : so euery sinner must looke with the cleare eyes of his own faith , & that vpon no other obiect , but Christ crucified , that so he may liue eternally , and be healed of all his infirmities , as Dauid saith , Psal. 103. If we look into the whole Word of God , we shall finde this particular faith of euery beleeuer to haue beene in all the Saints of God. The Prophet Abacuc saith of euery iust man , The iust man shall liue by his Faith : by his owne Faith , not by anothers . This was Abrahams faith ( the Father and Figure of all the Faithfull ) who hearing Gods promise concerning the blessed ●eed , to wit , Christ , in whom all the Nations of the earth should be blessed , as the Apostle applies it , Gal. 3. 16. hee thereupon beleeued . How beleeued he ? not as the Pontificians would haue it , by a general faith concerning the truth of that which God had said : for it is not said barely Abraham beleeued God , but , Abraham beleeued in the Lord , and it was imputed vnto him for righteousnesse , Gen. 15. 6. And the Apostle saith , That Abraham staggered not at the promise of God through vnbeleefe , but was strong in Faith , giuing glory to God , Rom. 4. 20. and therefore it was imputed to him for righteousnesse , v. 22. But the Pontificians will say , this was a speciall Faith , which Abraham had , not common to ordinary and common beleeuers . No such thing : for looke what kind of Faith Abraham had , the same kinde , though haply not in the same measure and degree , haue all true beleeuers . This the Apostle plainely resolueth in the next words , saying : Now it was not written for his sake alone , that it was imputed to him : but for vs also , to whom it shall bee imputed , if wee beleeue on him , that raised vp Iesus our Lord from the dead , who was deliuered for our offences , and was raised againe for our iustification . If therefore Abraham had a speciall and particular faith , then euery true Beleeuer hath the like faith in him . But Abraham had a speciall and particular Faith : for , first he beleeued in God : secondly , hee beleeued in God especially concerning the promise , the substance whereof was Christ. This Faith was imputed to Abraham for righteousnesse . If it had not been Abrahams speciall Faith , how had it beene imputed to him for righteousnesse ? It was Abrahams peculiar , proper , owne Faith , looking with open eyes vpon the promise of God ( which promise was Christ , whose day Abraham , though a farre off , saw and reioyced ) which was imputed to him for righteousnesse . Thus it is with euery true beleeuer , whose owne speciall , cleare , Chrystall-ey'd Faith beholding , and applying Gods promise in Christ , is particularly imputed to him for righteousnesse . This the Apostle concludes in generall , from the example and instance of Abraham , and makes it the common case of all true Beleeuers , saying , Rom. 4. 5. To him that worketh not , but beleeueth on him that iustifieth the vngodly , his Faith is counted for righteousnesse . This beeing so cleere a Conclusion , what neede we adde further testimonies ? Christ himselfe said to Thomas , when he confessed , and said , My Lord , and my God : Thomas , because thou hast seene me , thou hast beleeued : blessed are they that haue not seene , and yet haue beleeued . Where note two things : first , Thomas his Faith in applying Christ to himselfe , saying , My Lord , and my God : and secondly , Christs deduction , shewing the same Faith to be in euery true beleeuer , the property of which Faith , is , to apply Christ to himselfe , as Thomas did , and to say with the voyce of faith , confessing Christ , in his death and resurrection , testified by those scarres in his sacred side , My Lord , and my God. In a word , all those * Creeds vsed in the Church from all antiquity , do vnanimously , and with one ioynt consent , confirme this Catholicke truth of that speciall explicit , cleere , particular Faith in Christ , required in euery true beleeuer . For first of all , they do all say , I beleeue in God , &c. not , We beleeue . So the Apostles Creed : the Nicene Creede saith , I beleeue in one God , &c. not , We beleeue . Athanasius his Creede saith , Whosoeuer will be saued , before all things it is necessary that he hold the Catholicke Faith , &c. that is , Euery man in particular must beleeue . And this particular Faith is required , not only in regard of euery beleeuer , but also in regard of the speciall obiect of Faith ; which is no confused , or vniuersall ( I wot not what obiect ) but a speciall obiect , to wit , the sauing knowledge of God in Christ , and the promise of life in him . Looke vpon all the Creeds , which the Fathers call the obiect of Faith , as containing the summe of that which we are to beleeue to our saluation ; and doe they not mainely present to our Faith , Iesus Christ , and him crucified ? Nor this onely in generall , that Christ is the redeemer of the world ; but the specialties of this redemption are set downe ; to teach vs , That not a generall implicit faith will serue the turne , but it must bee a particular explicit faith , comprehending all those particulars in the Creede , declared at large in the Word of God. Thus the foundation of Popish vncertainty of Faith being remoued , to wit , a certaine vncertaine implicit general faith : the building it selfe threatneth immediate ruine . CHAP. XIV . Of the vncertainety of Romane-Catholicke Faith. THe Councell of Trent being in generall an enemie to the certainety of Faith , which giueth a true beleeuer an assurance of his saluation : and withall considering how euident both Scriptures and Fathers were in this point , so strongly propugned and maintained by Luther : and thirdly the Councell it selfe in the canuase of this point , while it was in consultation , or rather in contention , being diuided into contrary parties and sides , some holding for certainety , as Catarinus , and others for vncertainety , as Vega , and others ; as the History of the same Councell doth notably discouer . Therefore it became the politicke spirit of the Councell to vse all cautelous circumspection in the definite concluding of this point , contriuing it vnder such vmbratilous and sub-obscure termes , as that they might seeme neither grossely to oppose the open truth , nor yet displease that party of the Councell , that seemed to encline to the truths side , nor yet leaue Luther vncondemned for defending the truth , nor yet betray their owne cause , which was to aduance the vncertainty of Romane-Catholicke Faith : Vncertainety being the very hint , which gaue occasion to the Serpent boldly to insult , and so to ouerthrow mankinde . For when Eue said , lest yee dye : the Serpent finding her staggering , takes the aduantage , & strikes her with a down-right blow to the ground , Yee shall not dye at all . But let vs see the mystery of Trents iniquitie in their wily winding vp this bottomlesse bottome of their implicite Faith in the vncertaintie of it . In the ninth Chapter of the sixt Session they haue these words , Quamuis necessarium sit credere , neque remitti , neque remissa vnquam fuisse peccata ▪ nisi gratis diuina misericordia propter Christum : nemini tamen fiduciam , & certitudinem remissionis peccatorum suorum iactanti , & in ea sola quiescenti , peccata dimitti , vel dimissa esse , dicendum est : cum apud Haereticos , & Schismaticos possit esse , imo nostra tempestate sit , & magna contra Ecclesiam Catholicam contentione praedicetur vana haec ; & ab omni pietateremota , fiducia . Sed neque illud asserendum est , oportere eos , qui verè iustificati sunt , absque vlla omnino dubitatione apud semetipsos statuere se esse iustificatos , neminemque à peccatis absolui , nisi eum , qui certò credat se absolutum & iustificatum esse : atque hac sola fide absolutionem & iustificationem perfici ; quasi qui hoc non credidit , de Dei promissis , deque mortis & resurrectionis Christi efficacia dubit●t . Nam sicut nemo pius de Dei misericordia , de Christi merito , de Sacramentorum virtute & efficacia dubitare debet : sic quilibet , dum seipsum suamque propriam infirmitatem , & indispositionem respicit , de sua gratia formidare , & timere potest : Cum nullus scire valeat certitudine fidei , cui non potest subesse falsum se gratiam Dei esse consequutum . Thus farre the whole ninth Chapter . That is , Although it be necessary to beleeue , that sins neyther are , nor euer were remitted , but freely by diuine mercy for Christ : yet no man boasting of confidence and certainty of the remission of his sinnes , and therewith wholly * resting , ought to say , that his sinnes are , or haue been remitted : seeing this vain confidence , voide of all piety , both may be amongst Heretickes , and Schismatickes , yea and is now in these our dayes , and is preached with great contention * against the Catholicke Church . But neither is that to be affirmed , that they who are truely iustified , ought without any doubting at all to conclude with themselues , that they are iustified , and that none is absolued and iustified from sins , but he that certainly beleeueth that he is absolued and iustified : and that in this sole faith , absolution and iustification consisteth ; as if a man not beleeuing this , should doubt of the promises of God , and of the efficacy of Christs death and resurrection . For as no godly man ought to doubt of the mercy of God , of the merit of Christ , and of the a power and efficacy of the Sacraments ; so euery man , while hee looketh vpon himselfe , and his owne proper infimity and indisposition , may be b affraid and fearfull of his owne grace : seeing no man can know by the certainty of faith , wherein there may not lye some error , that he hath obtained the grace of God. Now I desire the Christian iudicious Reader to obserue the sundry passages , and as it were the seuerall threads of this Copwebbe . First , like the painted Whoore , she sets a faire face or preface vpon the matter , as attributing remission of sinnes to Gods mercy for Christ , which euery one must necessarily beleeue ( she could say no lesse , though in the vp-shot of the matter , she would haue men to beleeue nothing lesse ) but in the next place shee comes with a by-blow , and condemnes the confidence and assurance of faith , vnder the termes of boasting . And therefore prefixeth this a title before the Chapter ; Contra inan●m Haereticorum fiduciam : Against the vaine confidence of Heretickes : A notable packe of cun●●ng , well beseeming the mysterie of iniquity . They doe not goe bluntly to worke , to beate downe-right that confidence and certaine assurance , which is in a true iustifying faith , but slily they wound it , as Ioab did Abner vnder the fift ribbe , as being in none but him , that vainely boasteth and braggeth of the assurance of his iustification . Indeede , if this assurance were nothing else but a vaine confidence and boasting , they say something . But while they ioyne this certainty and assurance of Faith with vaine boasting , they plainly discouer their masked hypocrisie , by mixing and confounding the pure gold of Faith , with mans drosse , as if they were both one , to be faithfully assured , and vainly confident . But this assurance , whatsoeuer it is , it must be in Heretickes , and Schismatickes , Catholickes must haue nothing to doe with it , as being a vaine confidence . Yet vaine as it is , they confesse it to be a great and vehement enemy to the Catholicke Church ; to wit , the Romane-Catholicke Church . In which Church , none must so certainly beleeue the remission of his sinnes , as to exclude all doubting ; especially in regard of his owne indisposition and infirmity , being fearfull of his owne grace : and no maruaile if such be full of fearfull doubtings , that build their saluation and iustification vpon their inherent grace . But the conclusion is peremptory , iust like the Serpent's in the third of Genesis , beginning smoothly , but ending roughly , like the Sotherne winde ; Yee shall not dye at all . So Trents conclusion is , that no man can know by the certainty of faith , whether he haue the grace of God , or no. Furthermore , the same Councell for the confirmation of the said Chapter , to vphold their tottering vncertainty of faith , hath planted three or foure Canons , full charged with Anathemaes . As Can. 12. Si quis dixerit , Fidem iustificantem nihil aliud esse , quam fiduciam diuinae misericordiae , peccata remittentis propter Christum ; vel eam fiduciam solam esse , qua iustificamur : anathema sit : If any man shall say , that iustifying Faith is nothing else , but a trust or confidence in the mercy of God , remitting sinnes for Christ ; or that this confidence or trust is that onely , whereby we are iustified : let him bee accursed . Faith is then something else , than a trust or confidence in Gods mercy . What else ? namely a diffidence in Gods mercy . And Can. 13. Si quis dixerit , omni homini ad remissionem peccatorum assequendam necessarium esse , vt credat certò , & absque vlla haesitatione propriae infirmitatis & indispositionis , peccata sibi esse remissae ; anathema sit : If any shall say , that it is necessary for euery man , for the attainining the remission of sinnes , to beleeue certainly , and without any doubting of his owne infirmity and indisposition , that his sinnes are remitted : let him be accursed . Note here , another by-blow at the certainty of Faith , but seeming to bee laid vpon the shoulders of humane frailty and indisposition ; as if remission of sinnes depended vpon our owne strength and disposition . But I maruaile , why the Pontificians so much distrust their owne indisposition , about the certainty of iustification , when they so much dignifie their naturall disposition vnto iustification ; saue onely that ( for the loue of their worldly pompe , pleasure , and profit , one speciall proppe whereof is their vncertainty , causing the simple seduced people to rest wholly vpon their Priest , Pope , and Purgatory , as their last Sanctuary of their troubled soules ) they are not disposed to giue God the glory , and to seale to themselues the comfort of iustification by the certainty of Faith : which certainty of Faith they must needes extreamely hate , when to disgrace it , they are faine to disparage their owne strength and disposition , which otherwise they do so much deifie & adore . And as if mans disposition in the state of grace , being accompanied and assisted with grace , came short of that disposition which goes before grace ; and as if mans disposition were not as able to confirme him in grace , as to prepare him vnto grace . But wee will not enuie them their indisposition to the assurance of grace , no more than wee admire that grace of theirs , which can giue no solid comfort and assurance to the soule and conscience . But let vs heare what Trent further saith , Can. 14. Si quis dixerit , hominem à peccatis absolui , ac iustificari ex eo , quod se absolui , ac iustificari certò credat : aut neminem verè esse iustificatum , nisi qui credat se esse iustificatum : & hac sol● fide absolutionem , & iustificationem perfici , anathema sit : If any shall say , that a man is absolued , and iustified from sinnes , in that respect that hee certainly beleeueth hee is absolued and iustified : or that none is truely iustified , but hee that beleeueth he is iustified : and that absolution and iustification is perfected by this sole faith : let him be accursed . Note here , that the Councell of Trent differeth not one haires breadth , from denying faith it selfe to bee absolutely necessary to iustification ; as wee shall more plainly discouer her minde herein hereafter . And Can. 15. Si quis dixerit , hominem renatum & iustificatum , teneri ex fide ad credendum , se certò esse in numero praedestinatorum ; anathema sit : If any shall say , that a man regenerate and iustified , is bound by faith to beleeue , that hee is certainly in the number of the predestinate ; let him bee accursed . And to conclude , the 16. Canon is also annexed as a blade in this reede : Si quis magnum illud vsque in finem perseuerantiae donum se certò h●bit●rum , absoluta & infallibili certitudine dixerit , ni●i hoc ex specialireuelatione didicerit ; anathema sit : If any shall say , by an absolute and infallible certainty , that he shall certainly haue that great gift of perseuerance vnto the end , except he shall know this by speciall reuelation ; let him be accursed . Thus haue we set downe the whole mysterie of Pontifician vncertainty of faith in grosse , as wee finde it ingrossed in the Councell of Trent : For the further vnfolding whereof , let vs consult the authenticke Commentaries of the Councell . But first , obserue we here what a deale of paines they haue bestowed about this one point of Vncertainty ; and that partly , for the reasons formerly alledged in the beginning of this Chapter : but principally doe they impugne this bulwarke of the Certainty of faith , because it is a maine opposite to all their humane inuentions , wherewith , as so many ragges , they haue patched vp their meritorious Capuchin-garment of iustification . As the learned Chemnitius hath well obserued in his Examen vpon this point , saying : Nec sanè nullae sunt causae , &c. Nor is it without cause ( saith hee ) that the Pontificians doe so eagerly contend for the maintenance of their Vncertainty : for they well perceiue , that the whole negotiation of Pontifician Merchandize , is sustained by this meanes . For the conscience , seeking some certaine and firme consolation , when it heares that faith it selfe , euen when it apprehendeth Christ the Mediator , ought to doubt of the remission of sinnes , it begins to deuise a masse of inuentions , as vowes , pilgrimages , inuocations of Saints , Pardons , Dispensations , Croisadoes , Buls , Masses , and a thousand such like , being all but vntempered mortar , to build their Castle of Vncertainty in the Ayre . The conscience in this case , being like the vncleane spirit in the Gospell , which seeking rest , and finding none in the wauering Vncertainty of Pontifician faith , taketh vnto himselfe seuen other spirits worse than himselfe , and so the conscience becomes more vncleane , more vnsettled than it was before . Now in the further laying open of this mysterie of Vncertainty , if wee should follow the infinite perplexities and windings , which we find in their most authenticke Commentaries vpon this point , we should tread an endlesse Maze , as tracing them in their vncertainties . Vega writes a large Commentary vpon the forecited ninth Chapter of this Councell of Trent . And Soto spends foure large Chapters vpon it . No maruaile to see men wander wide in a wildernesse of vncertainty . But wee will deale with them , as the Prophet saith concerning the wilde Asse . A wilde Asse vsed to the wildernesse , that snuffeth vp the winde at her pleasure , in her occasion who can turne her away ? All they that seeke her , will not weary themselues , in her moneth they shall finde her . So these Pontificians , wandring in the wilde disconsolate desert of doubtfulnesse and distrust , snuffing vp the winde of vaine opinions at their pleasure , cannot bee auerted from their aberrations ; and for a man to pursue them by the foote , were to weary himselfe : hee shall easily finde them out in their moneth , when and where they disburthen themselues of the fruit they trauailed withall . We will therefore onely touch those weighty reasons , which they bring for the establishing of their vncertainty . Soto hath reserued and marshalled this point of Vncertainty , together with the arguments of it , in the latter end of his third and last booke de natura & gratia , as being his Romane Triarij , to helpe at a dead lift . And indeede , the maine doctrine of iustification , hath such an inseparable relation to this point of Certainty , as this being denied and remoued , the whole doctrine of Faith falleth to ground . And therefore comming to this point , we may well apply the Prouerbe , Ad Triarios iam res redijt : The matter comes now to be tryed by the Triarij , in whom resided the maine shocke , dint , and vpshot of the battaile . As Soto saith , Sentio ego pro mea exiguitate ingenij , &c. I am of opinion , according to the slendernesse of my capacity , that if there were no other argument , that wee are not iustified by faith alone , than that hence it would follow , that a man is certaine he is in the state of grace ; wee should for this onely cause deny iustification by sole faith : such is the euidence ( saith he ) that faith makes no man certaine of his saluation . Et tamen aduersarij , &c. And yet the aduersaries ( saith hee ) by their peruerse argumentation , doe euen hence especially reason and conclude , that we are iustified by faith alone , because otherwise no man were sure of his iustification : for such a strong euidence do they take it , that euery one ought to be certaine of his saluation . Thus Soto . And on the other side Luther saith : Etiamsi nihil praeterea peccatum fuisset in doctrina Pontificia , &c. Although there had beene no other fault in the Pontifician doctrine , than that they taught , that we ought to stagger and wauer , mis-deeming and doubting of the remission of sinnes , of grace , and our saluation ; yet we had iust cause to separate our selues from that Infidell and mis-beleeuing Church . So he . The case therefore standing thus , betweene Certainty and Vncertainty , in the matter of saluation , that thereupon depends the winning and losing of the field : it concernes both sides to bee no lesse sollicitous of the well managing of their forces , if not much more than the ancient Romanes , and their opposite enemies the Albanians : when both sides resolued and concluded to pawne their perpetuall liberty and state to each other , vpon the successe of one conflict betweene three twin-brethren , called Horatij , on the one side , and other three twin-brethren , called Curatij , on the other . First therefore let vs take a view of the state and strength of the Pontifician party . To omit their many distributions of certitude , as eyther in regard of the obiect , or of the subiect , or some diuine , some morall , &c. wherein both Soto and Vega doe infinitely confound themselues : take wee notice first in generall , what kinde of certitude they admit and allow of , and what they reiect and disallow . The certitudes or certainties which they allow of , are these : First , a certitude of Catholicke Faith ; to wit , a generall Faith concerning the truth of all things reuealed in the Word of God , &c. which certitude they call a firme and certaine assent ( though obscure ) to the generall truth of Gods Word . And this they call the certitude , in regard of the obiect , the assent whereof cannot be deceiued : So that they confesse a certaine generall certainty . And this is suitable and proportionable to that kinde of Faith which they hold ; namely , a generall Faith. So that their generall certainty stands vpon very good reason ; for how can their certainty be any other , but generall , when their faith is no other but generall ? for as he said , As the man is , so is his strength : So , as the faith is , such is the strength of it . Certitude therefore being the property of faith ( as wee shall shew hereafter ) then faith being generall , the certitude thereof can be no other than generall . Secondly , they doe also seeme to admit of a certaine particular certainty of faith , but with such limitation , as they make it to bee a most vncertaine certainty , such as may be either true or false . To this purpose , Vega defining certainty to be a certain assent , void of all doubting , whose proper obiect is truth ; hereupon he thus inferreth : Itaque licet certi nequeant propriè dici de suae gratia , nisi qui se certò & verè credunt esse in gratia : tamen certò assentiri se esse in gratia omnes illos & possumus , & debemus asserere , qui absque vila cunctatione & trepidatione id sibi de se persuadent , siue vere hoc se●tiant , siue falso : Therefore ( saith hee ) though none can properly be said to be certaine of their grace , but those that certainly and truly beleeue that they are in the state of grace : yet we may and ought to affirme , that all they doe certainely assent they are in the state of grace , who without all doubt or feare doe perswade themselues hereof , whether their opinion herein be true or false . Et non nunquam &c. And oft times ( saith hee ) Philosophers and Diuines doe so abuse these termes , as that they affirme , that all that haue a certaine assent of any thing , are absolutely and simply perswaded thereof . Quamobrem , &c. Wherefore the Fathers ( to wit , of Trent ) in this ninth Chapter , doubted not to say , that Heretickes and Schismatickes doe boast of the certainty of the remission of their sins , when notwithstanding they certainely knew , that that certainety was rather a most vaine perswasion of their Iustification . And so Vega concludes : Neque dubium , quin latinè possimus dicere , apud Haereticos nostrae tempestatis non esse suae gratiae opinionem , sed certitudinem : Nor do we doubt , but that we may say in plaine termes , that the Heritiques of our time haue not an opinion of their grace or iustification , but a certainety . Note here ( iudicious Reader ) that the Pontificians doe allow of a certaine vncertaine particular certainety of Faith , namely , such as may bee eyther true or false . They might better haue said iust nothing : sauing that they cautelously put this clause by way of preuention , that if a particular certainty of Faith bee neuer so manifestly proued , yet it may proue at hap-hazzard , eyther true or false . And this Vega would demonstrate by a distinction , saying , There is a two-fold certainty : Per se , or Quoad nos : Eyther a certainty in regard of the truth it selfe beleeued , or in respect of our apprehension , which may be deceiued ; according to the Councels own Text. In a word , in his fift Chapter following , hee sets downe foure limitations of certainety , that are extra controuersiam , without all controuersie , allowed of the Pontificians . First , that euery man may haue a knowledge of his iustification by diuine reuelation , and that this hath been truly reuealed to some holy men , although but to few , and them Gods greatest familiars , as the blessed Virgin , and the Apostles . Secondly , it is certaine , that all righteous men may by some certaine signes , and probable arguments , or tokens and coniectures , attaine to a probable notice and opinion , or ( as they call it ) a coniecturall certitude of their iustification . Thirdly ( saith he ) it is certaine , that no mortall man , without diuine reuelation , can attaine in this life to the certainety of euidence of his iustification . Fourthly , it is also certaine , that no man can , without diuine reuelation , certainely know anothers iustification , vnlesse haply when he shall haue baptized a childe . To these limitations wee may here adde the substance of that which Vega sets downe in the 46. Chapter of the same booke : the title whereof is , Possunt vir● spirituales certitudinem assequi de sua gratia : Spirituall men may attaine a certainty of their grace and iustification . By spirituall men , he vnderstandeth those that liue in a state of perfection , as they terme it . Yet this certainety is so rarely found among such , as ( after much adoe , and wauering this way and that way , Vega being vncertaine what to thinke of this certainety ) at length hee is resolued vpon the point , and giues vs a rare instance of Saint Anthony , whose birth of faithull and religious Parents , whose Christian and holy education , whose firme faith in beleeuing all which the Church of Rome beleeueth , whose care not to offend , but to please God in all things , whose voluntary pouerty , whose inoffensiue and innocent life , full of charity , whose humility , whose dayly comming to Masse , and frequent Shrifts , whose watchings and fastings , and other infinit deuotions , induced Vega to thinke , that this certainty of saluation may haply bee found in some spirituall men . But hee must bee a St. Anthony at the least , who is possest with this certainety . So few receiue this gift , as Christ said of continency . No , not Martyrs themselues , saith Vega , Chapter 43. His words are , Neque adduci possum , vt credam aliquem Martyrem aut babuisse , aut habere potuisse certitudinem de sua iustificatione , &c. Nor can I bee induced to beleeue ( saith hee ) that any Martyr eyther had , or could haue the certainety of iustification , vnlesse God reuealed it vnto him , as also their perseuerance , and crowne of blessednesse layd vp for them ; that so they might the more cheerefully and couragiously persist in their confession . With these limitations doe the Pontificians confine their allowance of the certainty of Iustification : First , it is only generall , not speciall or particular . Secondly , if particular there be any , they say it may be true or false . Thirdly , this speciall certainty is giuen to none , but by speciall reuelation , and that to some speciall choyce persons ; as the blessed Virgin , and the Apostles . Fourthly , iust men may haue some coniectural signes , and probable opinions of their iustification . Fifthly , if any had this speciall certainty , then certainly St. Anthony ; a priueledge , which not euen the holy and faithfull Martyrs are capable off , without speciall reuelation , saith Vega. His reason is , because euen Heretickes may be Martyrs , and constantly dye for Christ. This is the state of Pontifician doctrine about certainety and vncertainety of faith in iustification . Against which , we oppose the truth of Catholick doctrine concerning the certainety of Faith. First , to their first limitation we oppose , That the certainty of Faith is not generall , but particular and speciall . Secondly , to the second , that this certainty cannot be false , but alwayes infallibly true ▪ and that not onely in regard of the truth of Gods word in generall , which certainty may be in dogmaticall and historicall Faith , but also of Gods speciall promises in Christ , which it is the property of sauing faith certainely to apply and appropriate to the beleeuer , that vndoubtedly they belong to him in particular . Thirdly , to the third , that neyther this certainety is simply and only a speciall diuine reuelation , nor peculiar onely to a few , but it is the proper vertue of sauing and iustifying Faith , and is in euery true beleeuer , in whom true sauing faith is found . Fourthly , to the fourth , that this certainety in euery man iustified , is no coniecturall matter , gathered by probable signes , but a certaine , cleare , firme euidence of Faith. Fiftly , to the fift , As for St. Anthony , much might his priueledge be , as hauing the Patronage of Pigs , & Cattel , which the Priests do solemnly on St. Anthonies day blesse in his name , and so they are free from all diseases and disasters all the yeare after : and therefore the Pigges Masters or Dames are very Hogs , if they requite not the Priests paines with the best Pigge . But for all St. Anthonies workes of deuotion , if they had beene of a far higher and holier nature , they make but little for this euidence of certainety , but rather the contrary . For the more a man confides in his good workes , the more vnsettled he is in the certainety of iustification . And for Martyrs , I meane Christs Martyrs if they haue not this certainty , then none euer had it . As for Heretickes , they cannot dye for Christ ; while they dye in the quarrell of their Heresie . Thus we haue the state of the question on both sides . As for Veg's fourth allegation in his fifth Chapter forementioned , That no man can certainely know , but by speciall reuelation , whether another man be iustified or no , this is impertinent to the present purpose , and so we leaue it extra controuersiam . But display wee our forces now in the open field , and try we our cause by the dint of truth . First , that the Pontificians should so stiffly stand for their vncertainty of Faith , they haue great reason , in regard it is the strongest supporter ( vncertaine as it is ) of the Tower of Babell , as we touched before . It is the troubled Sea , where Romes Peter-men finde the best fishing . As the Iewes said of Christ , if we let him thus alone , all the world will goe after him , and the Romanes will come and take away our kingdome : so the Romane Pontificians may say , If we should allow of certainty of Faith , all the people would forsake vs and wee should lose our Kingdome . What would become then of the merchandise of soules , of Purgatory-Masses , and Dirges , and Trentals , so rich a trade in Romes Court , if the People might purchase saluation by faith , yea , and rest assured of it , without any dependance of humane inuentions ? But let vs examine the former limitations of Pontifician certainty apart . First , they admit only of a generall certainty , but no particular . And reason good : for ( as wee said ) their Faith is onely generall . And this their certainty they place in the vnderstanding , as they do also their faith . The obiect of this certainty , is the generall truth of Gods Word . So that this is such a certainty , as the very Diuels and damned may haue : for they beleeue and tremble . Why ? but because they are certainly perswaded of the truth of Gods Word . And as the Pontifician faith is common with the wicked : so also their certainty , which is the fruite of such faith . Secondly , in that they say , that certainty may bee true of false , according to the disposition of him in whom it is ; this is absurd . For , how can a thing be certaine , & yet false , vnlesse it be certainly false , or a false certainety ? Certainety and falshood are incomparible , and meerely opposite . Indeede it is one thing to bee certaine , another to seeme certaine , which seeming certainty is nothing else but opinion . Thirdly , that they deny certainty of faith in iustification , but by speciall reuelation ; this agreeth with their maine doctrine of faith , which indeed hath no other certainty in it , than such as is in the reprobate ▪ and whereas they restraine their speciall reuelation to some few , this shewes the iniquity of Pontificians , in making a Monopoly of Gods grace , and indeede a meere nullity of sauing Faith. Fourthly , their probable coniectures of their iustification , are altogether abhorrent from the nature of Faith in Christ , and meere illusions . Such probabilities are impossibilities of saluation . But it is a good reason for the Pontificians , why they should deny certainty of Faith , if the best certainty be onely coniecturall probability . Fiftly , say they , only spirituall men , liuing in the state of perfection ; ( as deuout St. Anthony ) may haue a certainety of saluation , built vpon his good life . This is another strong reason , why Pontificians exclude certainty of Faith of saluation , seeing it is rather grounded vpon good workes . To these they adde two other reasons , why no man can be certaine of his iustification , because ( say they ) * no man by the euidence of faith , can bee certaine of his predestination : For , indeede if a man cannot by faith be certaine of his predestination , he cannot bee certaine of his iustification . The reason is good . Lastly , say they , a man cannot be certaine of his iustification , that is not certaine of his perseuerance in grace to the end . But no man ( say they ) can be sure of perseuerance : Therefore no man can bee sure of his saluation . These two last reasons are inferred vpon the fifteenth and sixteenth Canons of the Councell of Trent . Thus haue we in generall , as it were in a light velitation or skirmish , spent a small volley vpon the Pontifician forces , which march against certainety of faith . Come wee now to ioyne the maine battaile ; wherein wee will obserue this order of sight : first , wee will shew the weakenesse of those arguments they bring for their vncertainety : secondly , we will make good , and fortifie those arguments , authorities , and reasons , wherewith the Catholike truth of the certainty of faith , is maintained and confirmed . First , for the Pontifician reasons and allegations for their vncertainty of faith , wee finde sundry of them set downe in the history of the Councell of Trent , together with the answers vnto them , forced from the Canuase of the opposite parties : some holding , that the opinion of certainety of grace was an intolerable arrogancy : others , that that certainty in its kinde was meritorious . The first of these were for the most part Dominicans , grounding their opinion of vncertainty vpon the authority of Thomas Aquinas , Bonauenture , and the Schoole-men . Also vpon reason , saying , That God would not make man certain of grace , lest swelling with pride , and opinion of himselfe , he should dispise others ; as knowing himselfe to bee righteous , and others notorious sinners . Also , that Christians would grow sleepy , sloathfull , and carelesse of good workes . In which respect incertitude of grace was profitable , yea meritorious . For perturbation , or trouble of minde , is that which at first afflicts men ; but to those that haue learned to beare it , it becomes at length meritorious . Besides , they cite places of holy Scripture ; as out of Saloman , That man knowes not whether hee be worthy of hatred or loue : out of the Booke of Wisedome , That a man must neuer be free from feare of sinne , that it is pardoned : out of the Apostle , That wee must worke out our saluation with feare and trembling ▪ and that St. Paul professeth of himselfe , that though his conscience did not accuse him , yet he was not therfore iustified . These reasons and testimonies , besides many others ( saith the History ) did chiefly Seripandus , Vega , and Soto alledge and amplifie out of the Fathers . On the other side ( saith the History ) Catarinus with Marinarus , did out of the same Fathers alledge places to the contrary , that it might appeare , that the Fathers , as they saw occasion , did attemper their Sermons to the present occasions ; sometimes to animate the doubtfull and deiected , sometimes to represse the presumptuous , still submitting themselues to the authority of the Word of God. They said ( to wit , Catarinus and Marinarus ) that as often as Christ is obserued in the Gospell to forgiue sins , so often he said , Be of good comfort , thy sinnes are forgiuen thee . And that it seemed absurd , that Christ would minister to any man occasion of presumption or pride , or to depriue all of that , which might be matter of profit or merit . Also , that the Scripture bound vs to giue thankes to God for our iustification , which vnlesse ●e before we haue receiued , with what face ( yea with what affection ) shall we giue thankes ? Sith it is folly to acknowledge a benefit , which thou knowest not , whether it bee giuen thee or no. Surely St. Paul doth clearely enough affirme this certainety , when he would haue the Corinchians sensible , that Christ is in them , vnlesse they be reprobates ; and when he saith , that therefore wee haue receiued the spirit of God , that by him wee might vnderstand , what is giuen vs of God. And againe more plainely , That the holy spirit doth beare witnesse to our spirit , that wee are the Sonnes of God. And that it is also a part of great impudency , to accuse those of presumption , that beleeue the holy Ghost speaking vnto them . Ambrose affirming , that the holy spirit doth neuer speake vnto vs , but withall it makes knowne vnto vs , that it is himselfe that speaketh . And Christ saith in Iohn , That the world cannot receiue the holy Spirit , because it neyther seeth nor knoweth him ; but his Disciples should know , that hee should be and abide in them . Whence ( saith the History ) Catarinus did very wittily conclude , that that man dreamed , who affirmed that grace was voluntarily receiued , and yet that a man knew not whether he hath it or no : as if to the receiuing of a thing by a voluntary motion of the minde , it were not necessiry , that he which receiues it of his owne accord , should know , that both the thing is giuen vnto him , and that hee truely receiueth it , and being receiued , possesseth it . The History further saith : the weight of these reasons forced those , which before accused this opinion of rashnesse , first to giue place , and then thus farre to yeeld , that although for the most part a man cannot haue assurance in this point , yet he may seeme at least to haue some coniecture . They also denied not certainty to Martyrs , nor to the newly Baptized , and to others being assured by speciall Reuelation : and that which at first they called coniecture , they were afterwards brought to call morall faith . Yea Vega himselfe , who in the beginning admitted onely of probability , yeelding to the waight of reasons , began to fauour certainty ; but lest he might seeme to approach too neare the opinion of the Lutherans , hee did professe onely so great certainty , as might exclude all doubting , and could not deceiue : but hee would not acknowledge it for the Christian faith , but onely humane and experimentall . And declaring his opinion by a similitude : As ( quoth he ) he that hath heate , is certaine that he hath it , and he were voyde of sense , if he should doubt of it : So he that hath grace in himselfe , doth feele it , nor can he doubt , but that hee feeleth it ; but in the sense and apprehension of his soule , not by diuine reuelation . But the other Patrons of certainty , being compelled of the aduersaries , to set downe their meaning in expresse and plaine termes , whether they beleeued , that man might haue certainty of grace , or whether they thought a man bound to beleeue it , and whether that faith were diuine or humane : at length they professed , seeing that faith was giuen by the testimony of the holy Ghost , that it could not be left to mans liberty , and seeing euery man is bound to beleeue diuine reuelations , that that faith was no otherwise to be called , than diuine . And when they seemed to bee pressed with the straits of the Dilemma , which was obiected ; to wit , that that faith was either equall to the Catholicke faith , or vnequall ▪ if it bee not equall , then it excluded not all doubtfulnesse ; if equall , then that a righteous man ought as firmely to beleeue hee is iustified , as the very Articles of his Creede ▪ Catarin us answered , that this faith was diuine , and as certaine excluding all doubtfulnesse , as the Catholicke faith it selfe ▪ but yet that it is not the very Catholicke faith . For that faith , which euerie man giueth to diuine reuelations made vnto him is also diuine , and excludeth all doubt : but when the Church receiueth these reuelations , then that faith becomes vniuersall and Catholicke ; yet in regard of certainty and freedome from doubting , euery mans priuate faith is no way inferiour vnto it , but that the Catholicke faith exceeded th●● onely in the vniuersality . Thus all the Propherb had first a priuate faith concerning all things reuealed vnto them of God , then after that , they were receiued of the Church , they had the Catholicke faith of the same things . This opinion ( faith the History ) at the first sight , seemed hard eue● to the 〈◊〉 of Catarinus ; to wit , all the Caro●●lites , whose Doctor Iohn Bacon did maintaine it ; as also to the Bishops of Senogali● , Wigornia , and Salpia , to whom at first that degree of faith seemed to bee precipitious and perilous ; but afterwards hauing diligently weighed & examined the force of the reasons , it was approued with an admirable content of the most approued of the Bishops : but Soto crying out , that it was too fa●o●rable to the Lutherans ; others againe affirming , that Luther was not to be condemned , if he had said , that this faith doth follow after iustification : but condemned , for saying it is the iustifying faith . And as for the reasons brought on the contrary part , they answer , that wee ought not to giue heede to the iudgements of the * Schoolemen , seeing they take the grounde of their opinion from Philosophicall reasons : s●th humane Philosophy may iudge amisse of diuine instinct . Againe , that Salomons authority makes not for this purpose . Hee that would draw these words [ No man knoweth whether hee bee worthy of loue or hatred ] to this purpose , then hee should conclude hence , that euery most wicked sinner continuing in his sins , should not know whether hee bee hated of God or no. And much lesse is that saying of Wisedome to be applyed to this purpose ; and that there is a fallacy in the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which doth not signifie sinne already remitted ( as it is in the vulgar translation ) but the expiation and propitiation for sinne ; and the words of the wise man doe admonish the sinner , not to heape vp sinne vpon too much confidence of obtaining pardon , and not of pardon already obtained . Nor must we ground an Article of faith vpon an error of a Translator . ( Such was the iudgement in those times concerning the vulgar edition , of those that had made it authenticall , which is easie to be obserued by the bookes set forth by those , which were present at the decree of the approbation . ) Also that the phrase of the Apostle ( worke out with feare and trembling ) is an Hebraisme , which doth not inforce a doubtfulnesse , but reuerence , or godly feare ; for as much as euen seruants doe exhibite feare and trembling to their Masters , with whom they are deare and gracious . Finally , that the place of Saint Paul made for them , if it bee taken for iustification . For that hee saith , he is guilty of no defect , and yet that he is not therefore iustified ; a man may easily inferre , that hee was iustified another way , which confirmeth certainty . But the true meaning of the words is , that St. Paul speaking of defect in his function of preaching the Gospell , doth affirme , that his conscience doth not accuse him of any omission ; nor is hee therefore so confident , as that hee dare say , that hee hath performed all the parts of his office , but commits the whole iudgement to God. And so the History concludes thus : Hee that hath not looked into the opposite writings of those , that were present at these disputations , and which the authors themselues were carefull to commit to print vpon this argument ; would scarce beleeue , how many things were discussed about this Article , and with what ardency , not onely of the Diuines , but also of all the Bishops , who were perswaded that their opinion was right , & that they had hit vpon the truth : So that the Cardinall of St. Crosse , saw that many had more neede of a bridle than of spurres ; and by frequent digressions from the purpose , and passages to other questions , he often would expresse his desire of putting an end to this controuersie . It was twice propounded in the Synod of the Prelates , to relinquish altogether this question , as being ambiguous , long , and tedious : yet affection bearing sway , they fell backe vpon it againe . Thus farre the History ; which though somewhat long , yet I hope the Reader will not thinke it more tedious in the reading of it , than I haue done in the inserting of it : which I haue the rather done , that it might the more appear , how , this point of certainty ( hauing on the one side euidence of truth to confirme it , and on the other , humane wit and affection to oppugne it ) did puzzle and perplexe the whole Synod , and fill them full of vncertainties . Wee see those reasons and authorities alledged by the aduerse faction , who were for vncertainty , very acutely and pregnantly answered by * Catarinus , and those with him . Also whereas they catched here and there at some passages of the Fathers , seeming to fauour their doctrine of vncertainty : it is well noted by the History , that the Fathers might sometimes by accommodating their exhortations to the people , as the occasion required , represse the insolency of such as were presumptuous , and vainly confident in the assurance of their saluation , howsoeuer they continued in sinne : whereas the Fathers in their maine discourses of faith , speake most clearely in the confirmation of the certainty of iustification , as we shall see hereafter . Come wee now to Vega's incounters with the certainty of faith : he takes great paines to beate the ayre , what with answering , what with vrging arguments for his Pontifician Goddesse Vncertainty , now an Article of Romes faith . Hee vndertakes , according to his rare dexterity , to answer all opposites , and to expound or moderate the meaning of such authorities , as are alledged out of the Scriptures or Fathers ; making them by some pretty quaint distinction , to speake iust as him listeth . The first place he bringeth for his vncertainty ▪ is out of Iob 9. 20. If I iustifie my selfe , mine owne mouth shall condemne mee ; if I say , I am perfect , it shall also proue me peruerse . Vega makes much adoe about this place , fending and prouing : but the very sight of the Text is sufficient to confute his folly , in applying it to his vncertainty of iustification , when as this place doth giue such a deadly wound to their iustification it selfe by their inherent righteousnesse , which holy Iob here vtterly disclaimeth . But doth Iob here vtter one syllable of the vncertainty of his faith , in God his Sauiour and Redeemer ? Nay , doth he not protest the contrary ? Though he slay mee , yet will I trust in him . And vers . 18. Behold , now I haue ordered my cause , I know that I shall be iustified . Who is he that will pleade with mee ? What clearer testimony could this holy man giue of his strong confidence and assurance of his iustification by faith in God ? So that I maruaile Vega would at all meddle with the example of Iob , who throughout his booke is such a cleare mirrour of a true beleeuer , whose faith is fortified with all confidence and assurance : sauing that hee can easily impute Iobs certainty to a speciall reuelation , and not to the property of faith . But let not Vega with his iugling , by casting a false myst , think so easily to eclipse the clear beames of truth . With the like successe he is tampering with Dauid and Salomon . He alledgeth that of Dauid , Who can vnderstand his errors ? Hereupon he inferreth , if a man doe not know his sins , how can he be sure of his iustification ? To this allegation , we neede vse no other answer , but Bernards exposition , which Vega himselfe both obiecteth , and takes vpon him to answer , that these words of Dauid are vnderstood onely of veniall sinnes , not of mortall . This Vega confessing to be verisimile ; very probable , and likely to be true : yet answereth , that seeing mortall sinnes are more truely and properly sinnes , and do more defile the soule , than veniall sinnes , why should these words bee restrained onely to veniall sinnes ? I will not now enter into a discussion of veniall and mortall sinnes , a distinction most grosly and impiously abused by the Pontificians : but this I say , that according to the iudgement of Pontificians of veniall sinnes , they must needes confesse , that these words of Dauid must bee meant onely of veniall sinnes : that is , such as the Pontificians call veniall . The very word in the vulgar Latine will beare no other sense , Delicta , which signifieth slippes , or errors , or certaine defects , and omissions , such as the Pontificians ranke amongst their veniall sinnes . But this place of Dauid makes nothing at all against certainty of faith . For what if a man , yea the holiest man , if Dauid doe not know his sinnes , his slippes , and errors ? yet while he complaines hereof , and confesseth them in generall vnto God , praying , O cleanse thou me from my secret faults : what hindreth , but that God cleansing him from all his faults , should seale vnto him the certainty of the remission of all his sins , apprehended by a liuely faith ? As Dauid saith in the 32. Psalme , Blessed is he whose transgression is forgiuen , and whose sinne is couered , &c. But how shall a man come to be certaine of this his blessednesse ? Dauid instanceth it in himselfe , vers . 5. I acknowledged my sinne vnto thee , and mine iniquity haue I not hid : I said , I will confesse my transgressions vnto the Lord , and thou forgauest the iniquity of my sinne . How did Dauid know that God had forgiuen his sinnes , seeing he saith peremptorily , Thou forgauest the iniquity of my sinne ? Did not Dauid know this by the certainty of faith ? Vega , I know , hath his answer at his fingers ends , and will say , that Dauid came to know this eyther by speciall diuine reuelation , or else by Nathans pronouncing Dauids absolution , saying , The Lord hath put away thy sinne . Yea , but Dauid tels vs in the next words , that this was not his case alone , but it was common to euery godly man in particular : For this ( saith Dauid ) shall euery one that is godly pray vnto thee , in a time when thou mayst be found . that is , Euery godly man should haue the like comfortable successe vpon his repentance , as Dauid had , and say with confidence , as Dauid did , Thou forgauest the transgression of my sinne . But Vega , suspecting the strength of the Father's authority , he addes thereto the Sonnes ; to wit , Salomons , Pro. 20. 9. Who can say , I haue made my heart cleane , I am pure from my sin ? Quis , Who ? That is , few or none , saith Vega ; sith interrogations in Scripture , and in the Fathers , are commonly taken for negations . And he produceth Hieromes exposition , vpon the second of Ioel , Who knoweth , if God will repent , and pardon ? Quodait , Quis ? &c. That he saith , Who ? it is to be thought eyther impossible , or very hard . For Salomons saying , Who can say , I haue made my heart cleane ? True : who can say it ? yea I challenge all the Pontificians in the world : which of them , for all his satisfactory merits , can assure himselfe , that he hath made his heart cleane ? Vega shall not neede to seeke out authorities to proue , that by Who , is meant none , or scarce any . For wee will easily grant to Vega , that neuer a Pontifician of them all , not one , can say , and that truely , and with assurance of his owne conscience , that hee hath made his heart cleane . But Vega ( as it seemeth ) distrusting the former euidences , as not clear and certaine enough to confirme his vncertainty ; he addes an impregnable argument , saying , Si hoc non sufficiat testimonium , &c. If this testimonie be not sufficient , certainely that which Salomon writes in his Ecclesiastes , should satisfie all men . What is that ? Eccles. 9. 1. Sunt iustiatque sapientes , & opera corum in manu Dei : & tamen nescit homo , vtrum amore an odio dignus sit ; sed omnia in futurum seruantur incerta , eò quod vniuersa eueniant iusto , & impio , &c. So runnes the vulgar Latine : that is , There are righteous and wise men , and their workes are in the hands of God : and yet man knoweth not , whether he be worthy of loue or hatred ; but all things for the time to come are kept vncertaine , seeing that all things come alike to the iust , and to the wicked , &c. First , concerning this place , which Vega brings to satisfie all men , any reasonable man would haue thought Vega himselfe had been satisfied with the pregnant answer of Catarinus , and others in the Councell , to this very place . Wel ; but let vs see further the vanitie of Vega's argument gathered from this place . First , we must know , that here ( as elsewhere in infinite places ) the vulgar Latine swarueth extremely and senslesly from the originall . The originall goes thus word for word , No man knoweth eyther loue or hatred , by all that is before them ; as our last English Translation ( the most exact of all other ) hath rendred it . So that the sense is cleare , That no man by these outward things , which are before vs , or in our sight , can know eyther the loue or hatred of God towards him : and the reason is added , All things come alike to all , and there is one euent to the righteous , and to the wicked , &c. But whereas the vulgar Latine saith , All things for the time to come are kept vncertaine : first , there is no such thing in the originall : and besides , to straine these words to Vega's sense , or the * Councell of Trents , to proue the vncertainty of mans saluation , is to wring blood from them , and to turne a mans inside outward , as if the certainty of saluation depended vpon the vncertainty of outward worldly things , as pouerty , and riches , health , and sicknesse , prosperity , and aduersity ; which come alike to all men , righteous and wicked , yea Heathen and Christians : yea , and if Vega's sense stood good , then it should follow ( as we alledged before out of the History ) that the most wicked men , liuing and continuing , and obstinately persisting in sinne , and impenitency , should not know whether they ▪ were worthy of Gods hatred or no ; whereas euen the most ignorant Heathen hath an accusing and condemning conscience within him , that tels him hee is worthy of the hatred , and not of the loue of God. So that Vega , for all his winding wit , and wrangling about this place , doth but laterem la●are , spend his labour in vaine , thinking to winne credit and authority to his vncertainty from this place of Salomon . As if Salomon in his Ecclesiastes should recant what he had writ in his Prouerbes ▪ where he saith , That the wicked flye , when no man pursueth : but the righteous are bold as a Lyon : If the righteous ( and none are righteous , but those that be iustified ) be as bold as a Lyon , then certainely they are not appalled with feares and doubts , and the vncertainety of their estate : for that were with the wicked to flye , when none pursueth , beeing affraid at the very shadow of their guilty conscience . Vega runnes on in his Vncertainty ; he fights as one that beateth the ayre ( to vse that phrase of the Apostle : ) and in his eleuenth Chapter of the same Booke , hee heapeth vp sundry testimonies : first , out of Daniel 4. 27. Peccata tua el●emisynis redime , & iniquitates tuas misericordi●● pauperum ; for sitan ignascet delictis tuis : So runnes the vulgar Latine . But the Originall runnes thus : Breake off thy sins by righteousnesse , and thine iniquities by shewing mercy to the poore : * if it may bee a lengthening of thy tranquility . But we need not in this place quarrell the vulgar Latine : that is , Redeeme thy sinnes by almes , and thine iniquities by mercy to the poore : perhaps God will pardon thy sinnes . What makes all this for Vega's vncertainty of Faith ? For it is not required that the certainty of Faith should extend to the certaine discouery of anothers iustification : suffice it , that true Faith doth assure a mans selfe of his owne iustification . But Daniel there speaks not of any vncertainety of remission of sinnes in him that hath it ▪ but in a wicked man , that as yet hath it not . Again , by redeeming of a mans sins by Almes , is not meant a meritorious expiation of sinne by satisfaction to God , but this redeeming may bee vnderstood of making restitution to the wronged , which is a testimony of Repentance , as we see in the example of Zacheus . Or this redeeming might bee in regard of preuenting temporall iudgements . Ahab , vpon his hypocriticall humiliation , obtained a repriuall of Gods sentence against him , though not an absolute discharge . So propitious is God to the true humiliation of a faithfullman , when not euen the painted image of piety goes vnrewarded . The like place he produceth out of I●el 2. 14. Quis scit , si conuertatur , & ignoscat , &c. Who knoweth , whether he will returne and repent , and leaue a blessing behinde him ? The like also out of Ionah 3. 9. Who knoweth , if God will returne and repent , and turne away from his fierce anger , that we perish not ? Both these places are of one nature with that of Daniel ; being vnderstood of temporall punishments , and that threatned to others , nothing concerning the certainty of Faith in the remission of a mans owne sinnes . Nor vnlike is that place he alledgeth out of Acts 8. 22. where Peter saith to Symon , Repent of this thy wickednesse , and pray God , if perhaps the thought of thine heart may be forgiuen thee . Peter speakes not of the vncertainety of his owne Faith in the remission of his own sins ▪ but of that wicked Symon . Peter knew that Repentance and Prayer to God was a speciall meanes to procure pardon of sinnes ; and therefore exhorts Symon to repent and pray : yet withall Peter knew , that not euery repentance obtaineth pardon at Gods hands , no more than that of Iudas , or that of Esan , who for all his teares was reiected . But let vs heare Vega's iudgement vpon this place : Cur Prophetae esti , & Petrus , qui constantissimè praedicabant Deum misericordem esse , & valdè praestabilem super hominum malitijs , istis hae●itationis notis vtebantur , nisi vt docerent , non leuiter oportere credere nos esse iustificatos , neque statim ad qualemcunque poenitentiam debere nobis-m●tipsis promit lere remissionem peccatorum ? that is ▪ Why did those Prophets , and Peter ( who most constantly preached that God is mercifull , and very ready to forgiue the sinnes of men ) vse these notes of hesitation or doubting , but to teach vs that we should not lightly beleeue that wee are iustified , nor presently vpon any kinde of Repentance , that we ought to promise to our selues pardon of our sinnes ? Thus farre Vega's inference is pretty tolerable , referring his vncertainty of the pardon of sinnes , to any sleight or ouerly Repentance . Herein hee jumps with that , which wee said euen now , of Iudas and Esan's repentance . And besides , faith of iustification is not a light beleefe . But shall we heare Vega expresse his minde cleerely and ingenuously , without any ambiguity ? He addeth : Mihi quidem ( vt ingen●è di●am , quod sentio ) sic olim loc●ti Prophetae isti , videntur , vt iam tum deterrerent iustos ab ista certitudine remissionis suorum peccatorum ( quam quidam his temporibus iustificatis omnibus perswadere moliti sunt ) & ea forma loquentes , arma nobis subministrasse videntur , quibus omnes hos , vt sic dicam , certitudinarios re●inceremus : that is , It seemeth to me ( that I may ingenuously speake , what I thinke ) those Prophets did heretofore speake thus , that they might then skare righteous men from that certainety of the remission of their sins ( which certainty , certaine in these times haue laboured to perswade all those that are iustified of ) and speaking in that forme , they seeme to conuey weapons into our hands , whereby wee should vanquish all these certitudinaries ( as I may so say ) or patronizers of the certainty of faith . Now well-fare Vega yet , for his candid ingenuity , that he vtters his minde plainely as he thinkes . How is it possible else , that euer we should haue discouered the corruption of his heart in this point : as first , to make no difference betweene the righteous and the wicked ; and to draw an argument from the example of wicked men , as Nabuchadnezzar , Symon Magus , and such like , that because their repentance was doubtfull , and so consequently the pardon of their sinnes ; that therefore the righteous and godly men should be deterred and affraid of the certainety of the remission of their sinnes vpon their true faith and repentance ? And whereas he thereupon triumphs , that these kindes of formes of speech vsed by the Prophets , and the Apostles , are weapons put into the hands of Pontificians , wherewith to beate downe the maintainers of certainety : what are these weapons , but such Withes and flaxen Coards , wherewith Dalilah thought to binde Sampson , and so to betray him into the hands of the vncircumcised ? But as Sampson , hauing his seuen Nazaraicall lockes still vpon his head , brake them all as rotten tow : so the truth of Faith cannot bee bound , hauing the seuen spirits of God , whereby it retaines vnuincible strength . But the best is , Vega dare not peremptorily conclude it , but only saith , out of his ingenuity , that the Prophets seemed to him to speak so , and that they seemed to conuey such weapons into the Pontificians hands . Wee will therefore let these passe as seeming arguments , well beseeming Pontificians to vse as their best weapons . To these he addes a place out of Ecclesiasticus , as the maner of Pontificians is , to equall Apocryphall Bookes with Canonicall Scriptures , accounting them equally Canonicall , as they do also with as good reason their Apostolick Traditions . But wee will not here take vp the quarrell with them in this point . Nor neede we to bee affraid of the place which Vega alledgeth : which is , De propitiato peccato , noli esse sine metu : Of sinne pardoned , bee thou not without feare . This place also was answered in the Councell by Catarinus , as wee haue recited before , out of the History . For it is not spoken of sin already pardoned , but de propitiatu peccatorum , of the future pardoning of sinnes , as the vulgar Latine ( set forth by the Doctors of Louan ) hath noted in the Margin , and Vega himselfe addeth the same , in the variety of reading . And the sequell of that place is cleare and euident , that a sinner must not bee bould to commit sinne , vpon presumption of pardon . And therefore it is expressed in the future tense , euen in the vulgar : Et ne dicas , miseratio Dei magna est , multitudinis peccatorum meorum miserebitur : And say not thou , the mercy of God is great , hee will pardon the multitude of my sinnes . So little makes this place for Pontifician vncertainty , as it also no whit crosseth the certainty of faith ; whose property is not to presume that God will be mercifull , though I sinne , but to beleeue that God is mercifull to mee vpon my present repentance . And for that of the Apostle [ I know nothing by my selfe , yet am I not thereby iustified ] vrged by Vega for his vncertainty , in his 12. Chapter , I referre the Reader to the answer made before in the History of the Councell , which is sound and good ; and needes not any thing to be added vnto it , although Vega spend a whole large Chapter about it , but all to no purpose in the world , but to exercise his vnlimited liberty to say what he list . But hauing thus raked the Scriptures together , to make a heape of testimonies for the confirmation of his vncertainty ; he proceeds in his 13. Chapter , to the authorities of the ancient Fathers . To which in briefe , to auoide tediousnesse , we may answer in generall , as the History hath well noted , that the Fathers sometimes did attemper their speech to the depressing of the proud and presumptuous , as if eyther men had no sinne at all in them , or that sinning , they had Gods mercy at command . And we are to note also , that where the Fathers speake of the vncertainty of mans iustification , or rather of the certainty of their vnrighteousnes ; it is most euident and cleare , that then they speake of mans righteousness of sanctification , wherein they are neuer perfect in this life . But I cannot here omit to set down one speciall place , wherein Vega much triumpheth , taken out of St. Augustine . Vega's words are these : Inter omnia , quae legerim in Augustino , apertissimè proposito nostro fauent , quae , &c. Among all , which I haue read in Augustine , those words doe most clearely fauour our purpose , which hee writeth vpon the exposition of those words , Incerta & occulta sapientiae tuae manifestasti mihi : that is , Thou hast reuealed vnto mee the vncertaine and hidden things of thy wisedome . Whereupon Augustine saith ; Quae incerta ? Quae occulta ? Quia Deus ignoscit talibus peccatoribus con●itentibus , & punientibus sua peccata : What vncertainty ? What hidden things ? Because God doth pardon such : to wit , sinners confessing , and punishing * ( or repenting of ) their sinnes . And Augustine addes , as Vega also alledgeth ; Nihil tam occultum , nihil tam incertum : Nothing so secret ▪ nothing so vncertaine . And Vega here leaping ouer Augustines amplification and exposition of his meaning , he onely addes Augustines conclusion : Hoc incertum , patefecerit Deus seruo suo Dauid , &c. This vncertaine thing , God reuealed to his seruant Dauid . For when standing and accusing himselfe , hee said , Pecca●i , I haue sinned : forthwith hee heard of the Prophet ; that is , of the Spirit of God , which was in the Prophet , The Lord hath put away thy sinne . Well , now let vs a little insist vpon these words of Augustine , which Vega ingeniously confesseth , doe most clearely fauour their cause of Pontifician vncertainty , of all other that hee hath read in all Augustines workes ▪ First , whereas Augustine taking the vulgar Latine for the onely Text which hee followeth , vseth the word incerta . I answer , there is no such word in the Originall for incertum . The words in the Originall are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , word for word , And in the secret , or in the hidden part ( as our last translation well renders it ) thou shalt make me to know wisedome . Not a word of vncertainty . Therefore Vega takes a very vncertaine ground , yea rather a meere Bohu or emptinesse , whereon to build his vncertainty . Besides , ●●th Augustine going vpon an vnwarrantable ground , taking that for Text which Gods Word knoweth not ; are we therefore bound presently to take his exposition for Gospell ? And whereas hee applies those vncertaine and hidden things to the remission of sinnes : wee know Augustine oftentimes abounds with rare conceits ; but else , how this application or exposition should result from the Text , vnlesse raised vp by the strength of conceit , the Text it selfe giues vs no euidence to see . But that wee may not seeme too strait-laced , in limiting the ouer-lauish liberty of the vulgar Latine : if wee take downe both the Text , and Augustines Glosse at one bit together , it will not choake vs , nor cause vs to surfeit ; especially , if we take all the ingredients of it . For it is with Scriptures and Fathers , as with Physicke : if the Dosis haue eyther moe or fewer ingredients , than the wise Physitian prescribeth , it may alter the whole nature of the Physicke , and in stead of health , procure more hurt to the body . And here I must tell you , that Vega deales with St. Augustine , as eyther a negligent , or rather malicious Apothecary , who for some sinister respects , leaues out some speciall ingredient out of the composition . Or else ( to goe no further than the Scripture ) hee treades in the very steppes of the Tempter , who craftily left out the most materiall word in all the Text ( which was , In all thy wayes ) without which , we haue no warrant of Gods protection , and so Sathan by his false fingering , would haue made the promise of God of none effect . So playeth Vega. For as we noted euen now , Vega in relating Augustines exposition , leaues out the most materiall thing , which Augustine noteth in his explaning and applying those Incerta , or vncertaine things to remission of sinnes . And that is the instance he giueth of the Niniuites . That we may recollect all to one intire head , which Vega hath so torne asunder , wee will set downe Augustines words whole together : Incerta & occulia sapientiae tuae manifestasti mihi : they be the words of his vulgar Text. Whereupon he inferreth , Quae occulta ? Quae incerta ? Quia Deus ignoscit & talibus ( id est , poenitentibus . ) Nihil tam occultum , nihil tam incertum . Ad hoc incertum , Niniuitae poenitentiam egerunt : dixerunt enim , &c. What hidden ? what vncertaine things ? Because God pardoneth euen such : that is , penitent persons . Nothing so hidden , nothing so vncertaine . Vpon this certainty the Niniuites repented : for they said , though after the Prophet had threatned , though after that voice , * Three dayes and Niniuie shall be destroyed : they said among themselues , that the mercy of God was to be intreated . They said thus , reasoning with themselues , Who knoweth , if God will returne , and shew mercy ? It was vncertaine , when they said , Quis nouit ? Who knoweth ? But hauing once repented , they reaped certaine mercy , &c. So Augustine . Do we not see here a manifest difference between Augustines owne application of vncertainty , & Vega's strained application ? Vega would apply this vncertainty of the remission of sins to the time past , vnderstanding it of sins already pardoned , as if a man were altogether vncertaine that his sins are pardoned , when they are already pardoned . But Augustine tels vs plainly , that he vnderstands this vncertainty of remission of sins in the future tense , that is , concerning the vncertainty of sins to be pardoned , for which God denounceth expresse iudgments , as in the example of the Niniuites . God hath threatned peremptorily , that within forty dayes Niniuie should be destroyed . What should the Niniuites now doe in this case ? They beleeue God , that hee was true in his word : Yet they resolue to repent speedily . But to what purpose , when now the sentence was already pronounced of him that cannot lye ? Yes ( as knowing that such like threatnings are conditionall ) they would at least put it to an aduenture , Who knoweth , if God will returne , and pardon ? It may be God will shew mercy . No maruell if the Niniuites were doubtfull of the pardon of those sins , which they knew they had committed , but had not yet repented of . But whence proceeded this their vncertainty ? From their faith ? No ; but Augustine tels vs the reason : Quia peccata magna erant Niniuitarum , dixerunt , Quis nouit ? Because the Niniuites sins were great , they said , Who knoweth ? So that their vncertainty proceeded not from the defect of faith , but from the excesse of their sins . But as they were vncertaine before they repented ; after they had repented , they found certam misericordiam , certaine mercy , saith Augustine : witnesse the preseruation of themselues , and their Citie . As therefore the Niniuites were vncertaine ( in regard of the grieuousnesse of their sinnes , and the greatnesse of Gods iudgement already peremptorily threatned ) whether they should finde ▪ God fauourable or no , in reuersing his sentence , and preseruing their Citie ; but afterwards vpon their repentance found the certainty of Gods mercy , in sparing them , whereof the sparing of their City was a certaine and infallible argument : So sinnefull men , burthened with the guilt and horrour of sinnes , and borne downe with the terrour of Gods wrath threatned in his Word , may well bee doubtfull and vncertaine how God may deale with them , although they resolue with themselues to repent , and humble themselues ; but after vpon their true repentance , God being mercifull in pardoning their sins , they finde now certam misericordiam , certaine mercy : the certainty whereof is the very effect of Gods mercy , applied & sealed to the conscience by a liuely faith , no less assured of the pardon of sin , than the Niniuites were of the preseruation of their Citie . Thus Vega's triumph is like his Country-treaties , very plausible and currant , & will gaine much , if but beleeued , & the cunning conueyances be not discouered . And by this successe of Vega in this one authority , which he sets down as a master-peece , wee may easily sum vp the account of all his other allegations out of the Fathers for this purpose , what will they amount to . To the Fathers , he addes the authority of Schoole-men for vncertainty of grace , in his 14. Chapter , and so forwards to the 19. Chapter . But let him take his Schoole-men , we doe not enuie the Councell of Trent their authority , as out of whose Channels is gathered the Sinke of Romane-Catholick faith . So that while Vega alledgeth his Schoole-men , hee is as the Fish in the sea , or a Cocke vpon his owne dunghill . Herein I will doe , as Christ directeth , concerning the Pharisees , let them alone , they are all blinde leaders of the blinde . And for Philosophers , as Aristotle , &c. Vega will haue them all of his side , and takes it in great snuffe , that any aduersaries of Pontifician vncertainty , should alledge any Philosopher to be for them . As hee saith in his 44. Chapter , in answer to those that produce euen Philosophicall reasons to oppugne vncertainty : Laterem lauant , cum nobis putant aduersari Aristotelem : as much to say , as in the Prouerbe , They but wash the Blackamore , when they thinke to haue Aristotle to be our aduersary . Well , let them take Aristotle , the Schoole-Doctors , Chapt. 14. Scotus , Chapt. 15. famous Schooles , Chapt. 16. Diuines , Chap. 17. yea the infallible definition of the See Apostolique , Chap. 18. when they haue done all , what will they gaine but incertainty ? imbracing ( as Ixion ) an empty cloud of feare and perplexity , in stead of Iuno , the true substance of folid comfort . They may be certain of keeping their weak fort of vncertainty vnsurprised , the maintaining whereof brings vnto themselues in the end certaine ruine , and sudden destruction . Let Popish faith bee alwayes vncertaine , doubtfull , fearefull , perplexed , wauering with euery winde of errour , of terror ; let it be such ( sith it will not , sith it cannot bee any other , than of * those that beleeue and tremble ) as can neuer be perswaded of the remission of sinnes , of Gods fauour and mercy in Christ. Seeing they will needs bee vncertaine , let them be vncertaine ; as the Apostle saith , Hee that is ignorant , let him be ignorant . In the meane time , as we yeeld to the Pontificians the vncertainty of their faith : so let them suffer vs to maintaine the certainty of true and sauing Catholick faith , which is such , as the gates of Hell shall neuer preuaile against . True it is , that Vega hath spent at the least 20. Chapters , from the 19. to the 39. wherein he moyles in sweate and dust , labouring to answer all obiections that his aduersaries bring for the confirmation of certainty of saluation : wherein hee dealeth like a cunning theefe , who knowing which way the Bloud-Hound will pursue him , strawes saw-dust , or some such like thing , to sully the tract , and dead the sent , and at least to retarde and fore-slowe the pace of the pursuer , while himselfe in the meane time may escape the more easily . Or like the female Foxe , which being pursued at the heeles , with her traine dasheth her vrine into the dogs eyes , that vneath they are able to pursue any further . Such is Vega's holy water , which he sprinckleth in our way , thinking thereby to inueagle euen the most sagacious . Or else he would put vs to our shifts , as the Philistims did the Israelites , who hauing taken all their armour and weapons from them , would not suffer them the vse of any iron toole , but such as they must frame in their Forge , and sharpen with their tooles . But blessed be God , we are long ago freed from the spirituall bondage of these spirituall Philistims ; we can tell better how to weald our owne weapons , and handle them better in our owne hands , than according to the direction and limitation of these vsurpers ; and taking our owne weapons into our own hands , wee shall the better defend the truth against all those oppositions which Vega , with all his Pontifician power , makes against it . And when we haue spoken , then ( as Iob said ) Mock on . But , fearing lest I haue tyred the Reader by leading him through the many windings of Pontifician Vncertainties , which like an ignis fatuus , may easily diuert the Traueller from his plaine path , by leading him through inuious and wilde Wasts : let vs here pawse and breathe a little , and so pursue our purpose in an entire discourse by it selfe ; wherin also we must looke for sundry skirmishes and assaults , which the aduersary will not let to make vpon our very Tronches . CHAP. XV. Of the Certaintie of true sauing iustifying Catholicke Faith. LEauing the Vncertainty of Saluation to the Pontificians , as their vncertainty of Faith , in regard of their incertainty in their grace , incertainty in their baptisme , incertainty in their Sacraments , incertainty in their absolution , incertainty in their Masse , incertainty in their Priests disposition , incertainty in their penance and conuersion , incertainty in their contrition , incertainty in their satisfaction and merits , incertainty in their Monastical life , incertainty in their Saints , incertainty in their charity , incertainty in their righteousnesse . incertainty in their holy Ghost inhabiting in them , incertainty in their inucation , incertainty in their laying downe their life for Christ , their incertainety in purgatory ; while they acknowledge none other certainty , but a morall , coniecturall certainety , which at the best is doubtfull and deceitfull : all which , not only Soto and Vega , but also Bellarmine in his Bookes of iustification ( iustifying all that eyther the Councell of Trent , or her Commentators , Vega and Soto , or Andradius , and others their fellowes , haue writ concerning this point ; yea , and much more , but that I would not goe out of my Text , and prefixed bounds , of the Councels proper Commentaries ) haue amply set down . Come we now to encounter this Romane Catholique vncertainty , with the Catholique doctrine of the certainty of Faith. But before we can come to lay a firme foundation of this certainty of Faith , which Pontificians call nothing else , but a vaine hereticall presumption : wee must digge vp , and remoue one maine heape of Rubbish and Sand , which the Pontificians haue put to choke vp the hauen of true rest , and to vndermine all certainty of Faith , and whereon they haue cobbled vp their tottering Tower of vncertainty : for the maine ground of their vncertainty is the * authority of the Church , on which must depend the verity and certainty of the Scriptures themselues . Which being so , what maruaile is it , if they vtterly renounce all Certainety of Faith , and of Saluation ? For , what certainty of Faith can there bee , if the holy Scriptures , the obiect and ground of Faith , be not certaine ? And , what certainty can there bee in the Scriptures , if they must depend vpon the authority of the Church , for their certainetie ? And , what certainty can there be in the Church , if this Church be no other than the Church of Rome ? And , what certainety can there bee in the Church of Rome , when it wholly depends vpon a the only breast of a sinfull man , vpon whose infallibilitie notwithstanding the whole Pontifician Church cannot finde , no not the least footing for any Certainty of Saluation to stand vpon ? But to remoue this heape of Rubbish : although for multiplicity of Controuersie it be growne to a mighty Mountain , which may seeme to exceede the strength and labour of Hercules himselfe to remoue ; yet I trust with one small graine of Faith , to ouerturne this Mountaine into the Sea. For first : whether was the Word of God , or the Church more ancient ? Was not Gods Word ? For , by the voyce thereof was the Church first called . Where was the Church when the Gospell began first to be reuealed ? Gen. 3. 15. As yet the whole world in Adam and Eue lay buried in Apostacy ; and now totus mundus in maligno positus , the whole world lay in wickednesse , till this Word of the Gospell of the promised and blessed seede of the woman made a separation , and did constitute a Church . So that the first ground and foundation of the Church , is the Word of God ; as it was also of the first frame of the Creation . Hereupon the Apostle saith , That the Church is built vpon the foundation of the Apostles and Prophets , Iesus Christ being the chiefe corner stone , in whom all the building fitly framed together , groweth vnto an holy Temple in the Lord. The foundation of the Apostles and Prophets , is the Old and New Testament , whereof Christ Iesus is the chiefe corner stone . Away with the blasphemy of the Councell of Lateran , that calleth the Pope , Leo the tenth , the corner stone , and the Lyon of the Tribe of Iuda , and many such blasphemous titles , which are proper and peculiar only to the person of Christ. But that eyther the Church , or the Pope of Rome , had any such authority and power ouer the Scriptures , it was neuer known in those purer times of the Church , when the sweet and salutiferous streames of the waters of life were not as yet poysoned and imbittered with that Luciferian wormewood starre , that fell from heauen . It was in those primitiue and virgine times the Catholicke Doctrine of the Church , That the Church was to be ruled by the Scriptures , and not the Scriptures by the Church , much lesse by any one man. St Augustine saith , De Catholica Ecclesia id credant homines , quod Diuinae Scripturae dicunt , non quod linguae humanae maledicunt : Let men beleeue that concerning the Catholicke Church , which the Diuine Scriptures doe say , and not which mens tongues doe mis-say . By which place we see , that the Catholicke Church is to bee estimated according to that which the Scriptures testifie of it . Therefore not contrary . And in his Booke of the vnity of the Church , Ecclesiam suam demonstrent , &c. Let the Donatists shew mee their Church , not in the tales and rumours of the Affricans , not in the Synods of their Bishops , not in the learning of their disputants , not in their deceitfull signes and prodigies ; for wee are fore-warned and fore-armed against such things by the word of the Lord : but in the prescript of the Law , in the predictions of the Prophets , in the songs of the Psalmes , in the Shepheards owne voyce ▪ in the preachings and labours of the Euangelists , to wit , in all the Canonicall authorities of the holy Bookes . Nor so ( saith hee ) as that they collect and quote such places , as are obscurely , or ambiguously , or figuratiuely spoken , which euery man interprets at his pleasure according to his owne sense . For such places cannot be truly vnderstood and expounded , vnlesse first those which are most plainely deliuered , bee by a firme Faith entertained . Note here the Catholicke doctrine of those times , teaching , that the authority and sense of the Scriptures depended not vpon the Church , but the authority of the Church vpon the Scriptures , and the Scriptures were to bee interpreted by themselues , to wit , the more obscure places by the more plaine ; as he speaketh often elsewhere in his Bookes De doctrina Christiana . I will adde one place in steed of many : Quit autem nesciat , &c. Who can bee ignorant ( saith hee ) that the holy Canonicall Scripture , as well of the Old , as of the New Testament , is contained within its owne fixed limits , and that it is so preferred before all the latter writings of * Bishops , as that it may not bee disputed or doubted off , whether it bee true or salse , whatsoeuer is found written in it : and for the writings of Bishops which eyther haue beene , or are written after the establishment of the Canon of Scriptures , they haue beene subiect to the wiser iudgements , and grauer authorities of some more skilfull and learned Bishops , and might bee censured by Councels , if ought therein swarued from the truth : and those very Councels themselues , which are prouinciall ▪ doe without scruple submit to the authority of plenary Councels , assembled from the vniuersall Christian world ; & of those plenary & generall Councels , often times the former are corrected by the * latter , when by some better experiment of things , that which was shut , is opened , and that which was hid , is made known ▪ without any swelling of sacrilegions pride without any strouting of arrogancy , without any contention of bleake enuie , with holy humility , with Catholicke peace , with Christian charity . So that Bishops are corrigible by prouinciall Councels ; these by generall Councels , and these also by some latter Councels , as being all subiect to imperfection . But the holy Scriptures come vnder the f●rula of no Bishop or Councell to bee censured . Nay , as Augustine saith : Titubabit fides , si diuinarum Scriptunar ●●●●cillat authoritas : Faith will stagger and stumble , if the authority of the diuine Scriptures doe wauer . And hee taxeth the Manicheans of this impiety and sacriledge , that they went about quite to take away the authority of the Scriptures , approuing any thing , not because they found it written in that supreame authority , but because their fancy tooke a liking to it ; therefore they approued the Scriptures . And so their priuate s●●s● must giue authority to the Scriptures , which they frame to their owne fancy , and not the Scriptures giue authority to their Doctrines . What difference then is there betweene the Pontificians , and the Manicheans in this maine point ? But the Pontificians of old , obiect vnto vs one speciall authority out of St. Augustine to ouerthrow all that hee hath said for the supreame authority of the Scriptures aboue the Church . His words are ( which they obiect , and wherein they greatly triumph , to proue the authority of the Church aboue the Scriptures ) Ego Euangelio non crederem , ●isi●e Catholicae Ecclesiae c●●m●●eret authoritas : that is , I should not beleeue the Gospell , vnlesse the authority of the Catholicke Church did moue me . Now if we obserue the occasion of this saying of Augustine , it will easily appeare that hee had no such meaning , as to preferre the authority of the Catholicke Church , before the authority of the holy Scriptures ; for then hee should with one breath contradict the whole tenure of all his writings , wherein hee still aduanceth the authority of the Scriptures aboue all , as irrefragable , supreame , and subiect to no authority . Now the occasion of this speech of Augustine , was this : Manicheus , a grand Heretique , writes an Epistle to Augustine , wherein he stiles himselfe , Manichaeus Apostolus Iesu Christi prouidentia Dei Patris : that is , Manicheus the Apostle of Iesus Christ , by the prouidence of God the Father . Whereupon Augustine saith ; Haec sunt salubria verba , de perenni ac vi●● fonte : These are wholesome words , from the eternall & liuing fountain . But with your good patience ( saith Augustine ) if it please you obserue what I require . Non credo , istum esse Apostolum Christi ; quaeso ne succenseatis , & maledicere incipiatis , &c. I doe not beleeue , that this is an Apostle of Christ ; I pray you bee not angry ; and fall a reuiling : for you know that I am resolued , to beleeue nothing rashly that you say . I aske therefore who this Manicheus is ? you will answer me , an Apostle of Christ. I doe not beleeue it . Now thou hast nothing , what to say , or doe ; for thou didst promise me the knowledge of the truth , and now thou constrainest mee to beleeue that which I know not . But haply thou wilt reade the Gospell vnto me , and out of that thou wilt assay to proue the person of Manicheus . Now if thou shouldst finde any man , who as yet doth not beleeue the Gospell , what wouldst thou doe if he said vnto thee , I doe not beleeue it ? Ego vero Euangelio non crederem , nisi , &c. For I should not beleeue the Gospell , vnlesse the authority of the Catholicke Church did moue me . Quibus ergo ▪ &c. whom then I haue obeyed , when they said , Beleeue the Gospell ; why should I not beleeue them , saying vnto me , Doe not beleeue Manicheus . Elige quid velis : Choose which thou wilt . If thou wilt say , Beleeue the Catholickes : they admonish mee to giue no credit to you . Wherefore , giuing credit to them , I cannot but not beleeue thee . if thou shalt say , Doe not beleeue the Catholickes , thou goest not the right way to compell me by the Gospell to the faith of Manicheus , seeing I beleeued the Gospell it selfe , being preached vnto mee by the Catholickes . And so forth to this purpose Augustine pursueth his discourse . So we see the question is about the truth of Manicheus his title , calling himselfe an Apostle of Iesus Christ , &c. This hee obtrudes and thrusts vpon Augustine , to giue credit to it . Augustine ( and that worthily ) makes question of it . Hee would haue him proue it by the Gospell . Well . But Manicheus foylteth in some counterfeit Gospell , wherein he stiles himselfe an Apostle of Iesus Christ ; a Gospell , that was neuer acknowledged for Canonicall Scripture . But Manicheus will haue it receiued for Gospell . How shall it be tryed ? Is it therefore Gospel , because Manicheus saith it ? Or doth the Gospell depend vpon the testimony of one man ? No , saith Augustine : Pagan-Infidels are brought to receiue and beleeue the Gospell , by the preaching of the Catholicke Church , which hath from time to time kept the Canon of Scriptures intire , without the mixture of counterfeit Gospels . By this authority of the Catholicke Church , to wit , by the preaching of the Gospell by the Church , Augustine himselfe , when hee was a Manichee , was wonne to the faith of the Gospell . Hence it is , that instancing himselfe for one , that as yet beleeued not the Gospell , hee saith , Ego non crederem Euangelio , &c. I should not ( that is , I , if I were as once I was , an vnbeleeuing Manichee ) I should not beleeue the Gospell , vnlesse the authority of the Catholicke Church did moue me . So that hee makes the comparison betweene the authority of the Catholicke Church , and the authority of one man , Manicheus . The question is , Whether Augustine , if he were a neutrall beleeuer , as yet neyther beleeuing that Gospell which Manicheus bringeth , neuer heard of before , nor that which the Catholicke Church preacheth , and hath euer taught , should rather bee induced by the peremptory authority of one sole man , to beleeue a new Gospell , than by the authenticke authority of the Catholick Church of Christ , to beleeue the euerlasting Gospell of Iesus Christ , comprehended in both the Testaments , and perpetually receiued , preserued , professed , preached , and beleeued of the Catholicke Church from all ages . In this case Augustine inclines & cleaues to the authority of the Catholick Church . And what true Catholicke doth not reuerence the authority of the Church of God ; bringing him to Christ by the preaching of the Gospell , as the Samaritan woman brought her neighbour Citizens to Christ ? But being brought vnto Christ , after they had heard him themselues , they said to the woman , Now we beleeue , not because of thy saying ; for wee haue heard him our selues , and know that this is indeede the Christ , the Sauiour of the world . So euery beleeuer may say , I was first induced , and as it were led by the hand and voice of the Church , to beleeue the Gospell of Christ : but after that I haue heard , receiued , and beleeued Christ himselfe speaking in the Scriptures , I now beleeue not for the Church , or any mans saying , but for the authority of Christ , and the Scriptures themselues . As Augustine ingeniously saith to Paulina , Nolo ▪ authoritatem meam sequaris , vt , &c. I would not haue you follow my authority , that you should therefore thinke it necessary to beleeue any thing , because it is spoken by mee : but beleeue eyther the Canonicall Scriptures , or the truth that doth inwardly teach , and giue testimony thereof . For if a truth bee once confirmed by the euident authority of holy Scriptures ; to wit , those , which in the Church are called Canonicall , it is without all doubting to be beleeued . And in his third booke against Maximinus , an Arrian Bishop , disputing about the word Homousion , Augustine saith ; Nec ego Nicenum , nec tu debes Ariminense , &c. Neyther ought I to vrge the authority of the Nicene Councell , nor you that of Ariminum : for neyther am I bound to the authority of this , nor you of that : but both of vs are bound to the authorities of the Scriptures , common witnesses to vs both , and vnpartiall to eyther : So let thing with thing , cause with cause , reason with reason , contend . Such was the Catholicke Doctrine of those times , wherein Augustine liued , that the authority of the Canonicall Scriptures , was aboue all other authority , eyther of Bishops , or prouinciall Synods , or generall Councels . In those times the man of sinne had not thus exalted himselfe aboue all that is called God , or that is worshipped , as to vsurpe authority ouer the sacred Scriptures , whose authority is venerable : as Augustine saith , Omnia qu● profer●●tur à sanctis Scripturis , plena veneratione suscipere debemus : All things whatsoeuer are deliuered out of the holy Scriptures , wee ought to entertaine with all reuerence . As Tertullian saith : Adoro Scripturae plenitudinem : I adore the fulnesse of the Scriptures . But what need we further testimonies to vindicate thisi Catholick truth , that the authority of holy Scriptures was euer aboue the Church ? yet we will only adde a testimony or two , that in the mouth of two or three witnesses euery word may be established . In St. Chrysostomes workes , the vncertaine author ( but allowed of all , euen of the Pontificians themselues ) vpon the 24. Chapter of St. Matthew , vpon these words , Then , when yee shall see the abomination of desolation stand in the holy place , let them which are in Iudea , flee to the mountaines : saith thus ; that is , When ye shall see wicked heresie , which is the Army of Antichrist , standing in the holy places of the Church , then they which are in Iudea , let them flye to the Mountaines : that is , they which are in Christianity , let them betake themselues to the Scriptures . For as a true Iew is a Christian , as the Apostle saith ; Hee is not a Iew that is one outward , but hee that is one inward : So the true Iudea is Christianity , whose name doth signifie Confession . And the Mountaines are the Scriptures of the Apostles and Prophets : as it is said of the Church ; her foundation is vpon the holy Mountaines . And why at this time doth hee command all Christians to betake themselues to the Scriptures ? Because at this time , since Heresie hath inuaded the Churches , there can be no triall of true Christianity , nor other refuge for Christians , which desire to know the truth of faith , but the holy Scriptures . For formerly it was knowne many wayes , which was the Church of Christ , and which was Gentilisme : but now those which would know which is the true Church of Christ , cannot know it by any other meanes , but by the Scriptures . Why ? Because all those things , which are proper to Christ in the truth , the same also heresies haue in a figure or similitude : they haue likewise Churches , they haue likewise the Diuine Scriptures themselues , likewise Bishops , and other Orders of Clerkes , likewise Baptisme , likewise the Eucharist , and all other things , and in a word Christ himselfe . Therefore if any would know which is the true Church of Christ , how can he , in the confusion of so great a similitude , discerne it , but only by the Scriptures ? And many other things to this purpose doth the same author there set downe , sending vs to the Scriptures , as the only touch-stone , to try the true Church from the false , counterfeit , & Antichristian Church . If therefore the true Church of Christ be known onely by the Scriptures ; then surely the Scriptures depend not vpon the authority of the Church . But that must needes bee the Antichristian Church , that challengeth and vsurpeth an absolute power ouer the Scriptures , which for their authority and sense must be beholden to the Church ; to wit , the Church of Rome , to wit , the Pope . And the same Authour in the 44. Homily , vpon the 23. of Matthew , saith ; Hereticall Priests doe shut the gates of truth , to wit , the holy Scriptures : for they know , that if the truth should once bee made manifest , then their Church is to be forsaken , and themselues must come downe from their sacerdotall dignity to a popular basenesse ▪ and neither themselues doe enter into the truth of the Scriptures , because of their auarice ; nor suffer others to enter , by reason of ignorance . But in a point so cleare , and not once called into question among the Fathers of former ages , but onely by a sort of Heretiques , as the Arrians , and Manichees , and the like ; still the authority of the Scriptures was preferred aboue all , till of late dayes , the Church of Rome hauing called from the dead the old hereticall vsurpation , hath cryed downe this authoritie of the Scriptures . We shall not need to produce more authorities out of the Fathers to vindicate the Scriptures authority aboue the Church , or any man whatsoeuer . Let vs conclude the controuersie onely with one question . The Church of Rome challengeth authoritie ouer the Scriptures : I would faine know who gaue her this authoritie ? For whatsoeuer authority the Church of Rome hath , if shee haue it not from the Scriptures , of what worth is her authority ? And , if she haue her authority from the Scriptures , how comes shee to challenge authority ouer that , from whom shee receiueth her authority ? vnlesse the Church of Rome deale with the Scriptures in the case of authoritie , as she hath dealt with the Emperours in the case of supremacy . For the Bishop of Rome first receiued his supremacy ouer other Bishops from the Emperour , hauing it confirmed by that vsurping Parricide Phocas : This supremacy not long after grew to that height , as that it ouer-topt the imperiall Soueraignety it selfe , and so the Pope began to vsurpe authority ouer the Emperour , of whom hee receiued his supreame authority . Thus he dealeth with the Scriptures . For the Pope cannot but confesse , that what authority hee hath , is grounded vpon the Scriptures , else his authority is of no value : yet notwithstanding the Pope is not ashamed to auouch , that now the authority of the Scriptures doth wholly depend vpon him . But if the Popes authority bee such , as it hath no ground nor foundation in the Scriptures , then he must proue it to bee some diuine Numen , falling vnto him immediately from Heauen ; like the image that came downe from Iupiter , so adored of those Ephesians , whose Goddesse , Diana , was so famous . Nor euer was that image , nor that great Goddesse Diana more adored of the Ephesian world , than this imaginary vnlimited transcendent power of the Pope ouer Scriptures , and all , adored of the Pontifician world . But say , some Angell from heauen brought him this power in a boxe . Vnlesse this power haue vtterly taken away all power and Authoritie , yea and truth from the Scriptures , it cannot escape Pauls Anathema , which Augustine applyeth , and wherwith we will shut vp this point : Siue de Christo , &c. Whether it be of Christ , or of his Church , or of any thing whatsoeuer pertaining to our faith and life , I will not say , Wee ( for wee are not to be compared to him that said , Although that wee ) but as he addeth there , If an Angel from heauen shall preach vnto you besides that which you haue receiued in the Legall and Euangelicall Scriptures , let him bee accursed . Now what can be of greater moment concerning faith and life , than the Popes authority ouer the Scriptures ; which being not found in the Scriptures , it is , together with the Pope and all his worshippers , branded with Anathema . Which leauing to the Pontificians , let vs now come to pitch the certainty of saluation vpon the vnmoueable Rocke of the holy Scriptures . Now for the Catholicke doctrine of the certainty of iustification , we affirme against all Pontificians , That this certainty is no probable coniecture , no generall hope , no plausible opinion , no decei●eable perswasion , no vaine and hereticall presumption , no speciall reuelation , no peculiar donation to this or that Saint : but that this certainety is the natiue and inbred propertie of a true iustifying Faith , a perswasion that cannot be deceiued , common to euery true beleeuer , though after a different degree and measure , in some greater , in some lesser , in some stronger , in some weaker , according to the measure of Faith , and the mixture and allay of humane frailty , fighting one against another in euery regenerate man , as Iacob and Esau in the same wombe ▪ shaken with temptations , not subdued , sustaining long fight , but euer at length victorious ; and when at the weakest , yet it is certaine , * beleeuing , though with vnbeliefe , * against hope beleeuing in hope , aboue hope , vnder hope . For the confirmation of this truth , we call the two Testaments to witnesse . The Hebrewes haue three speciall word● , whereby they expresse the nature of true iustifying Faith , as touching the certainety of it . One is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Emun , which signifieth Faith , the roote whereof is Aman , which signifieth to nourish : to which Dauid alludes , Psal. 37. 3. Trust in the Lord , and doe good , so shalt thou dwell in the Land , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and thou shalt be fed by Faith ; word for word as Tremelius renders it . And in the ●ixt of Iohns Gospell , the Lord ioyneth beleeuing on him , and feeding on him , together , as both one : As St. Augustine saith , Crede , & manducast● : Beleeue , and thou hast eaten . Now this word which the Hebrewes vse for faith , signifieth also truth , or that which is firme , stable , or settled . And what can bee more firme or certaine , than truth ? The Prophet Esay hath a very elegant exposition of this word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If ye beleeue not , ye shall not be established . To beleeue , and to bee established , both comming of the same roote in the originall . Hence also comes the word Amen , vsed in all languages , which is a note of beleeuing , and assenting to the truth , and as it were sealing it vnto vs. And the Apostle vseth it for a note of certainty , 2 ▪ Cor. 1. 30. For all the promises of God in Christ , are Yea , and in him Amen , &c. that is , Most true and certaine . Faith therefore is no doubtfull coniecture , or wauering hope , but a most certaine beleefe , firme as truth it selfe . Another word vsed by the Hebrewes for Faith , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beta●h , which signifieth trust , security , confidence and affiance . This word is vsed by Esay , notably to set forth the confidence and securitie of Gods Saints ; as Esay 32. 17 , where speaking of the full reuelation of the Gospell in the comming of Christ in the flesh , hee saith , Then the worke of righteousnesse shall be peace , and the effect of righteousnesse quietnes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and assurance , or securitie for euer , as the vulgar Latine renders it . Note here , that the effect of the righteousnesse of Gods Saints , is assurance and security in beleeuing . The third word vsed in the Old Testament for beleeuing , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chassah , which signifieth so to beleeue , trust , or confide in God , as to make him our sure sanctuary and resting place , vnder whose protection the Beleeuer is safe and secure , as the Chicken vnder the wing of the Hen ; as we reade this word vsed in Ruth 2. 12. ( they are the words of Boaz to Ruth ) The Lord recompence thy worke , and a full reward be giuen thee of the Lord God of Israel , vnder whose wings thou art come to * trust . And Dauid vseth the same word in the same phrase of speech , Psal. 36 , 7. How excellent is thy louing kindnesse O God! th●refore the childen of men put their trust vnder the shadow of thy wings . As the Lord vseth the same comparison to the vnbeleeuing Iewes , How often would I haue gathered you together as the H●● gathereth her Chickens vnder her wings , and yee would not ? Thus we see the true nature of Faith , as it is expressed by significant words in the Old Testament , all of them setting forth the certainty and assurance of Faith in God. So that the certainty which beleeuers haue of their iustification , is not by any extraordinary reuelation bestowed vpon this or that Saint in particular , but it is of the very essence & nature of iustifying Faith it selfe : and therefore in whomsoeuer this faith is , there also is the certainty of Faith , securely reposing it self in the bosome of Gods mercy , and vnder the wings of his holy protection . Come we to the new Testament : where let vs begin with that excellent description , which the Apostle makes of sauing and iustifying faith , peculiar to the Saints of God , of whom he setteth downe an ample Catalogue in the 11. Chapter to the Hebrewes . Faith ( saith he , vers . 1. ) is the substance of things hoped for , and the euidence of things not seene . The Greeke Text is very emphaticall and significant . First therefore to acquit this faith , from being that , which the Pontificians would haue to be ; to wit , a meere Historicall faith , common with Reprobates and Deuils , the Apostle shewes the obiect of it to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things hoped for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things not seene : such as the Apostle meaneth , 1. Cor. 2. 9 ▪ the things which the eye hath not seene , which God hath prepared for them that loue him : which fall not within the reach of that faith , that is common to the wicked , who are altogether hopelesse , and loue not the Lord Iesus Christ. Therefore the faith here described by the Apostle , is the faith of Gods elect alone , who onely haue the hope of eternall life . Secondly , this faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the substance ( as also the vulgar Latine hath it ) or subsistence of things hoped for : that is , Faith makes those things that are hoped for , to be so sure and certaine , as if they were already in our possession . Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as an vnder-proppe or basis , supporting and sustaining vs with constant patience , in the assured expectation of those things hoped for , as yet vnseene . So that it signifieth a most stefast vnmoueablenesse of faith . As 1. Cor. 15. 58. It is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an euidence , demonstration , or argument ( as the vulgar Latine ) of things not seene . Now what is more sure and certaine than an euidence , or plaine demonstration ? Whereupon St. Chrysostome vpon these words , saith , O what an admirable word he vseth , saying , the argument of things not seene ? for an argument or demonstration is in things most manifest . Therefore faith is a vision of things not appearing , and it brings vs to the same certainty , to the which wee are brought by things which are seene . So that neyther about the obiect of things which are seene , can it bee called credulity , or incredulity : nor againe can it be called faith , but when a man hath certainty concerning those things which are not seene , more than concerning those things which are seene . For because those things which are yet in hope , are reputed as yet without substance , or subsistence , and faith giueth vnto them their substance ; not that it addes any thing vnto them , but it selfe is the substance or subsistence of them : For the purpose ; the resurrection is not yet fulfilled , not yet present o● subsistent , but faith makes it to subfist in our soule : this is it which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or substance . So Chrysostome . Yea this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it importeth a subsisting , signifieth also animum praesentem , a confidence or full assurance of the mind . And it is sometimes vsed in authorsfora fastening , or a close ioyning together , as a ioynt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fast iuncture . And such is faith , which ioyneth the obiect & the subiect together , making the things hoped for , to be as it were in our present possession . It is also the euidence of things not seene , presenting them visibly and sensibly before vs ; like a most cleare perspectiue glasse , which presents and attracts , as it were the most remote obiect nearer to the eye , for the clearer view of it . Thus Abraham , and those other Saints of the Old Testament , saw these inuisible things afarre off with the eye of Faith , Heb. 11. 13. and were perswaded of them , and imbraced them , as the Apostle excellently declareth . Thus if sauing and iustifying Faith bee the substance , the subsistence , the assurance , the confidence , the coherence of things hoped for ; if the euidence , the argument , and demonstration of things not seene , prepared for such as loue God , & reuealed to vs by the Spirit : how then is not this Faith most sure & certain of iustification , & eternall saluation ? This is further confirmed by sundry other authorities of holy Scripture , as Ephes. 3. 12. In quo habemus fiduciam & accessum in confidentia , per fidem ipsius ( as the vulgar Latine renders it well ) that is , In whom ( to wit , Christ ) we haue boldnesse and accesse with confidence , through the faith of him . Now what boldnesse or confidence can a man haue , without assurance and certainty ? And , Heb. 3. 6. Christus tanquam Filius in d●mo sua ▪ ●quae domus f●m●● nos ▪ si fiduciam & gloriam spei , vsque ad finem firmam r●tineam●●s : Christ as a Sonne ouer his owne house ; which house are we , if we hold fast the confidence , and the reioycing of the hope firme vnto the end . Now the strength of a house doth mainly stand vpon the firmenesse of the foundation . And the Apostle ( as wee haue heard ) cals Faith the foundation of things hoped for . And Heb. 4. 16. Adeamus ergo cum fiducia ad Thronum gratiae , vt misericordiam , &c. Let vs therefore come with boldnesse vnto the Throne of grace , that we may obtaine mercy , and finde grace to help in time of neede . And Heb. 10. 19. Habentes itaque fratres , fiduciam , &c. Hauing therefore brethren , boldnesse to enter into the Holiest by the bloud of Iesus , &c. accedamu● cum vero corde in plenitudine fidei , &c. let vs draw neare with a true heart * in full assurance of Faith ; hauing our hearts sprinkled from an euill conscience , and our bodies washed with pure water , let vs hold fast the professioe of our Faith without wauering : for he is faithfull that promised , &c. And 1. Ioh. 5. 13. 14. Haec scribo vobis , &c. These things I write vnto you , that beleeue on the Name of the Sonne of God , That yee may know that ye haue eternall life , &c. Et haec est fiducia , quam habemus ad eum : And this is the confidence that wee haue in him , &c. Thus we see what glorious Elogies or Prayses the holy Ghost giueth to sauing Faith , the proper effects whereof are assurance , truth , confidence , boldnesse : which the vulgar Latine so often translateth Fiducia , a word much enuied by the Councell of Trent , and extreamely inueighed against , yea and shamelesly iniured by Vega ; who taking vpon him to interpret the meaning , and to measure out the latitude of Fiducia , doth pitifully mangle and mince it ; saying , that it hath some certaine agreement with Faith , but so as it is distinct from certainty , and that it is a kinde of motion of the appetite , and that it may be in deadly sinners , trusting that they are iustified , when they are not ; and that it is a probable perswasion of obtaining our desire ; and that this probable perswasion of obtaining the mercy of God , is a most fit meanes to the obtaining of Faith. So that in the conolusion , this Fiducia , is by Vega preferred to be set in the ranke of preparatory graces , sauing , that I doe not see how Fiducia can be a meanes to beget Faith , seeing he puts Faith also among his preparatiues : and also in another place ●aith , That Theologicall ▪ Faith is the beginning of Iustification ▪ which Faith may be in those that sleepe , and want the vse of reason ; and Fiducia is onely an act , or a consequent passion issuing from it . O miserable perplexities . How doe these Po●ti●ician● torment their wits , in making infinite doublings , to make men lose the right path like the Lapwing , which w●●rieth her selfe partly with her owne plaining voice , and partly with her deuious and extrauagant ●luttering about , farre enough from the marke , yet so as if shee were still about it , and all to deceiue and diuert the Fowler from co●●ing neare h●r ●●●● . But the Doctrine of the certainty of sauing Faith , is further confirmed by the holy Ghost . As Ioh. ● . 33. The Lord saith , Hee that hath receiued his testimony , hath set to his 〈◊〉 , that God is true . What seale is this , but the seale of Faith ? So the Lord applies it , vers . 36. Hee that beleeueth ●● the Sonne , hath euerlasting life . And St. Iohn ioynes them both together , setting the seale of Faith to the testimony , 1. Iohn 5. 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the testimony of God , which he hath testified of his Sonne : Hee that beleeueth on the Sonne of God , hath the testimony in himselfe . Faith then is the seale of Gods testimony ; and what greater certainty or assurance can be , than in a seale ? Also Matth. 9. 2. Confide fill , &c. Sonne , be of good comfort ( or be confident , as the originall word signifieth ) thy sinnes be forgiuen thee . So vers . 2● . Confide ●●li● , &c. Daughter , bee confident , thy Faith hath saued thee . So that the confidence of sauing Faith in the remission of sinnes , is not onely in the masculine sexe , Sonne be confident ; but euen in the female and weaker sexe , Daughter be confident , thy Faith hath saued thee , goe in peace . This certainty of Faith is also confirmed by a comparison taken from building . Christ Iesus is the Rocke , whereon euery beleeuer as a house is built . This building is so strong , as no flouds of persecutions , nor windes of temptations can shake it downe . Hence Esay saith of God , and God of Christ , Behold , I lay in Sion for a foundation , a stone , a tryed stone , a precious corner-stone , a sure foundation : He that beleeueth shall not make haste . What is this , that he saith , He that beleeueth shall not make haste ? Haste ( wee know ) is a signe of feare , which causeth flight : feare is a token of a guilty conscience in wicked men , who flye , and haste away , when none pursueth : But the righteous is as bold as a Lyon. A Lyon hasteth not away at the sight of men ; such is he that beleeueth , he makes no haste : but as Dauid saith , his heart standeth fast , and beleeueth in the Lord. So Paul and Peter , both speaking by the same Spirit , expound the same place thus , Rom. 9. 33. and 1. Pet. 2. 6. Behold , I lay in Sion a chiefe corner-stone , &c. and hee that beleeueth on him shall not bee confounded , or , shall not be ashamed . Now what is it , that maketh a man confounded or ashamed , but sinne ; and shame , the punishment of sinne ? But he that beleeueth on the Son of God , this precious corner-stone , hath his sinnes remitted , and his shame remoued : there remaines not so much as the least staine or guilt of sinne in his conscience , whereby to affright or ashame him , or that hee should for feare or shame make haste . Now certainty being a natiue and inherent quality of Faith , is not therefore any extrinsicke or accidentall thing , giuen out of speciall grace to such & such beleeuers , as it were by extraordinary reuelation , as if some few of Gods speciall Fauorites , had this granted and ingrossed vnto them , in the nature of a Monopoly . But this certainty , is as inseparable a quality of sauing Faith , as the heate is of fire . And therefore certainty of Faith is common to all true beleeuers , without exception . Not onely Iob had it , nor onely Paul , but all and euery true beleeuer ; the poore Palsie-man , who while his body was trembling , as it were in a motion of trepidation , yet his Faith was fixed in his orbe . The silly weak woman had no lesse strong Faith to stay the running issue of her bloud , than the valiant Ioshua had , in staying the course of that * Gyantlike-running Sunne . For the woman said within her selfe , If I may but touch the hemme of his garment , I shall be whole : not , I may perhaps bee whole , or , I haue a probable perswasion or coniecturall opinion to be made whole ; but , I shall bee whole . In a word , this Faith , yea this certaine confident Faith , this substance of things hoped for , and this euidence of things not seene , was in all beleeuers of the Old Testament , none excepted , whereof the Apostle giues vs a summary Catalogue ; in the 11. to the Hebrewes . Tell mee , what shall wee say of the very women ? ( a sexe , whom the Pontifician Church much scorneth in the point of Faith ) yet the Apostle saith of them , That by Faith the women receiued their dead raised to life againe ; others of them were tortured , not accepting deliuerance , that they might obtaine a better resurrection . But I trow , if they had not beene certaine , but doubtfull of their saluation , would not the sense of their tortures in their more tender bodies , the naturall feare of death in their more passionate mindes , and the loue of life , haue easily perswaded them to haue accepted deliuerance , being offered ? Would they ( thinke you ) so easily haue parted with their liue bird in the hand , vpon the vncertaine hazzard of two in the bush ? No , it was their Faith , and the certainty of their Faith , that made them despise present life , and imbrace present death , because they were sure to receiue a better resurrection , than the receiuing of their temporall life from a temporall death . Deuout a Bernard saith , Nonne si fluctuat fides , manis est & spes nostra ? Stulti ergo Martyres nostri , sustinentes tam acerba propter incerta , nec indubitantes , sub dubio remunerationis praemio , durum per exitum , diuturnum inire exilium : If Faith wauer , is not our hope also vaine ? Our b Martyrs then were fooles , to vndergo such bitter torments for vncertainties , nor to make no doubt , vnder a doubtfull recompence of reward , to goe into a long exile by a hard passage . Yea , saith the Apostle ( and he speaks it in the behalfe of all true beleeuers , Citizens of the Heauenly Ierusalem ) we know that if our earthly house of this tabernacle were dissolued , we haue a building of God , an house not made with hands , but eternall in the Heauens . We know it : and it is by Faith that we know it ; and what greater certainty than knowledge ? And to conclude , the Apostle makes this knowledge of Faith to pertaine in common to all beleeuers , and so in common , as peculiar only to Gods Elect ; sith they that want this certainty of Faith , are Reprobates . Examine your selues whether yee bee in the Faith , proue your owne selues : Know yee not your owne selues , how that Iesus Christ is in you , except yee bee Reprobates ? Therefore a man by examining himselfe , may know whether hee bee in the faith ; a man , by prouing himselfe , may know that Iesus Christ is in him . If he cannot at all come to know that Christ is in him ( and if hee neuer can bee certaine , but euer remaines doubtfull of it , so that hee knoweth it not ) then hee is a reprobate , if hee perseuere in this doubting and doting ignorance vnto the end . Then by the Apostles rule ( and the rule is infallible ) they that doubt of their faith , of their saluation by Christ , of their iustification , are concluded to bee reprobates . What shall then become of the whole Pontifician Church , who teach and professe , yea , who peremptorily decree and command , that none vnder paine of Anathema , doe beleeue certainely , and without doubting of his saluation ? O Reprobate Church ! But leauing them , wee see the Apostles peremptory command to the Corinthians , and so to Christians , so to examine themselues , so to proue their owne selues , as that they know ( and knowledge is certaine ) that they are in the Faith , and that Iesus Christ is in them . Whosoeuer hath not this knowledge , this certainety of Faith , is by the holy Ghost doomed and damned for a Reprobate , whatsoeuer the Councell of Trent say to the contrary . Ob. But the most firme beleeuer is not without doubtings , yea , such as sometimes doe border and trench vpon despaire , through some fierce assault of tentation . It is true indeede . But this doubting is not the effect of faith , but rather a defect , or weakenesse of Faith , while the act of it is for the time suspended , or suppressed ; God so disposing it for our tryall , and further approbation . As the soule remaines intyre , euen in deliquio , though it haue not for the time its organicall operations in the body : So of Faith. Faith may bee brought euen vsque ad deliquium , to an extreame fainting in our sense and apprehension , and as it were to the last gaspe : yet Gods Aqua coelestis , is neuer wanting to reuiue it . Faith may for the time bee asleepe in a mans heart , as Christ was in the ship , while the heart is euen couered ouer with waues of temptations : yet being awakened by prayer , by and by the Coast is cleered againe , and faith , recouering its natiue strength , assureth the heart , as the Angell did Paul in that dangerous Nauigation , That none in this litle Barke of ours shall perists , but safely arriue vpon the Honey-hauen of Milita , euen ●t that true Honey-flowing-land of Canaan . Indeede Faith suffereth many paroxismes , or fits of tentations : but all such fits are but as so many fits of in Ag●e in the Spring , which make a man the healthier and stronger all the yeare after . What if Faith now and then doe sleepe ? yet sleepe , wee know , though it binde vp , and as it were deaden the senses for the time , that vneath a man sleeping is discerned from a dead man : yet , this very deepe sleepe tends to the refection of the body , and makes it arise more vigorous , euen as a Gyant refresht with wine , or as a Dazie , drooping all the night , displayes its cheerfull lookes at the approach of the morning sunne . The Sunne may bee eclypsed or clouded a while , but anon breakes through all interpositions and oppositions , with the fresh darts of his piercing beames ; and during the Eclipse , it lacked none of its light in our vnderstanding , but we lacked the light of it in our sense : So Faith may be eclipsed or ouer-clouded with tentations for a time , yet lose none of its vertue , sauing onely we are not so sensible of it , till at length it haue ouercome the tentation . The fire that is raked vp close vnder the embers , though it cannot now be seene , yet it is fire still , and is the better peserued against the next morning , to ●ee●e vpon new fewell : So Faith , though it bee not easily discerned , while it lyeth couered vnder the dead ashes of deepe contrition and humiliation for sinne , and of mortification , yea of tentation ; yet it is the better preserued , that while heauinesse for sinne may endure for a night , yet the ioy of Faith returnes in the morning , as it were feeding it selfe with new workes of obedience , flaming forth in a Christian life . So that Faith , be it lesse or more , is alwayes in its own nature certaine , though not alwaies alike in our sense and apprehension . The most fruitfull Tree is not free from windes and tempests , whereby it is shrewdly shaken ; yet for all that ▪ it is not hindred , but rather helped ( as the Philosophers speake ) in bringing forth more plentifull fruit in his season ; sith the roote thereof , firmely fastned in the ground , is not loosened , but rather inlarged , to receiue a fresh supply of sappe from the earth , to become the more fruitfull . Such is a faithfull man , whom Dauid compares to a Tree , planted by the riuers of water : who though he be shaken with sundry windes of temptation , yet he bringeth forth his fruit in due season , his leafe not withering , and his actions prospering ; sith his Faith , as the roote , is fixed in Christ , hauing the Riuer of the water of life flowing from Gods holy Spirit to nourish it continually : for , as Esay saith , Chap. 27. 10. In measure in the branches thereof wilt thou contend with it , in the day when hee bloweth with his fierce winde . God moueth the branches of his liuing Trees , and that in measure , by afflictions , and temptations , but the rootes are vntouched . A ship , wee see , lying at hull in the Harbour , is tossed and tumbled on this side , and that side , yet being fastned by the Anchor , it is not subiect to wracke ; yea , being now vnder sayle , exposed to the windes and waues , yet it is wa●ted onwards to the intended Port by the direction of the wise Pilot , sitting and steering the Helme according to his Card and Compasse : So the faithfull man , euen when he rides securely in the Harbour of Tranquility , as Dauid did , Psal. 30. when hee said , In my prosperity I shall neuer bee moued ; yet God turning away his face for the time , hee is troubled : but keeping his Anchor-hold of hope , both sure and stedfast , and adhering to God , by faithfull prayer and humble supplication , he is preserued from wracke , keeping still his faithful station . Or let him lanch out into the Deepe , and hoyse vp saile for some noble voyage , though he be driuen with fierce windes ; yet Gods Spirit sitting and steering the Helme of his Faith , by the Card of Gods Word , he bringeth him at length safely to the Hauen , where hee would be , although through most extreame difficulties . So wee see , the fruit of sauing Faith may bee suppressed , yet the roote not supplanted : the act of it may be suspended , yet the habit not lost : Faith may sleepe , and yet liue : it may be eclipsed , yet hold on his course : faint , yet not faile : sicke , yet not to death : bruised , yet not broken to peeces : shaken and weather-beaten , yet not suffer vtter shipwracke : languish , yet not perish . Bernard alledging St. Augustines words , to wit , Fides , non coniectando , vel opiniando , habetur in corde , in quo est , ab eo cu●●is est , sed certa scientia , acclamante conscientia : that is , Faith is found in the heart , wherein it is , of him whose it is , not by coniecture , or opinion , but by certaine knowledge , the conscience according with it . Bernard thereupon inferreth these words : Ego securus in Magistri Gentium sententiam pergo , & sci● qu●ntam non confundar ▪ Placet mihi ( f●t●or ) illius de fide definitio . Fides est ( a●t ) substantia rerum sperandarum , argumentum non apparentium . Substantia ( inquit ) rerum sperandarum , non inanium phantasia coniecturarum . Substantia nomine aliquid tibi certum fixumque praefigitur . Non est enim ●ides estimatio , sed certitudo : I doe securely follow the iudgement of the Teacher of the Gentiles , and I know , that I shall not bee confounded . His definition of Faith ( I confesse ) pleaseth me well . Faith ( saith he ) is the substance of things hoped for , and the euidence of things not seene . The substance of things hoped for , not the phantasie of vaine coniectures . Vnder the name of substance thou hast something certaine and fixed layd downe . For faith is not opinion , but certainty . So Bernard . And this was the Catholicke Doctrine of the ancienter Fathers of the Church . St. Chrysostome vpon the wordes of the Apostle , Heb. 10. 19. Hauing therefore , Brethren , boldnesse to enter into the most holy by the bloud of Iesus : saith : Whence is this boldnesse ? from remission of sins . And vpon the 22. vers . Let vs draw neere with a true heart in full assurance of faith , &c. Hee saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which of vs draw neare ? Hee that is holy by faith . And that with a true heart in full assurance of Faith. How is that ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wee must so beleeu , as if we did with our eies behold things visible before vs. And much more certainely . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. For in these things wee may bee vncertaine , and so be deceiued : but faith cannot bee deceiued . And here wee are ledde by sense : but in matter of faith , wee are ledde by the spirit . And vpon the Epistle to the Romanes , Ch. 4. where the Apostle saith , vers . 21. Being certainly perswaded , &c. Chrysostome saith , Obserue , that he saith not simply , He beleeued , but , He was certainely perswaded . For such a thing is faith , that it is more manifest and cleare , than those demonstrations which are deduced from reason ; and doth more perswade than they . For he that is perswaded by reasons , may be induced by other reasons to wauer in his iudgement : but he that is settled vpon faith , hath now long agoe carefully guarded , and guirt about his hearing , as it were with a Rampart or strong Wall round about , lest hee should be infected with peruerse speeches . And a little after , It is the property of a weake , pusillanimous , and wretched minde , not firmely to beleeue . If therefore at any time it happen , that any doe flout vs for our certainty and confidence inbeleeuing , let vs againe obiect vnto them incredulity , as to those that are wretched , pusillanimous , foolish and weake , and which haue no better vnderstanding than the very Asses . For , as to beleeue , is the point of a magnanimous and noble minde : so to bee incredulous and wauering , is a signe of a most foolish minde , light , and abased , euen to the bruitishnesse of the vnreasonable Beasts . Therefore ( saith hee ) leauing these , let vs imitate the Patriarch Abraham , and glorifie God , as he also gaue glory to God. And what is it that he saith , giuing glory to God ? Hee considered Gods righteousnesse , and his neuer sufficiently comprehended vertue and power ; and so conceiuing in his minde a thought worthy and beseeming such a person , hee got a most certaine perswasion of the promises . So he . Thus wee see this holy man disclaimes all hesitation or doubting in faith ; he propounds the patterne of Abraham , whose faith was most certaine , whom we are to follow in the same steps , as the Apostle saith , Rom. 4. 12. for the promise is made sure to all the seede , to all those that are of the faith of Abraham , vers . 16. He that wants this certainty of faith , doth not truly beleeue , as Chrysostome saith , he vnderstandeth no more than a beast , than the very Asses , hee is of a base and pusillanimous spirit , he denieth to giue glory to God , which , as Chrysostome saith , is the most excellent property of a Christian mans life . Let the Pontificians , and among them Vega , with his Councell of Trent , looke to their credit in this point , least as men without vnderstanding , they be found like to the beasts that perish . St. Basil saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is the property of faith ? an vndoubting assurance , or full confidence voide of distrust . The same Saint Basil also in another place saith , That faith , beyond all reasons of Sciences and Arts , doth draw the soule to a consent ; yea , and that faith relyeth not vpon Geometricall or necessary demonstrations , but is iufused into the soule by the operations of the holy Ghost . And againe ; Faith is an vndoubted assent to those things which are heard , in a certaine perswasion of the truth of those things which are preached by the grace of God : which Abraham shewed ( saith hee ) hauing testimony , that hee doubted not through distrust , but was strong in the faith , giuing glory to God ; and being certainly perswaded , that he which had promised , was able also to performe . Tertullian afore him , saith ; Fides integra secura est de salute : sound and intire Faith is secure of saluation . But shall wee neede to bring candles to shew vs the light of the Sunne ? The Sunne-shine of the Scriptures hath so clearly manifested the truth of the certainty of faith , that the ancient Doctors of the Church , borrowing their light from that Sunne , are as so many Starres witnessing the same truth . So as not so much as a cloud of doubtfulnesse is to be seene in them as touching this point ; howsoeuer the Pontificians , dazzled with the bright beames of truth , would also cast a myst before faiths eyes , and would * perswade vs , that where the Fathers speak of the certainty of faith , they meane some morall or experimentall certainty ; distinctions , which their simple ▪ hearted spirits neuer dreamed of in this kinde : and where the Fathers speake of our manifold infirmities and weaknesses , that are in our nature , and of those doubts and feares that arise from our carnall corruption , the Pontificians would perswade vs , that they meane of the doubts and feares that are in faith ▪ So witty are the Pontificians in their selfe-deceinings . Now besides this natiue certainty of sauing faith in euery beleeuer , there be many other accruing and concurring helps , seruing to seale vp this infallible certainty of faith , with all fulnesse of assurance . As first , the infallible testimony of the Spirit of truth , witnessing to our spirits , to the spirit of faith , that we are the Sonnes of God , Rom. 8. 16. And Gal. 4. 6. Because yee are sonnes , God hath sent forth the Spirit of his Sonne into your hearts , crying Abba Father . And Ephes. 1. 13. In whom also yee trusted , after that ye heard the Word of truth , the Gospell of your saluation : in whom also , after that yee beleeued , yee were sealed with that holy Spirit of promise , which is the earnest of our inheritance , vntill the redemption of the purchased possession , to the praise of his glory . This place is very pregnant , and worthy our best attention . The holy Ghost is called the seale , wherewith wee are sealed , and the earnest of our inheritance . Now a seale and earnest , are Symboles of assurance . But marke ; this seale and earnest is giuen vs , after that we haue beleeued . So that here is the seale of the Spirit annexed to the seale , and certainty of our faith , ad corroborandum titulum , as the Lawyers speake , to strengthen our title : That ( as the Apostle saith ) by two immutable things , wee might haue strong consolation , who haue fled for refuge to lay hold vpon the hope set before vs , which hope wee haue as an anchor of the soule , both sure and stedfast ; and which entereth into that within the vaile , whither the fore ▪ runner is for vs entred , euen Iesus , made an High Priest for ouer after the Order of Melchisedech . So 1. Ioh. 4. 13. Hereby we know , that we dwell in him , and he in vs , because he hath giuen vs of his Spirit . Faith then being certaine , and confirmed also by the seale of Gods Spirit , what more certaine ? Hence it is , that Bernard , writing to Pope Innocent , against Abailardus , saith ; Abailardus fidem definiebat aestimationem ; quasi cuique in ea sentire & loqui , quae libeat , liceat : aut pendeant ab incerto , in vagis ac varijs opinionibus nostrae fidei Sacramenta , & non magis certa veritate subsistant . Nonne si fluctuat fides inanis est & spes nostra ? Sed absit , vt putemus in fide , vel spe nostra aliquid , vt is put at , dubia ●stimatione pendulum , & non magis solum , quod in ea est ▪ certa ac solida veritate submixum , oraculis & miraculis diuinitus persuasum , stabilitum & consecratum partu Virginis , sanguine Redemptoris gloria resurgentis . Testimonia ista credibilia facta sunt nimis . Si quò minùs , ipse postremò Spiritus reddit testimonium spiritus nostro , quod filij Deo sumus : that is : Abailard hath defined faith to bee an opinion ; as if it were lawfull for euery one to speake and determine of faith , as they listed : or as if the mysteries of our faith depended vpon vncertainty , in wandring and wilde opinions , and did not rather subsist in a most certaine verity . For if faith bee wauering , is not our hope also vaine ? But far be it , that wee should thinke that there is any thing in our faith or hope , wauing ( as he thinketh ) in a doubtfull opinion , and not rather the onely thing that is in it , is supported with the certaine and solid truth , perswaded by oracles and miracles from God , established and consecrated by the * birth of the Virgin , by the bloud of the Redeemer , and by the glory of him that rose againe . These testimonies are most credible . If they were not sufficient , the Spirit himselfe in the last place , doth giue testimony to our spirit , that we are the Sons of God. Quomodo ergo fidem quis audet dicere aestimationem , nisi qui Spiritum istum nondum accepit , quiue Euangelium aut ignoret , aut fabulam putet ? Scio , cui credidi , & certus sum , clamat Apostolus ; & tu mihi subsibilas , fides est aestimatio ? How then dare any man call faith an opinion , but he that hath not as yet receiued that Spirit , or who knoweth not the Gospell , or reputes it a fable ? I know whom I haue beleeued , and am certaine , cryeth the Apostle ; and doest thou whisper , faith is an opinion ? So Bernard . So that in Bernards time , who liued betweene foure and fiue hundred yeares agoe , the darknesse of Egypt had not as yet so ouer-spread the earth , but that some light shined in the land of Goshen , to giue light to Gods people : Nor had the deluge of Apostacy , breaking forth from the great deepe of the mysterie of iniquity , and falling down in Cataracts from the top of that Skye-threatning seuen-hild Citie , sitting vpon many waters , so ouer-flowed the firme ground of Christian faith , but that the Doue of Gods Elect , might finde some place to pitch the foote of the certainty of saluation vpon . There be also sundry other accessory testimonies , to establish euery true beleeuer in the certainty of his saluation : as the holy Scriptures , wherein is set downe the truth of Gods promises . The Scriptures are strong and euident testimonies of God : and therefore called the Two Testaments of God. Search the Scriptures ( saith Christ ) for in them yee finde euerlasting life , and they are they which testifie of me . And , Iohn 20. 31. These things are written , that yee might beleeue , that Iesus is the Christ the Sonne of God , and that beleeuing , yee might haue life through his Name . St. Augustine vpon the words of the Psalme , God is faithfull in his words , &c. saith , Noluit sibi credi dicenti , sed voluit teneri Scripturam sanctam , &c. God would not haue his bare saying to be beleeued so much , as he would haue the holy Scripture to be firmely holden ; euen as if you should say to a man , when you promise him any thing ; Thou doest not beleeue me , behold , I giue thee my writing for it : for seeing one generation goeth , & another commeth , the Scripture of God ought to remaine , as a certaine hand-writing of God , which all passengers reading , may hold fast the way of his promise , &c. And Bernard saith , vpon these words , Matth. 8. Speake but the word onely , &c. Bonum est , si dicantur verba ; sed nihilominus bonum est , si scribantur verba , &c. It is good , if the words bee spoken ; but yet it is good also , if the words be written . For the word flyeth away irreuocable , vnlesse it be committed to writing . Scriptura , &c. The Scripture makes the word both stable and visible . St. Ambrose saith ; Sermo plurim●● Scripturarum animam confirmat , & quodam spiritalis gratiae colorat vapore : The plentifull speech of the Scriptures doth confirme the soule , and as it were colour it with a certaine vapour of spirituall grace . And vpon the Epistle to the Romanes , Chapt. 1. vers 2. In the holy Scriptures . Hoc ad cumulum , &c. This hee added to the heape of his true protestations , that hee might cause the greater faith in the beleeuers . And Theophilact vpon Luke 16. They haue Moses , and the Prophets , &c. saith , Nothing is so profitable , as the diligent searching of the Scriptures ; for by searching of the dead , the Deuill may deceiue vs : but those which soberly search the Scriptures , nothing can deceiue them ; for they are the lanthorne and light whereby the theefe is discouered , and taken tardy . So that the holy Scriptures are a strong foundation to build the certainty of Faith vpon . So the holy Sacraments , which are the seales of Gods Testaments , they are all the seales of our faith , Rom. 4. 11. A point that hath much puzzled and perplexed the Pontificians , for as much as both the ancient Fathers are full of testimonies to this purpose , and the Pontificians themselues doe ascribe so much to the efficacy of the Sacraments ( as conferring grace ex opere operato , as they terme it ) whereupon might seeme to follow a necessity of certainty of grace in all those that are partakers of them . But such is their inueterate enmity against this certainty , that rather than they will shew the least fauour towards it , they are content to diminish a little from the power and efficacy which they ascribe to their Sacraments . But first , for the Fathers ; Vega very stoutly , and as he would seeme , ingeniously professeth to act the aduersaries , that is , the Protestants part , in alledging their proofes for the certainty of faith , sealed by the Sacraments , both out of the Scriptures , and out of the Fathers . But whatsoeuer the proofes and authorities be , Vega very wittily ( as his manner is ) reduceth all their answers to these three heads . First , Admit , saith he , that those things required to the worthy receiuing of the Sacraments , be certaine and fixed , yet no man can be certaine , that he hath omitted nothing requisite thereunto : for there might be remaining in him some errour , or inuincible ignorance before the receiuing of the Sacrament , and so in regard of his indisposition , he is vncertaine of any grace receiued or ratified by the receiuing of the Sacrament . And so Vega makes a mans iustification , to depend vpon the worthinesse or vnworthinesse of his owne disposition , or preparation in comming to the Sacrament ; whereof , say they , as none can be certaine , that it is , as it ought to be , but the contrary rather : so neither can he be certaine of any grace receiued by the Sacrament . But as the good King Ezechias prayed for the commers to the Sacrament of the Passeouer , saying , The Lord God pardon euery one , that prepareth his heart to seeke God , the Lord God of his Fathers , though hee be not cleansed according to the purification of the Sanctuary ( that is , so exactly as hee ought . ) And the Lord hearkened vnto Hezechias , and healed the people : So though we come short ( as the best doe ) in the performance of holy duties , according to that perfection , which the Lord requireth ; yet there is place alwayes left for humble prayer , both to procure Gods pardon for our faylings , and his speciall grace and blessing in our reuerent vse of his holy Ordinances . But this in briefe by the way to confute Vega's folly . Secondly , he answereth , That though there bee no errour , nor inuincible ignorance remaining in a man , that is to receiue the Sacraments , yet ( saith Vega ) I do not see it euery way certaine , that those things are sufficient , which are accounted requisite to iustification with the Sacrament of Baptisme , or Penance . For it is not certainly receiued of all , that these Sacraments doe conferre the first grace . As the Master of the Sentences , Alexander Hales , and Gabriel Biel , are of the contrary opinion . And sith these opinions , saith hee , are not condemned expresly by the Church , although the opposite opinions be much more probable : therefore there is place left for all kinde of doubtings and hesitations about our iustification ; as well after the receiuing of the Sacraments , as before : So that there is no more ground , whereof to gather the certainty of grace , because of the Sacraments receiued , than by reason of our owne disposition . But his third answer is the maine one he stands vpon : for he saith , Vtque radicitus totum hoc argumentum subruamus & ●neruemus , dico tandem , &c. And that wee may ouerthrow this whole argument by the rootes , and vtterly disable it , I say thirdly , &c. Here we cannot chuse but erect our expectation vnto some prodigious exployt to be performed by this Champion . What will he doe ? He comes Sampson-like , and makes no more reckoning to pull downe the pillars , whereon the whole frame of Christian faith standeth , than Sampson did to pull downe the house vpon the Philistims heads . But let Vega beware hee pull not an old house vpon his owne head . Well , Dico tandem , &c. I say once for all , that although it may be certaine by faith , that any kinde of repentance for sinnes , with a purpose of keeping the Commandemets , and a desire to receiue Baptisme , be , together with Baptisme and Penance , sufficient to obtaine grace ; yet it doth not follow , that our grace may by faith be certaine vnto vs. For although it may appeare euidently to euery one , whether he hath these things or no ; yet none can be certaine by faith , or euidently , that he is truely baptized or absolued : because there is necessarily required vnto the accomplishing of these and all other Sacraments , an intention in the Priest , to doe that which the Priest doth , as is decreed in the seuenth Session of this our Councell , Can. 11. But of that intention in the Priest , no man , without diuine reuelation , can by faith or euidence be certaine . And so forth , to this purpose . Thus doth Vega at one blow stagger the certainty of faith confirmed by the Sacraments ; nay , not onely stagger it , but strike it dead , if certainty ( as the Pontificians in their Councell haue decreed ) must depend vpon the intention of the Priest , in the time of consecrating the Sacraments , and without the Priests intention , the whole Sacrament is voyde and vaine : and whether the Priests intention were going a wool-gathering or no , no man knoweth . Into such a miserable exigent of vncertainty haue the Pontificians implunged themselues ; as into the very Gulfe of Hell , where doubt and despaire dwels . Now for those diuine helpes to the natiue certainty of sauing Faith , we may summe them vp , and reduce them to this gradation : As first , Gods Word ; Dictum Iehouae : secondly , Gods promise : thirdly , his oath : fourthly , his hand-writing : fifthly , his seale : sixthly , his earnest or pledge , 2. Cor. 5. 5. So that God , as it were by so many steppes and degrees , leades our Faith to the very top of the impregnable Rocke of all infallible and vnmoueable certainty . Another accessory testimony confirming the certainty of faith , is a good conscience ; which is not onely conscientia rectè factorum , but faciendorum : not onely a good conscience , in regard of our life past , wherein we haue endeauoured to liue vprightly , and heartily repented vs of whatsoeuer we haue mis-done , eyther by omission or commission : but also in regard of the time to come , while we resolue in a sincere purpose of heart , and endeauour with all our power , to serue God in holinesse and righteousnesse all the dayes of our life . Of the good conscience of the life past , the Apostle speaketh , whereby the certainty of his faith is sealed vp vnto him ▪ 2. Tim. 4. 6. 7. I am now ready to be offered , and the time of my departure is at band ; I haue fought a good fight , I haue finished my course , I haue kept the faith . Whereupon hee concludes in the certainty of Faith : Henceforth is laide vp for mee a Crowne of righteousnesse , which the Lord , the righteous Iudge , shall giue mee at that day . And , of his good conscience for the time to come , he speakes , Phil. 3. 13. Brethren , I count not my selfe to haue apprehended : but this one thing I doe , forgetting those things which are behind , & reaching forth vnto those things which are before , I presse towards the marke , for the price of the high calling of God in Christ Iesus . Also , Heb. 13. 18. Pray for vs , for we trust we haue a good conscience in all things , willing to liue honestly . Now the conscience of a man is weighty , and magna in vtramque partem , as the Orator said . It is a powerfull testimony eyther to accuse , or to acquite a man. As Rom. 2. 15. The Apostles good conscience was a comfortable testimony vnto him , Acts 23. 1. So 2. Cor. 1. 12. Our reioycing is this , the testimony of our conscience , that in simplicity and godly sincerity , not with fleshly wisedome , but by the grace of God , we haue had our conuersation in the world . Now a good conscience hath many branches , eyther as it reflects vpon Faith ; so it is priuie to the remission of sinnes , and reconciliation of the soule with God : or as it respecteth our loue , both of God , and of the godly in especiall . Loue is another seale of Faith , as 1. Iohn 3. 18 , My little children , let vs not loue in words , neither in tongue , but in deed , and in truth . And hereby wee know , that wee are of the truth , and shall assure our hearts before him . And vers . 14. We know that we haue passed from death vnto life , because we loue the brethren . Yea , this is such a badge , as all men may know vs to belong to Christ , Iohn 13. 35. By this shall all men know that yee are my Disciples , if yee haue loue one to another . Another seale of the certainty of Faith , is affliction for Christs cause . Hereupon the Apostle saith , 2. Cor. 1. 5. As the sufferings of Christ abound in vs , so our consolation also aboundeth by Christ. And hereupon hee groundeth the certainty of his hope , not onely touching himselfe , but also the Corinthians themselues , vers . 7. And our hope of you is stedfast , knowing , that as you are partakers of the sufferings , so shall you be also of the consolation . Yea , the afflictions which Gods children suffer for Christ , are occasions and meanes to fasten our faith the more surely vpon God : as vers . 9. We had the sentence of death in our selues , that we should not trust in our selues , but in God which raysed the dead . The Apologue of the Traueller , may be a Morall vnto vs in this matter . The Sun and the Winde plaid each their part by turnes , to see which could first cause the wayfaring man to cast his cloake off . The Winde blowing and blustring vpon him , caused him to buckle it closer to him : but the Sun working vpon him with his warme rayes , at length made him weary of his weede , and to cast it aside . So preualent are the blasts of afflictions to cause the Christian Pilgrim , to buckle his mantle of Faith closer vnto him ; when as the flattering gleames of outward prosperity , doe cause often times a feeble fainting in the soule . To this purpose the Apostle saith excellently , 2. Cor. 4. 8. We are troubled on euery side , yet not distressed : we are perplexed , but not in despaire : persecuted , but not forsaken : cast downe , but not destroyed . Alwayes bearing about in the bodie the dying of the Lord Iesus ( The Apostle keepes his Cloake close about him , for all the storme ) that the life also of Iesus might be made manifest in our mortall flesh . And vers . 16. For which cause we faint not ; but though our outward man perish , yet the inward man is renewed day by day . For our light affliction which is but for a moment , worketh for vs a farre more exceeding and eternall weight of glorie . For our suffering with and for Christ , is a sure token of our reigning with him . Rom. 8. 17. If so be that we suffer with him , we shall also bee glorified together with him . Hereupon the Apostle reioyceth , yea , and glorifieth in this behalfe , 2. Thes. 1. 4. We our selues glory in you , in the Churches of God , for your patience and faith , in all your persecutions and tribulations that ye indure , which is a manifest token of the righteous iudgement of God , that yee may bee counted worthy of the Kingdome of God ; for which ye also suffer , seeing it is a righteous thing with God to recompence tribulation to them that trouble you , and to you who are troubled , rest with vs , when the Lord Iesus shall be reuealed from Heauen , with his mighty Angels , &c. And , Rom. 5. 1. &c. Therefore being iustified by Faith , wee haue peace with God , through our Lord Iesus Christ , by whom also we haue accesse by Faith into this grace , wherein we stand , and reioyce in hope of the glory of God. And not onely so , but we glory in tribulations also , knowing that tribulation worketh patience ; and patience , experience ; and experience , hope ; and hope maketh not ashamed , because the loue of God is shed abroad in our hearts , by the holy Ghost , which is giuen vnto vs. So that by these places of holy Scripture , wee may note what a strong euidence and assurance of saluation , a faithfull man receiueth from the vse of afflictions , such as he suffereth especially for Christs cause . They are infallible tokens vnto vs of Gods righteous iudgement to come : yea , they are the very Characters of Christ. As the same Apostle saith , Gal. 6. 17. From henceforth , let no man trouble me : for I beare in my body the markes of the Lord Iesus . As if the Apostle had said : Let no man go about to disturbe my Faith , or to trouble and blunder the clear chrystall fountaine of that Euangelicall Doctrine , which I haue both preached and practised , with the mixtures of legall Ceremonies , and carnall Rites : for I am ready to seale vp with my dearest bloud this my Faith and Doctrine , bearing already about in my body the ignominious markes ( as the world accounts them ) of the Lord Iesus , as the most certaine seales and testimonies of my reioycing in Christ Iesus ; by which reioycing I dye daily . In a word , the afflictions of Christ , are the Christians high-way to Heauen . Acts 14. 22. Paul confirmed the soules of the Disciples , by exhorting them to continue in the Faith , concluding , that we must through much tribulation enter into the Kingdome of God. So that a Christian asking the way , by which he must trauell to the Kingdome of Heauen , his Country ; and being told , that the way through which he must passe , is a very narrow and strait passage , incumbred with many difficulties and dangers , strowed with thornes and bryars , beset with band-dogs , and wilde beasts , crawling with serpents and snakes , and lying through a barren and desolate desert , where hee must looke to finde but hard entertainment , suffer much hunger and thirst , cold and nakednesse , &c. will not this Christian Traueller , meeting with such signes and tokens of his way , chawked out vnto him aforehand , perswade himselfe , that he is now in the right way to his Countrey ? Whereas if hee meete with pleasant pathes , through fertile fields , and bespangled meadowes , and pleasant groues , and chrystall riuelets , to refresh and delight him , and in stead of saluage wilde beasts , and serpents , finde courteous entertainment , and kinde vsage of the Natiues and Patriots of the Country : may he not iustly suspect he is out of his way ? For as one saith ; Non est ad astra mollis è terris via : The passage from earth to Heauen is not strowed with Roses ▪ Afflictions then being the way to Gods Kingdome , the Christian mans Country , it is a strong euidence , that he is one of Gods Sons and Children , whom the Father thus chasteneth , as the Apostle saith . Another meanes to strengthen our Faith in the certainty of it concerning saluation , is our manifold infirmities ; a thing not more strange , than true . For , as the Apostle saith ▪ 2. Cor. 12. 10. When I am weake , then am I strong . Therefore , saith he , I take pleasure in infirmities ; most gladly therefore will I reioyce in mine infirmities , that the power of Christ may rest vpon me . Now the reason why our infirmities and weaknesses doe tend to our further strengthning in Grace and Faith , is , not out of the nature and property of infirmities , but because they driue vs from reposing confidence in our selues , to rest the more strongly vpon Christ. This is like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Philosopher speakes of ; As in the winter season , Well-water is more warme than in summer , being inuironed round with cold frost , which causeth the natiue heate to recollect it selfe inward : So Faith being compassed about with many infirmities , is thereby occasionally moued to recollect his strength together : and is then strongest , when the flesh is weakest . As the Apostle saith , When I am weake , then am I strong . This is that , whereof the Apostle speakes , 1. Cor. 1. 25. calling it the foolishnesse of God , which is wiser than men ; and the weaknesse of God , which is stronger than men : For ( saith hee ) yee see your calling , brethren , how that not many wise men after the flesh , not many mighty , not many noble are called : but God hath chosen the foolish , weake , and base things of the world , to confound the wise , strong , and honourable of the world . What 's the reason ? The Apostle addes it , That no flesh should reioyce in his presence : For of him are we in Christ Iesus , who of God is made vnto vs wisedome , and righteousnesse , and sanctification , and redemption ; that according as it is written , He that glorieth , let him glory in the Lord. Thus Gods strength is made perfect in vs , through our weaknesse . Finally , that which the Pontificians make a block to stumble , or a shelfe to split and wracke the certainty of their saluation ; euen that doth the Scripture put as a faithfull station to harbour in , and a firme ground to anchor on : and that is feare . As they alledge that of the Apostle , Phil. 2. 12. 13. Worke out your saluation with feare and trembling : for it is God , which worketh in you , both to will and to doe , of his good pleasure . But the Pontificians , as if they would professe themselues altogether strangers and aliens from this mystery of grace , they do most grosly peruert and * wrest this place of the Apostle to a quite contrary sense , as if by feare and trembling , the Apostle should teach vs to doubt of our saluation . Indeede , as Trent takes feare ; namely , for the slauish and seruile fear , such as is in the Deuils , and such as is sutable to Romish faith , no maruaile if it be full of anxiety and perplexed horrour : but taking it as the Apostle meaneth it , for the filiall and godly feare that is in Gods Saints and Sonnes , it is free from anxious perturbation . But it is euident , that the Apostle speakes of feare and trembling in regard of Gods power in working in vs , and of our owne manifold infirmities and disabilities to performe any good duety , as of ourselues . For the Apostle testifieth , It is God that worketh in vs both to will and to doe , and that of his good pleasure . Whereupon St. Augustine saith ; Vnde , Cum timore ac tremore ? nisi quia superbia etiam in ipsis rectèsactis cauenda est , ne homo , dum quod Dei est , deputat suum , amittat quod Dei est , & redeat ad suum : Whence is this , that he saith , With fear and trembling ? but because pride is to be preuented euen in our best actions , lest while a man account that his owne , which is due to God , he lose euen that which is Gods , and returne to that which is his owne . And vpon the 103. Psalme , vpon the same words of the Apostle , Augustine saith ; Quare cum tremore ? Quia Deus operatur . Quia ipse dedit , non ex●te est , quod habes : cum timore ac tremore operaberis . Nam si non trem●●ris eum , auferet quod dedit : Why with trembling ? Because it is God which worketh . Because he gaue , and it is not of thee , which thou hast : therefore thou shalt worke with feare and trembling . For if thou wilt not tremble before him , hee will take from thee that which he gaue . And he addes that in the second Psalme , Serue the Lord in feare , and reioyce vnto him with trembling . Si cum tremore exultandum est , Deus aspicit , fit terramontus ; aspiciente Deo tremant corda nostra , nam tunc ibi requiescet Deus : If we must reioyce with trembling , God looketh , and the earth quaketh ; when God looketh on vs , let our hearts tremble , for then God resteth there . Audi illum alio loco , &c. Heare him in another place , Vpon whom shall my Spirit rest ? euen vpon him that is poore , and of a contrite heart , and that trembleth at my word . So that our feare is our security , our trembling our rest and reioycing . Thus we become Gods habitation for his Spirit to rest on . So farre is our feare and trembling from doubting and vncertainty , that our trembling heart becomes a faire obiect of Gods gracious countenance . Vpon him will I looke ; and a firme subiect of his eternall residence , vpon him will I rest , saith the Lord. Or if we referre feare and trembling to the consideration of the day of Christs comming in Maiesty , when euery tongue shall confesse , and euery knee bow vnto him , which the Apostle in the same Chapter a little before mentioneth , expounding it of our appearing before him at that day , Rom. 14. 11. Yet this feare and trembling , is so farre from working in vs wauering and doubtfulnesse of our saluation , that S. Augustine writing vpon the 147. Psalme , saith : In Euangelica lectione territi sumus de di● nouissimo . Terror ille securitatem parturit . Territi enim praecauemus ; praecauentes , securi erimus : In the reading of the Gospell we are affraid of the last day . This terror begets security . For being affraid , we take heede betimes ; and taking timely heede , we shall be secure . And to conclude this point , the wisedome of God saith clearly , Pro 14. 16. In the feare of the Lord is strong confidence , and his children shall haue a place of refuge . Thus whereas the Pontificians teach their people to doubt of their saluation , in regard of their owne indisposition : Gods Spirit reareth vp a Temple of rest vpon our trembling heart ( as once he established the stable earth vpon the tremulous waters ) teaching vs to reioyce in our indisposition and infirmities , and to exult in our trembling , because his strength is made perfect in our weaknesse , because our reioycing and glorying is not in our selues , but in God , who worketh in vs both to will and to doe , and that of his good pleasure . So that the true beleeuers owne infirmities , are strong motiues to driue him out of himselfe , and to rest wholly vpon God , who is his onely strength . What is the reason then , that the Pontifician , so much depressing and vilifying his owne indisposition , in regard of certainty of Faith , is not also moued thereby to renounce himself , and repose his Faith the more firmely vpon God ? The reason is , for that as on the one side , they aduance beyond all measure the power of their naturals , as their free-will , and the like , both in receiuing and retaining of I wot not what inherent grace , whereon they build their iustification : so on the other side , they do as much depresse their indisposition ( as they call it ) not that thereby they might be driuen out of themselues , to seeke rest in God , but that in a Babylonish and confused mixture of a high and lowe conceipt of themselues , they might build an imaginary Tower reaching vp to Heauen , whose foundation and whose fabricke is nothing else , but tottering vncertainty . And were it not that God had altogether confounded these Babylonish builders , not onely in their language , but in their very iudgements , me thinkes , in their naturall policy , they might haue salued or saued the credit of their disposition ( which otherwise they so much adore ) by not mentioning it at all , and in stead thereof haue magnified their naturals , and in herent righteousnesse to the very skyes : and so all their certainty of saluation would euen mole sua , of it owne accord , fall to the ground , according to their owne desire . For , once perswade a man , that his saluation hath but any part of dependance vpon his owne naturall abilities ; and then , the more you possesse him with an opinion of his owne worth , the further off he is from all true certainty of saluation . For as the deeper Seas haue the loftier surges , tossing the ship now vp to Heauen , now downe to Hell , so that the passengers stagger too and fro like a drunken man , and are at their wits end , as Dauid speaks : So the higher a man is mounted from the firme ground of sole sauing Faith , vpon the swelling surges of his owne inherent righteousnesse , the more is his conscience , vpon euery winde of temptation , rowled vp and downe , now to the top of vaine presumption , now to the bottome of deepe despaire , hauing not the least anchor-hold of true hope , whereon to stay his brittle Barke . But sith the Pontificians acknowledge no other instification , but that which is inherent , whereupon doth necessarily follow vncertainty , as a fruit of the same tree ; and seeing this certainty at the best can be no other , but a vaine presumption and false confidence , which they maliciously brand the certainty of true Faith withall : therfore let them at their pleasure cry vp , or cry downe their own coyne , to hold their Merchants in suspense of making any sauing trade by the certainty of saluation , because such certainty grounded vpon their inherent righteousnesse , must needes be meere presumption . CHAP. XVI . Of Pontifician vncertainty in regard of predestination , and persouerance in grace . THe Pontificians , denying the certainty of predestination , and so consequently of perseuerance in grace , do make the vncertainty of both the maine ground to build the vncertainty of their faith vpon . Concerning predestination , the Trent-Councell saith in the 12. Chapter , the title whereof is , To take heed of the rash presumption of predestination : Nemo quamdiu in hac mortalitate viuitur , de arcano diuinae praedestinationis mysterio vsque adeo praesumere debet , vt certò statuat se omnino esse in numero praedestinatorum : quasi verum esset , quod iustificatus , aut amplius peccare non possit , aut si peccauerit , certam sibi resipiscentiam promittere debeat . Nam nisi , ex speciali reuelatione , sciri non potest , quos Deus sibi elegerit : that is , No man while hee liueth in this mortality , ought so to presume of the secret mysterie of diuine predestination , as that he certainly beleeues , hee is altogether in the number of the predestinate : as if it were true , that a man once iustified , eyther cannot sinne any more , or if hee sinne , ought to promise to himselfe certaine repentance . For it cannot be knowne , but by speciall reuelation , whom God hath elected to himselfe . Note here , that the Councell puts no difference betweene the certainty of faith , concerning predestination and rash presumption , still referring all certainty to speciall reuelation from God. So that I would aske these Pontifician Fathers , that if a man by speciall reuelation being assured of his predestination , should thereupon confidently affirme , that hee is certainly in the number of Gods elect , and predestinate vnto life eternall ; whether they would not also iudge this to bee rash presumption . But this by the way . And Chapter 13. the title whereof is , Of the gift of perseuerance : Similiter de perseuerantiae munere , de qu● scriptum est , &c. Likewise of the gift of perseuerance , whereof it is written , he that shall endure to the end , he shall be saued , &c. Nemo sibi certi aliquid absoluta certitudine polliceatur ; tametsi in Dei auxilio , &c. Let no man promise to himselfe any certainty by an absolute assurance ; although all men ought to place and repose a most firme hope in Gods helpe , &c. but with feare and trembling let them worke out their saluation in labours , in vigils , in almes-deedes , in prayers , in oblations , in fastings , and in chastity : for they ought to bee fearefull , knowing that they are borne againe vnto the hope of glorie , but not yet vnto glory , &c. Note here , that the Pontifician Councell calleth perseuerance a speciall gift of God , thereby meaning , that it is a gift meerly distinct from faith , & no fruit of iustifying faith . Now the Catholick Doctrine teacheth , that although perseuerance be a gift of God , yet it is not so distinct from true sauing faith , but that it is also a proper fruit thereof . Note here also , how though in generall they say , that all men ought to haue a most firme hope in Gods helpe , yet their maine doctrine is , to driue men to fearfulnesse and doubtfulnesse what shall become of them , seeing they tye their gift of perseuerance to the most vncertaine condition of their owne standing . As the Councell elsewhere saith ; Deus sua gratia semel iustificatos non deserit , nisi ab eis priùs des●ratur : God doth not forsake those that are once iustified by his grace , vnlesse first he be forsaken of them . But come we to the Commentaries vpon this Text of the Councell . First , concerning the point of predestination , whereon depends perseuerance in grace : I commend the Reader to the History of the Councell of Trent , where he may in one briefe view , see how humane deuices , and labyrinths of vngrounded distinctions , were set on worke to vndermine this foundation : some of them holding the Orthodoxe truth concerning election and reprobation , alledging the example of Iacob and Esau , Rom. 9. together with sundry other proofes out of the Scriptures . But a second sort condemning this as a hard , cruell , in humane , horrible , and impious opinion , that it made God an accepter of persons , vniust ; that it ouerthrew free-will ; that it drowned men in the gulfe of despaire ; that it made others carelesse and presumptuous . And therefore , that God willing to haue all men saued , purposed to offer the same meanes to all , and whom he fore-saw would apply their free-will to receiue grace offered , those he predestinated to be saued : Others whom he fore-saw would not obey , but refuse to cooperate with God , those he did reprobate to damnation . Otherwise , there appeared no reason , why God in the Scriptures so often complaines of sinners , labours to reclaime them , and win them vnto him , if there were not in the means of grace offered a sufficiency to saue , and in men a liberty and ability to receiue them . Hereupon the History setting downe the censure of these two opinions , saith , That the first contained a great & hidden mysterie , humbling mans conceit on the one side , and aduancing Gods grace on the other . The other more plausible , popular , specious , and apt to puffe vp man with pride , and herein agreeing with the Friars vaine , professing rather artificiall curiosity in preaching , than accurate and sound Diuinity ; and to the Courtiers it seemed more probable , as more agreeable with politicke respects . It had especially two stout maintainers , that were Bishops . And they which defended it , building vpon humane reasons , thereby shewed their pregnant wit aboue others : but when they came to testimonies of the Scripture , they easily failed in their cause . So the Historie . In the third place , he reciteth the opinion of a third sort , of whom Catarinus is specially named , who , to mitigate and moderate the matter , confesseth , that there is a certaine number of the predestinate vnto life , but those very few , whom God out of his speciall grace purposed effectually to call , and saue . As for the rest , God would haue them also to bee saued , affording them sufficient meanes , but leauing it to their owne will to accept , or refuse them . And these latter were of two sorts ; some that receiuing the means , were saued , though they were none of Gods elect ; and of these there was a great number : Others , refusing to cooperate with God , who would haue saued them , are therefore damned . That the cause of the predestination of those first few , was the only absolute will and pleasure of God : and of those other , Gods preuision of their accepting and vsing of Gods helpe , and their cooperating with it : but the cause of the reprobation of the last , Gods preuision of their peruerse will in refusing Gods helpe , or in vsing it ill . This diuision is much like that which wee finde in Plato's Phedo ; where all men are sorted into three rankes : First , of such as are very good , but very few ; and those dying , goe straight to Heauen , to the Elizian fields . The second , of those that are starke naught , whereof there are very many ; which dying , goe immediatly to Hell , whence there is no redemption : and the third sort , are of a middle condition , neither very good , nor very bad ; who dying , are cast into a Riuer in Hell , where continuing for a yeare or two , till they be throughly purged , they are after that remoued into Heauen . But that Riuer in Hell is long ago with the extreme heate of Hell fire so dryed vp , as it is now become a hot dry stoue , called Purgatory , where that middle sort of Pontificians , who are neyther of the number of speciall predestinate , nor of the worst and refuse of the rest , but such as by the vertue of their free-will , accept Pontifician grace offered them , are for a time entertained in those hellish flames , till eyther their vncleane soules , or their Executors full sachels and powches bee throughly purged . But this is by the way . But from the heate of those altercations , in the time that these things were a hammering in the Councels forge , let vs come to see , what their learned Commentator Vega , hath in cold bloud set downe concerning this point of predestination , according to the Councels definitiue sentence . Duo sunt , &c. There are two things , which the * Fathers define concerning the mysterie of predestination : First , they decree , That not euery one that is iustified , is predestinate , and that the grace of iustification may befall euen those that are not predestinate , because he that is iustified , may lose his iustification once had , and neuer after recouer it . And this ( saith he ) the Fathers deliuered in these words of the 12. Chapter , Quasi verum esset , &c. As if it were true , that he that is once iustified , could eyther sinne no more , or if hee did sinne , ought to promise to himselfe certaine repentance . Sed multò adhuc apertiùs , &c. But much more plainly in the 17. Canon , in these words ; Si quis iustificationis gratiam , &c. If any shall say , that the grace of iustification happeneth to none , but such as are predestinate to life , and all others , who are called ; to be called indeede , but not to receiue grace , as being by Gods power predestinate to euill : let him be accursed . And , saith Vega , by the name of predestination , they doe in this place vnderstand an eternall preordination of some to blessednesse : or , which is somewhat more plaine and familiar , a certaine and firme purpose , whereby God from eternity would bestow blessednesse vpon some men . Now by all this it appeareth , that the Trent-Fathers hold , that others may be iustified , besides those that are predestinate and preordained vnto life . So that it seemeth , the Councels definitiue sentence concerning predestination , concluded vpon Catarinus his opinion afore cited ; that besides the certaine number of the predestinate vnto life , who are but a few , there are another sort left at large , and at their owne liberty , who receiuing grace offered by the cooperation of their free-will , are also iustified as well as the other . Secundum vero , &c. And the second thing , which the holy Synod hath here taught her faithfull ones concerning iustification , is , that the mysterie of predestination , is so hidden and secret , as no man without diuine reuelation can know , who those be , whom God hath predestinate . Verba , &c. The words of the Councell are in the 12. Chapter ; Nam nisi ex speciale reuelatione sciri non potest , quos Deus sibi elegerit : For it cannot be knowne , but by speciall reuelation , whom God hath chosen to himselfe . Quare in principio , &c. Wherefore in the beginning of this Chapter , the Fathers doe wholesomly admonish all beleeuers , that no man , while he liueth in this mortality , doe so farre presume , as certainly to assure himselfe , that hee is in the number of the predestinate . Thus haue wee , I hope , without any equiuocation , the full meaning of this holy Synod concerning predestination , and the certainty of it . As for the point of perseuerance , which Vega coupleth with predestination as necessarily depending vpon it , we shall need to adde no more , but what the Councell it selfe saith expresly enough in Can. 16. cited by Vega : Si quis magnum illud vsque in finem perseuer antiae donum se certò habiturum , absoluta & infàllibili certitudine dixerit , nisi hoc ex speciali reuelatione didicerit , anathema sit : that is , If any shall say , that hee shall certainly haue that great gift of perseuerance vnto the end , by an absolute and infallible certainty , vnlesse he shall learne this by speciall reuelation , let him be accursed . And this ( saith Vega ) confirmeth that which the Fathers said of predestination . Now the cause ( saith he ) for which all righteous men ought to be affraid of their perseuerance , and that none can arrogate to himselfe such a great certainty as this , vnlesse it * happen vnto him by diuine reuelation , the Fathers haue opened in those words of the 13. Chapter , Veruntamen , &c. But let them that thinke they stand , take heede , lest they fall ; and so vnto the end of the Chapter . Thus wee haue the state of Pontifician Doctrine , touching the certainty of iustification , in regard of predestination and perseuerance . For the maine substance of these Trent-Fathers Decrees and Canons , touching predestination and perseuerance , wee shall trye what truth is in them , when we come to set downe the opposite doctrine of the Catholicke Faith. In the meane time , let vs a little weigh the moment of Vega's arguments for the defence of the Councell . In his second Chapter of his 12. Booke , Of the vncertainty of predestination and perseuerance , after a goodly flourish and triumphall tripudiation , as if the field were already won , before he had strucke stroke , he saith , Habemus certissima & fortissima argumenta , &c. We haue most certaine and strong arguments , whereby to confirme and defend the Doctrine deliuered here by the Fathers , and to vanquish the contrary heresies . And first , to proue this definition of the Fathers , saith he , Non omnis , &c. Not euery one that is iustified , is predestinate . We haue many places of Scripture to serue our purpose , prouing , that there haue been many in the state of grace , and afterwards haue fallen from it , and at length damned . For example , Saul , that was elect to be King of Israel , is said ( 1. Sam. 9. 2. ) to be electus & bonus , an elect and good man ; so that there was not a better than he , among all the children of Israel . Now ( saith Vega ) being said to bee bonus & electus , elect and good ( as the vulgar Latine hath it ) it is manifest , that he was then in the state of grace : for the Scripture ( saith hee ) doth not adorne men with such prayses , which are out of the state of Gods grace . But ( saith he ) Saul afterwards fell , and was reiected and damned . I answer : Saul is there called an elect man , in that he was a choice , and goodly tall young man , proper of personage , insomuch as none was found comparable to him for personage and stature ; for hee was taller by the head and shoulders , than any of the people . Doth this proue that hee was one of Gods eternall election ? Or doth God elect men to saluation , for the goodlinesse of their person ? No : wee see the contrary , 1. Sam. 16. 7. That Saul dyed a reprobate , and desperately , we easily grant it : But that Saul euer was in the state of grace , Vega saith nothing yet to the purpose to proue it , nor euer can he . I rather maruaile , why Vega omitted a more probable argument , to proue Saul to haue once been in the state of grace ; to wit , because the Spirit of the Lord comming vpon him , he was turned into another man ▪ An argument which some other Pontificians vrge : yet Vega alledgeth St. Augustines censure of Saul , who concludes him to bee a reprobate , saying , The example of this Saul , makes against some proud heretickes , which deny that any of the good gifts of the holy Ghost , may be giuen to those , that doe not appertaine to the condition of Saints . Which saying of that worthy Father , doth plainly proue , that Saul was neuer of the number of Gods Saints ; and that euen wicked and reprobate men may haue notwithstanding some speciall gifts of the holy Ghosts , and yet be neuer a whit the nearer to the state of grace . Saul was said to be changed into another man , when Gods Spirit came vpon him ; not in regard of conuersion from sinne vnto God , or from a wicked life to the state of grace : but of a priuate man , whose thoughts reached no higher than his fathers Asses , hee was made a Prince , and endowed with Princely qualities of wisedome and courage , the gifts of Gods Spirit , whereby hee was enabled for such a weighty gouernment . Yea , we are not affraid to put this case to the tryall euen of a Bishop of Rome . Gregory , the last good Bishop of Rome , saith thus of Saul : Saul electus dicitur , non secundum gratiam , sed secundum iudicium . Bonus dicitur , vt diuinae aequitatis dispositio commendetur . Bonum profectò est , quicquid est iustum , &c. Saul is said to bee elect , not according to grace , but according to iudgement . He is called good , that the disposition of diuine equity might be commended . That indeed is good , whatsoeuer is iust , &c. And he illustrates this by the instance of Ecclesiasticall Pastors . Per iustitiam quippe Dei , Pastores reprobi , &c. For by the iustice of God , reprobate Pastors are permitted to climbe to the regiment of holy Church ; but they which are euill by their iniquity , are good by diuine dispensation : and now by the secret ordination of God , they are elected , who at the last , in the vniuersall iudgement , shall be reprobated . Therefore a reprobate shepheard , because by diuine dignation he is appointed to that office , may bee called elect : and because he is iustly permitted , hee may bee called good . And because hee is thought fitter than others to execute Gods iudgements , therfore none is said to be better than he among the children of Israel . Seeing therefore it cannot be proued , that Saul was euer in the state of grace , but the contrary is manifest , euen by the iudgment of him , who , was once Bishop of Rome ; no maruaile , if he dyed a desperate Reprobate . Hereunto Vega addeth Salomons example , that being endued with extraordinary wisedome from God , and so standing in the state of grace , he afterwards fell away , and Vega laboureth to proue , that Salomon dyed a Reprobate . For answer ; that God gaue such wisedome to Salomon , this proues him no more to be in the state of grace , than that which was giuen to Saul . This wisedome giuen to Salomon was famous indeede , but for ought we finde , it was no other , but a naturall and morall wisedome , and knowledge , whereby he might the better iudge that great people , committed to his charge , as Salomon himselfe saith , 1. Kings 3. 9. and know the nature and property of all creatures , as 1. Kings 4. 29. 30. 31. &c. Not that I deny , but that Salomon might now be in the state of grace , and no doubt but he was : but that hee was not therefore in the state of grace , because of his extraordinary wisedome giuen vnto him . For doe not wee know , that for a naturall and morall wisedome , euen Heathen men , as many Pagan Philosophers , haue farre excelled many of Gods Saints ? Againe , as we deny not , but that young Salomon was now in the state of grace ; so we deny , that hee euer fell totally away from this estate . It is true , he fell fearfully , but not totally : for marke what the Scripture saith expresly , 1. Kings 11. 4. It came to passe , when Salomon was old , that his wiues turned away his heart after other gods ; and his heart was not perfect with the Lord his God , as was the heart of Dauid his father . And in the 6. vers . Salomon did euill in the sight of the Lord , and went not fully after the Lord , as did Dauid his father . Whence note , first , that it is said , When Salomon was old . Indeede old age when it comes to dotage , is dangerous , and very slippery : but to dote vpon women , yea many women , wiues and concubines , so many hundred of them , and those also strange women , of a strange Religion ; alas , poore old Salomon , how were his affections distracted , and his thoughts euen pulled asunder , as it were by so many Furies , as there were fancies in his womens heads ! Well , by this meanes , the byas of his affections wheeling about his women , as so many Mistresses , caused his heart to decline from his direct course , tending towards the maine marke , which was God. But this declination , it was no flat Apostacy ; for now the worst was , that he went not fully after the Lord his God ; his heart was not perfect with the Lord his God , as was the heart of Dauid his father . His former single heart began now to double , his vpright heart began now in victa aetate , in his verging or stooping old age , to grow crooked . Yet for all this , he kept him vpon his feete , he still stood in the state of grace , although with much staggering : and though his left foote failed him , yet his right foote remained firme ; though the left foote of his affection went after his strange women , and so was drawne with them after their strange gods ; yet he had the right foot of his affection vpright to God-wards . Which I speake , not to excuse or mitigate his sinne : for it was most fearefull and lamentable , and to bee bewayled with sad repentance and a floud of teares : But taking Gods Word for my warrant , I affirme , that though Salomons fall was fearfull , yet it was not totall ; his heart had not quite forsaken his God. Againe , as Salomons fall was not totall , so neyther was it finall : For we haue his Ecclesiastes , as an eternall monument of his intire repentance and conuersion from vanity to God. And as an infallible token of a true penitent , he stiles himselfe the Preacher . He layes aside his royall Crowne , diuests himselfe of all his Princely titles and ornaments , and in stead thereof , takes on him the humble , but holy stile of a Preacher ; not onely to preach repentance vnto others , but to perswade them by the strongest argument of his owne practice , and the best euidence of his owne experience . And the Wisedome of God shewes it selfe admirable , in making choice of Salomon to be the Pen-man of that excellent Book of Ecclesiastes , euery line whereof , hee that runnes may reade in the face of wise Salomons owne experience : in which mirrour , euery naturall man may cleerly see his owne full proportion . Salomon had no more strange wiues and concubines , than the world hath minions of strange vanities , which euery carnall man , according to the variety of his fancy , as his Idoll-Goddesse , adoreth . Now God in his mercy willing to admonish the vaine world , and to reclaime vaine men from their sundry Idol-pleasures , and withall the more strongly to allure them , in his wisdome , makes speciall choice of Salomon to be his Preacher . Why so ? Salomon was the wisest man that euer was , from the first Adam , before the second Adam , Christ , and so of all men in the world , could giue the exactest iudgement , and truest censure of the nature of all things vnder the Sun. Besides his incomparable wisdome , he had a most aboundant experimentall knowledge of all earthly things , whatsoeuer might seeme excellent in the eye and iudgement of flesh and bloud ; yea , hee was most industrious and studious , eagerly searching into the depth and height , and all the dimensions of worldly excellency ; till I might see ( saith he ) what was that good for the sonnes of men , which they should doe vnder the Heauen , all the dayes of their life . Wouldst thou then know , thou worlds doting Louer , what the true nature of the world , and of all that is in the world ( as the lust of the flesh , the lust of the eye , and the pride of life ) is ? Hearken to the Preacher , yea aske Salomon , the wisest of men . Aske him in any kinde , he will resolue thee , as he did the Queene of Sheba , and other Princes that came to heare his wisedome ; whom he resolued in all their questions . Trauaile not to any of the Philosophers , to enquire of them wherein thy Summum bonum consisteth : for when they haue told thee all they can , thou wilt come as farre short of giuing them credit , as they will doe in giuing thee true counsell . If they tell thee , that riches , pleasures , and honours , are all vaine things , and no felicity to be found in them : thou wilt but laugh at them , as men at least experimentally ignorant of the nature of those things , whereof they neuer had the vse and possession . Aske Diogenes of honour , & hee prefers his Tubbe before Great ▪ Alexanders Triumphes ; and tramples on Plato's pompous pride , with a greater pride of pouerty . And in a word , thou wilt answer them all , with ignoti nulla cupido : they therefore despise these thing , because they neuer tasted the sweetnesse that is in them , at least in the worlds apprehension . But come to Salomon , who not onely knew the nature of these things better than all those Heathen wise men , but also made it his study , yea , and his practice too , to know them by an infallible experience ; and his iudgement will be found to bee aboue all exception . And what is his iudgement of all these things ? what profit , or what pleasure , or what contentment found he in any , or in all of them ? This is his definitiue sentence of them : All is vanity , and vexation of spirit . Thou hadst better farre to beleeue him , than goe about to trye . Hee stands as a Sea-marke to war●e all wordly Merchants , yea the greatest Princes and Potentates of the earth , to beware of those Rockes , and She●●e● , and Syrtes , whereon himselfe suffered wofull shipwracke . But yet , if vnheedily , thou hast fallen vpon the same Rockes , behold also Salomon standing as an example of penitency to all men . For as hee teacheth all men to eschue the deceiptfull pleasures , profits , and preferments of the world ; so he i●●●teth them to follow with him the true and souereigne good ; concluding his Booke thus , Let vs heare the end of all , Feare God , and keepe his Commandements ; for this is whole man ; for God will bring euery worke to iudgement , with euery secret thing , whether it be good or euill . A noble precedent of a penitent soule ; not onely to repent himselfe , but to become a royall Preacher of repentance to others . So did his father Dauid , Psal. 51. where , repenting of his sinne , and hauing pleaded for Gods mercy and fauour , to the ●a . vers . then as a speciall fruit of his reconciliation with God , hee saith , Then will I teach transgressors thy wayes , and sinners shall be con●er●●d vnto thee . So that this is the vp-shot of all this discourse of Salomon , to giue God the glory in Salomons repentance , and in his choosing of him , to bee both a Patterne and a Preacher of repentance to the world . If I haue beene ▪ longer herein , than perhaps may seeme sutable to the present purpose , I must craue pardon ; although I shall not repent me , if by this means I shall be any occasion of conuerting any young Alipius from the Circensian pleasures of this vaine world , to the imitation of Salomons repentance ; as St. Augustine thanked God , for hauing beene a meanes of conuerting Alipius from the Circensian games , wherewith he had been so bewitched . Which , saith Augustine , was vpon this occasion : Alipius being present at one of my Rhetoricke Lectures in Carthage , I tooke occasion , being offered , to delight my Auditory with a Simile taken from the Circensian games , wherewith Alipius being taken , Augustine confesseth ; Tu scis , Deusnoster , quod tunc de Alipio de illa peste sanando non cogitauerim : Thou knowest , O God , that at that time , I did not so much as think of curing Alipius of that pestilentiall disease . Or as the same Augustine , contrary to his vsuall manner , hauing made a digression besides his intention from his purpose , was as it were by Gods all-directing prouident hand , led out of his owne way , to reduce a wanderer into the right way . For by his digression , hee was a meanes to conuert one Firmus a Merchant , but a Manichee vnto the true Faith : Possid , in vita August ▪ cap. 15. But to returne to our purpose . Notwithstanding the Book of Ecclesiastes bee a most cleere euidence of Salomons repentance , sith it cannot be denied to be his , both by the title of it , and the whole passage of the booke ; yet Vega labours tooth and naile to make a Reprobate of him . One of his reasons is , because the Scripture makes no mention of his repentance , as of Dauids . But I hope , the booke of Ecclesiastes he will allow to be Scripture . But shall we take all those for Reprobates , whose sinne the Scripture recordeth , but makes no mention of their repentance ? What then shall become of holy Moses , whose infidelity at Meribah , in not honouring the Lord by his obedience and faith , is recorded in Scripture , yea so , as there is not onely no mention of his repentance ; but , as if his sinne remained vnpardoned , and hee deceased in Gods displeasure , he was not suffered to come into the land of Canaan for that very cause . Did not therefore Moses repent him of his sinne ? or dyed he in Gods displeasure ? or must hee not come into the Kingdome of Heauen , whereof Canaan was a type ? But Vega prosecuting the matter very eagerly , alledgeth also his proofes , not onely out of Ecclesiasticus , to no purpose ( but not a word of Ecclesiastes ) but also out of St. Augustine & Cyprian ; who indeed doe speake somewhat difficultly and doubtfully of Salomon , as making his example a matter of terrour , and so it is no doubt . But there are also other Fathers to counterballance them , & for the Doctrine of small falling away from grace , we shall see their iudgements at large . Yet at length , Vega himselfe is willing to condeseend so farre to indifferency herein , as he is content to waue the matter , so it be granted , that though Salomon did repent , whereof there are such pregnant proofes , yet at least his example of falling may confute ( as hee saith ) Iouinian , that denyed the iust could once fall away from the grace receiued . Another example he brings of Iudas , who ( saith hee ) had once grace , and fell away from it . For Iudas was in the state of grace , at what time he was chosen to be an Apostle ; else he had not bin admitted to that dignity . And that hee both had ▪ and lost this grace , Christ proueth ; saying , Of those whom thou gauest mee , haue I lost none , but the sonne of perdition . So Vega. But tell mee , Vega , what grace had Iudas , when he was chosen to be an Apostle ? Had hee the true grace of iustification , whereby he was accepted with God ? Where proue you this ? You might remember your Schoole distinction ; which may well enough be admitted ; to wit , of gratia gratis data , and gratia gratum saciens : the first , a grace freely giuen , to enable men to the worke of the Ministery , and such like ; whereof Christ speaketh , Freely you haue receiued , freely giue : but the other is that grace , which makes a man accepted with God through Christ ; whereof the Apostle speaketh , Ephes. 1. ● . where hauing spoken in the Verse before of Gods predestinating vs vnto the adoption of children by Iesus Christ , according to the good pleasure of his will ; he addeth , To the praise of the glory of his grace , wherein he hath made vs accepted in the beloued , &c. Now Iudas being made an Apostle , had the former grace giuen vnto him , to enable him to preach , and doe miracles , and to discharge the duety of an Apostle : but the other grace , to make him accepted in the Beloued , according to Gods eternall purpose in predestination , whereof the Apostle there speaketh , we deny that euer Iudas had that grace . Yea , Vega himselfe confesseth , that Iudas was not of the number of the predestinate to life eternall , but that notwithstanding he had the grace of iustification . Vnlesse Vega equiuocates in the word Grace , meaning onely a certaine fauour of God towards Iudas in making choice of him to be an Apostle . If Vega meane so , we grant that it was a great fauour indeed ; but that Iudas was so in the grace and fauour of God , as to be adopted for one of his Children , and so accepted in his beloued Sonne , we vtterly deny ; nor can Vega with all his Sophistry euer proue it . Christ saith indeed , Of them whom thou hast giuen mee , I haue lost none , but the sonne of perdition . Was Iudas then giuen to Christ by his Father , in such a speciall manner as the rest of the Apostles were , who were also holy and elect vessels of mercy ? Gods giuing there vnto Christ , is in a twofold respect to be considered : First , as all the Twelue were Apostles ; so God gaue them all to Christ , without difference , to serue him in the ministery of the Gospell . For the wickedest Apostle or Minister of the Gospell , hath as great power and authority giuen him to execute his function , as the holiest of all . The wicked Scribes and Pharisees must bee heard with all attention and reuerence , sitting in Moses Chaire ; that is , teaching Moses Doctrine . But secondly , the Twelue were giuen to Christ as men ; and so they were giuen in a most different respect , and to a diuers end . Our Sauiour saith ▪ Haue not I chosen you Twelue , and one of you is a Deuill ? Iudas was a Deuill ( that is , a deuillish man , a Deuill incarnate , as we vse to say of a most wicked man ) when God gaue him to Christ ; and as a man , a wicked man , hee was giuen to Christ to be his Minister , that he might also be his betrayer , as the Scriptures had foretold ▪ But the rest of the Apostles were giuen to Christ , as men elect and predestinate in Christ to life eternall . So was not Iudas giuen to Christ , euen the enemies being witnesses . St. Augustine hereupon saith , vpon the words of Christ , Ioh●6 ●6 . Haue not I chosen you Twelue , and one of you is a Deuill ? Vt non ad electionem etiam ipse pertinere videatur : That ( saith he ) Iudas might not seem to appertaine to the election . Non enim facile , &c. For the name of Elect is not easily found in an euill man , vnlesse when euill men are elected by euill men . Quod si put auerimu● , &c. If we shall thinke that he also was elect , that by his treason the Lords Passion might be accomplished : that is , that his malice was elected to some purpose , sith God can make a good vse euen of the wicked . Illud , &c. Let vs attend to that he saith , Iohn 13. 18. I speake not of you all , I know whom I haue chosen : Vbi declarat , &c. Where he declareth , that none but good men appertaine to the election . Ac per hoc , &c. And hereby , that which is said , I haue chosen you Twelue , is spoken by a Figure Syne●doche that by the name of the greater or better part , that also might be said to be fulfilled , which doth not belong to the name it selfe . So Augustine . And also vpon the same words of Iohn 6. in his exposition of the 55. Psalme ▪ Nonne vos , &c. Haue not I chosen you Twelue , and one of you is a Deuill ? Ergo ●● Diabolus electus est ? Is euen a Deuill then elected ? Aut si electus non est , &c. Or if he be not elected , how did he elect Twelue , and not rather Eleuen ? Electus & ille est , sed ad aliud ▪ Electi vnd●●im ad opus probationis , electus vnus ad opus 〈…〉 ▪ Iudas was also elected , but to a diuers purpose . The eleuen were elected to the worke of approbation , that one was elected to the worke of temptation . So Augustine . So that as the election of the Twelue , was for diuers ends ; of the Eleuen to their saluation , and of Iudas , to become an instrument of Christs death , to his damnation : So Gods giuing of the Twelue to Christ , was for different purposes ; for though all of them were chosen to be Apostles , yet Eleuen of them were also chosen to be vessels of grace , not onely to conuey it to others , but to conserue it in themselues : but Iudas , a Deuill , a sonne of perdition , was chosen not only to be an Apostle , but the betrayer of Christ ; God well vsing an euill instrument , as Augustine saith . In the meane time , let it not seeme strange , that the Pontificians so highly dignifie Iudas as to giue him once a place in the state of grace for as St. Augustine reporteth , the Deuill wanted not a sort and sect of Heretickes , called Cainites ( because they worshipped Cain , who murthered his brother ) who also held Iudas in very high esteeme , as some certaine diuine creature , euen for betraying of Christ , because ( say they ) he knew it was a worke that would 〈…〉 profitable to the world . But seeing Vega , with his Pontificians , will needes make Iudas an example of a man , once in the state of sauing grace , let them take him as Christ cals him , a Deuill ; such was elect Iudas : and so wee shall not enuie , but pitie the case of these men , that confesse themselues to bee in no better state of grace , than Iudas once was . But Vega , in behalfe of the Councell of Trent , prosecutes his arguments , to proue the vncertainty of predestination and perseuerance , in fiue whole Chapters together , from the third to the seuenth ; shewing himselfe a true Pontifician , in doubling and iuggling with the truth . But his arguments are so sleight , and his instances so impertinent , that I will not spend time in the reciting of them . Onely I will name the head of them , that the Reader may thereby estimate the whole body . As , That some predestinate haue sometimes been out of the state of grace ; as namely , before their effectuall calling : and some after their effectuall calling , as falling from grace by euery mortall sinne , as the Pontificians teach . And as they may fall from grace , so the wicked ( he must needes meane the reprobate , as opposite to the elect ; for else , all men by nature are wicked , and there is no difference , as the Apostle speaketh ) the wicked ( saith Vega ) may bee receiued into grace , as the predestinate may fall from grace . And so wee yeeld vnto him , that the wicked ; that is , the reprobate , may bee as well receiued into grace , as the predestinate and elect may fall from grace totally or finally . But we still affirme , and shall by and by confirme it , that the elect of God cannot fall totally and finally from grace : and no more can the reprobate be euer receiued into grace . But Vega's seuenth Chapter seemes to be full of moment , the title whereof is , De consensu Doctorum , & Ecclesia totius in Iouinianum & Vicel●um : Of the consent of Doctors , and of the whole Church against Iouinian and Wiclefe . Note here a point of Pontifician brauery , and serpentine subtilty together : First , a goodly flourish of the consent of Doctors , and of the whole Church ; and then to disgrace the Doctrine of predestination , as a nouelty , and an opinion of singularity , he fastens it vpon Iouinian and Wiclefe , as the prime authors of it . Now because the Chapter is long , and full of allegations , as his manner is in his serpent-like gate ; let it suffice vs to take the contents of the whole in a few words . And because we will not be our owne caruers , we will take Vega's owne words , in the beginning of the Chapter : Praedestinates & iustificatos posse cadere à Dei gratia , & necessariam esse omnibus perseuer antiam vsque ad mortem , vt p●rueniatur ad palmam , satis potest ex praedictis constare : sed vt constet consensisse semper huis veritati Ecclesiam , quod nos vbique ostensures esse sumus polliciti , adiungam ijs , quae iam cita●imus , aliquot alia testimonia Doctorum , quae hanc ▪ veritatem luculenter nos docent : that is , That the predestinate and iustified may fall from the grace of God , and that perseuerance vnto death is necessary for all , that they may come to the Crown , it may sufficiently appeare by that wee haue said before : but that it may appeare , that which wee haue euery where * promised to shew , that the Church hath alwayes consented to this truth , I will adde to those already cited , some other testimonies of Doctors , which doe clearly teach vs this truth . These words are the ground of the whole Chapter ; wherein obserue , that the maine thing Vega shootes at in this Chapter , is to proue , that therefore the predestinate , and those that be iustified may fall away from grace , because ( forsooth ) perseuerance in grace vnto the end is necessary for all . Now though this ground be most false and absurd , yet his whole Chapter tendeth to proue , that because vpon the necessity of perseuerance , the Doctors of the Church vse many exhortations to men to perseuere , whose testimonies to this purpose Vega heapeth vp in great number : therefore the Doctors of the Church doe all consent , that a man that is predestinate to life , may fall away from grace . It is Vega's owne collection : for else , saith he , why doe these Doctors vse so many exhortations to men , to striue to continue in the faith , not to be secure vntill the end ? for this is the summe of all his testimonies that he alledgeth . In the prosecution of all which , I cannot better compare Vega , one of Trents chiefe Questers , than to a Spaniell , which taking his scope in a large field , trauersing vp and downe , in and out to find game , puts vp many a Foule but still the more he prosecutes them , the faster and farther they flye from him . So dealeth Vega. Hee takes the whole Church , a large field to quest in , he startles many a Doctor and Father , foolishly thinking in his owne sent , to make them his owne ▪ but in the vpshot , they flye the farther from him . As here . The Fathers exhort men to constancy , and perseuerance in the grace of God , not to bee negligent and carelesse , not to be carnally secure , but so to runne , as they may obtaine . True ; and such exhortations are most godly and necessary : for they are speciall meanes and motiues to stirre vs vpto attaine that end of our faith , the saluation of our soules , to which we were predestinate , and preordained of God. For as God hath appointed vs to the end so he hath appointed vs also to the meanes , as Ephes. 2. 10. For wee are his workemanship , created in Christ Iesus vnto good workes , which God hath 〈…〉 ordained , that we should walke in them . Exhortations therefore , and pious admonitions are very necessary , as speciall meanes to draw vs on along to our wished end , as a stiffe ga●● of winde , filling the failes of our deuoutest affections , vntill wee 〈…〉 at our appointed port . And whereas Vega would pe●●ersly conclude hence , that because we must take heede least we fall , as the Councell of Trent alledgeth out of the Apostle ▪ therefore the predestinate to life may and doe fall away hence rather we may conclude the contrary , that seeing God hath predestinated vs to the end , which is our full and small saluation , and hath chal●● vs out the way and meanes , by which we come to reach and attaine to this end , as to walke carefully and heedfully , fearing to displease God , sollicitous to serue God , to take heede of carnall security , and all false and groundlesse confidence ▪ therefore continuing on in this path , obseruing these meanes , tending vnto the end , we doe hence gather to our selues stronger assurance euery day , that we shall at length , most certainly attaine to the end of our most Christian race , and so obtaine the Crowne of life . For as St. Peter , exhorting the faithfull to diligence and perseuerance in holy duties , as meanes leading to the end : saith , If yee doe these things , ye shall neuer fall : for by this meanes an entrance is made vnto you aboundantly into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ. What ? Did St. Peter meane , that the faithfull should be doubtfull , or vncertaine of their saluation ? or were they so much nearer to falling away from grace , because hee warnes them so much to be carefull to keep their way , and to continue in the meanes ? No ; the contrary : for by this meanes , an entrance was administred aboundantly into the Kingdome of Gods glory . And this is the vnanimous scope of all the testimonies of those Doctors and Fathers of the Church , which Vega so multiplyeth , going about to corrupt so many witnesses , to giue in euidence for the instability and slipperinesse of his Pontifician grace . Now for his eight Chapter , which he spends about answering some places in St. Iohns Epistle , seeming , as he saith , to make for the Heretickes , as Iouinian , &c. we will speake of it in a fitter place by and by , when we come to confirme the Catholicke truth ; and in the meane time leaue Vega dazeling his owne eyes , by his ouer-daring of the glorious Sunne , and scorching his owne wings , in fluttering about the bright flame of Gods Word , which for all his huffing at it , he shall neuer be able to put out . But hee goes on , to proue that no man can know his owne predestination and perseuerance , but by diuine reuelation . In his 10. Chapter , he brings Salomons saying , and such like , Blessed is the man that feareth alwayes ; as though the feare of God were an enemy to Christian assurance in this kinde : sith it confirmes it much more ; the holy feare of God being a certaine fruit and effect of predestination , leading to perseuerance , as both we haue , and shall further make good . Hee alledgeth also against the certainty of perseuerance , that of Salomon , Pro. 27. 1. Boast not thy selfe of tomorrow : for thou knowest not what a day may bring forth . Here the Pontifician still is like himselfe , bewraying his malice against the truth , as if certainty of grace were a boasting . Nothing lesse . For while we entertaine certainty , we exclude , and vtterly abandon boasting and presumption ; certainty and presumption being incompatible , yea contrary one to the other , and cannot possibly cohabit , and dwell together in one heart . For there is nothing more vaine than boasting , nothing more vncertaine than presumption : besides , Salomon there speakes of to morrow , as our Sauiour , Matth. 6. 34. and as St. Iames , Chapt. 4. Vers. 13. 14. that men should not be eyther ouer anxious , and sollicitous , or ouer presumptuous of to morrow , about their worldly affaires ; Whereas thou knowest not , saith Iames , what shall be on the morrow ; for what is your life ? you may as a vapour vanish away before to morrow . So that in these things that are in regard of vs contingent , a man can haue no certainty . But saluation stands not vpon any tickle termes of contingency , as wee shall see anon . And whereas Vega alledgeth Bernard , as denying the certainty of election and predestination , because , saith Bernard , the Scripture is against it , which saith , Man knoweth neither loue nor hatred , by all that is before them : although we be not absolutely bound to beleeue any mans authority in alledging the Scriptures , when it is plaine hee mis-vnderstandeth , or at least mis-applyeth the place , as Bernard , vnder correction , doth here ; sith it is plaine and euident ( as wee shewed before ) that the Preacher speaketh of these outward things , as prosperity and aduersity , which are no certaine markes of Gods fauour or displeasure , as being common to all men promiscuously , as well the righteous as the wicked : yet we are not so straight-laced , as not to embrace euen Bernard himselfe in this point . For if the certainty of saluation rested vpon mans testimony , wee might as soone relye vpon Bernards authority , as another . But where Bernard speakes properly and iudiciously in applying the Scriptures , none is more cleare than hee in this matter ▪ So that in the very same Sermon , out of which Vega pickes so much matter , as he thinkes makes for him , Bernard doth confute Vega's mis-conceit of his meaning , confirming that truth , which wee auouch ▪ For where Vega leaues off , Bernard goes on , and saith : Propter hoc data sunt sign a quaedam , & indi●ia manifestas salutis , vt indubitabi●e sit , eum esse de numero Electorum , in quo ea signa perman serint . Propter hoc ( inquam ) ques praesciuit Deus , & praedestinauit conformes fieri imaginis Filij sui , vt quibus certitudinem negat causa sollicitudinis , v●l fiduciam praestet gratia consolationis : For this cause ( saith he ) there are certaine signes , and manifest tokens of saluation giuen , that it might be indubitable , ( out of all doubt ) that he is of the number of the Elect , in whom these signes doe abide . For this cause ( I say ) whom God foreknew , he also predestinated to bee made conformable vnto the image of his Sonne ; that to whom the cause of sollicitude or fearfulnesse doth deny certainty , the grace of consolation might giue euen a confident assurance . So Bernard . Whence we see , that whereas immediatly before he had said , that which Vega alledgeth for his owne purpose ( alledging authorities of Fathers , as Satan did the Scriptures , by peece-meale ) Generationem istam quis e●arrabit , &c. Who shall declare that Generation ; to wit , of Gods Children , whereby they are both begotten and preserued in grace , that they cannot fall away , as Bernard there excellently sheweth ? Quis potest dicere , Ego de electis sum , &c. Who can say , I am one of the elect , I am one of the predestinate to life , I am of the number of Sonnes ? Quis h●t , inquam , &c. Who , I say , can say these things ; the Scriptures gain-saying : Nescit homo , &c. Man knoweth not whether he be worthy of loue or hatred . Whereupon he addes , Certitudinem vtique non habemus ; sed spei fiducia consolatur nos , ne dubitationis huius anxietate penitus cruciemur : We haue not certainty ; but God doth comfort vs with a confidence of hope , lest we should be altogether tormented with anxiety of doubting . Thus farre Vega alledgeth out of Bernard . But note here , Bernard speakes not of vncertainty in regard of faith ; but in regard of humane frailty , which he cals the cause of sollicitude or fearfulnesse : and so he concludes , not leauing Gods Children in a miserable vncertainty , sith they haue many infallible and manifest signes and tokens of their saluation , that they are , without all doubt , in the number of Gods elect ; hauing the grace of consolation to make them confident , that they are predestinate to bee made conformable to the Image of the Sonne of God , although they want not in the meane time , the clogs of carnall infirmities , that doe often impeach and checke their Cheery and Christian confidence , while the beames of faith are ouer-clouded with the vanishing vapours of fleshly feare , vntill the storme of the afflicted and conflicting conscience be ouer , and the cloud wasted by the prepotent sunne-beames of grace , which will not long be eclipsed , or suspended from shining vpon the faithfull soule . But of Bernards authority for the point of certainty more clearely anon , where his eyes are not dazeled or deceiued by a false light , at least , by a mis-apprehension and mis-application of the true light . Now to conclude Vega's arguments , from the 11. Chapter , to the end of his 12. Booke , he yeeldeth thus farre , That a man may come by some signes to haue some probable coniecture and opinion of his predestination , and perseuerance in grace . The title of his 11. Chapter is in these words : Ex beatitudinibus Euangelicis , probabilis potest colligi nostrae & al●orum praedestinationis seu perseuerantiae opinio : By the Euangelicall beatitudes , there may bee gathered a probable opinion of our owne and others predestination or perseuerance . And those seuerall beatitudes , hee mustereth vp in so many Chapters to the end of the Booke ; as Humility , Meeknesse , Mourning , Hunger and Thirst after righteousnesse , &c. as they are laid downe , Matth. 5. in all which Chapters Vega doth but fight with his owne shadow : where wee leaue him , and come to the Catholicke truth . CHAP. XVII . Of the certainty of Catholicke and true iustifying Faith , in regard of the certainty of predestination vnto grace , and perseuerance ▪ therein vnto glory . BEing now , by Gods grace , to speake of the certainty of sauing Faith , in regard of predestination and perseuerance ▪ that we may not seeme to build , without laying first a foundation ; it is requisite , first of all , to lay downe the true state of the Doctrine of predestination , as wee finde it reuealed in the Scriptures . And so much the rather , because the Pontificians haue so miserably mangled it , seeking by their cunning vnderminings to blow vp ( wherein they are very expert Pioners ) and so to throw downe the most goodly frame of Christian Faith , like those their typicall Babylonian Edomites , who said of Ierusalem ( the type of Gods Church and Chosen ) Raze it , Raze it , euen to the foundation thereof . For the Church of Christ , consisting of all the Elect , is mainly founded vpon the eternall decree of Gods predestination . So that in this case , wee are not to forbeare to speake the truth , because carnall minded men haue from time ▪ to time carped and cauelled at this Doctrine , as wee reade in the Councell of Trent : For as St. Augustine saith , Nu● propter mal●s vel frigid●s , huius sententiae ( nempe . praedest ●●ationis ) veritas deserenda , aut ex Euangelio delenda putabitur ? Dicatur verum ▪ maximè , vbi aliqua quaestio , vt dicatur , imp●ll●t , & capian● , qui possunt : ne forte cum tacetur , propter eos , qui capere non possunt , non solum veritate fra●dentur , verumetiam falsitate cap●●●tur ▪ qui verum capere , qu● capiatur falsitas ▪ possunt : that is , Is the truth of this Doctrine ( ●o wit , of predestination ) to bee for saken , or shall it be thought worthy to be cancelled out of the Gospell , because of those that are wicked and cold ? Let the truth bee spoken , especially , where any question doth inforce it to be spoken , that they may receiue it , who are capable of it ▪ le●t haply , when it is concealed , in regard of those that are not able to receiue it , they who are capable of the truth , whereby falshood may be detected , be not only defrauded of the truth , but may be taken with falshood . And a little after : Nonne potius est dicendum verum , vt qui potest capere , capia● , quam ●●cendum ▪ vt non solum id ambo non capiant , ver●●●e●i●m qui est intelligentior , ipse sit peior ? Instat inimicus gratiae , atque vrget modis omnibus , vt credatur secundum merita nostra dari ; ac sic gratia i●● non sit gratia . Et nos nolumus dicere , quod teste Scriptur● 〈◊〉 dicere ▪ timemus enim videlicet , ne loquentibus nobis 〈◊〉 , q●● veritatem non potest capere ; & non timemus , ne tacentibus nobis , qui veritatem potest capere , falsitate capiatur . Aut enim sic praedestinatio praedicand● est , quemadmodum eam sancta Scriptura euid●●ter loquitur , vt in praedestinatis , sine poenitentia sint dona & vocatio Dei : aut gratiam Dei secundum nostra dari merita confitendum , quod sapiunt Pelagiani : that is , Is not the truth rather to be spoken , that he which can receiue it , may receiue it , than to be concealed , that not onely neyther can receiue it , but also he that is more intelligent , may be made worse ? The enemy of grace is instant , and vrgeth by all meanes , that it might be beleeued , it is giuen vnto vs according to our merits ; and so grace should now bee no more grace . And yet wee will not speake , that which by the testimony of the Scripture we may speake : for we feare , forsooth , lest if we speake , he be offended that cannot receiue the truth : and we doe not feare , lest while we are silent , he which is able to receiue the truth , may be deceiued by errour . For eyther is predestination so to bee preached , as the holy Scripture doth euidently declare it , that in those that be predestinate , the gifts and calling of God may bee without repentance : or else we must confesse , that the grace of God is giuen according to our merits , which is the opinion of the Pelagians . And againe in the same booke , Chapt. 21. Nimi● contentionis est praedestinationi contradicere , vel de praedestinatione dubitare : It is too much peruersnesse to contradict predestination , or to call it into question . Yet Saint Augustine denies not , but that wisedome and discretion is to be vsed in the preaching of it . For ( saith he ) it is not so bee preached to the ignorant multitude , as that the preaching of it may seeme worthy of reproofe . For dolosi , vel imperiti medici est , etiam vtile medicamentum sic allegare , vt aut non profit , ●ut ob●●t : It is the property of a deceiptfull , or an vnskilfull Physitian , so to apply euen a wholesome plaster , as that either it doe no good , or else hurt . Which was the prouident wisedome of his sacred Maiesty , our gracious Soueraigne , in his late in●unction to Ministers ; not to debarre them from the free and lawfull , yea the most vsefull and comfortable preaching of that diuine Doctrine of predestination , as occasion serued : but rather to giue direction , at least to younger Diuines , lest through want of mature iudgement in the manner of opening that mysterie , and applying of it , they might haply put a stumbling blocke before the iniudicious and ignorant hearer . For otherwise his excellent Maiesty doth himselfe beare royall record to this diuine Doctrine , in his learned Paraphase of the Reuelation , the 20. Chapter , in the latter end , in these words , The booke of life was opened , to the effect that all those , whose names were written in it : to wit , predestinated and elected for saluation , before all beginnings ; might there be selected for eternall glory . Now haue not wee in these times the same iust cause of speaking this truth , in regard of those Pelagianizing enemies of the grace of God , the Pontificians and their complices , as Augustine had against the Pelagians ? both of them contending to ouerthrow the truth of predestination , being the ground of the free grace of God in sauing mankinde , and to establish mans merits and righteousnesse , as the motiue cause of the grace of God. Therefore in this so important a cause , hauing to deale with so many importunate aduersaries of this fundamentall truth , we must not be meale-mouthed , lest we come to verifie that of our selues , which Gregory once said of some : Nonnulli , dum veritatis Discipuli esse humiliter neglig●●●● , Magistri errorum fiunt : Many , while out of a kind of humility , they neglect to be the Disciples of the truth , they become the Masters of errors . Come we then in the feare of God ▪ to free our selues of the enuie of his great glory in setting down this great mysterie , wherein the glory of Gods rich grace doth most clearly shine , and shew it selfe . Predestination then is an vnchangeable act of Gods good pleasure and will , whereby he hath from all eternity of his free grace , elected out of the corrupt masse of mankinde , fallen in Adam , a certaine number of men , whom hee hath purposed effectually to bring to eternall saluation , by the only absolute meanes and merits of Iesus Christ , and by other conditionall and subordinate meanes appointed by him for the receiuing and applying of Christ , and walking in him , ●●en vnto the end : leauing the rest of men in their originall corruption , to their further and finall condemnation . The Scripture makes good euery part of this definition . First , for the subiect of it , which is predestination , the * word is there often vsed , which signifieth a fore-determining , or appointing , or preordaining of a thing . But about the name , or the thing , there is no great question made . The very aduersaries are forced to confesse it , at least in part . Now for the Predicate of the definition , it is an act or decree , called sometimes in Scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods Councell , as Ephes. 1. 11. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods Purpose , as Rom. 8. 28. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 1. Pet. 1. 2. which is such a fore-knowledge , as is not onely a bare prescience , but a Praescitum , an established or decreed fore-knowledge ; as the Latines call a decree of the people Plebiscitum : and also the decree or iudgement of a cause , Cognitio , or tryall , or knowledge . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or praecognitio , or fore-knowledge of God , is his witting and willing act or decree . The Apostle therefore in the forenamed place ( Rom. 8. ) doth ioyne the purpose of God , and his fore-knowledge together , as one and the same thing , vers . 28. 29. For wee know that all things cooperate or worke together for good to them that loue God , being the called according to his purpose : and hee addes , For whom he fore-knew , those hee also predestinated to be conformed to the image of his Sonne . So that to predestinate to a conformity vnto Christ , is an act of Gods fore-knowledge or fore-decree , conducing vnto , or producing the end , to the which God decreed or purposed . Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fore-knowledge , or fore-decree of God , is very emphaticall and significant , containing in it , as wee said before , not a bare prescience ( much lesse that this fore-knowledge in God , was led or moued by the euent of those things , which he saw would come to passe in the creature , according to which euent he should predestinate men to saluation or damnation ▪ because he fore-saw they would be such & such , as the Pontificians , & whosoeuer symbolize with them in this matter , possessed or tainted with the spirit of the Pelagians : of which Augustine speaketh ) but this fore-knowledge in God here , hauing speciall and sole reference to the Elect in Christ , it importeth a knowledge not of apprehension onely , but of loue and approbation , as God is said to know his owne , 2. Tim. 2. 19. but not to know the rest , as Matth. 7 23. and God thus fore-knowing of his , doth with all predestinate them to saluation . Hence it is , that the Scripture neuer speaketh of this fore-knowledge in God respectiuely , as it appertaineth to this his eternall purpose towards mankinde , but it is alwayes applyed to the Elect onely . As Rom. 11. 2. God hath not cast away his people , whom he fore-knew . So 1. Pet. 1. 2. Elect , according to the fore-knowledge of God the Father . And Rom. 8. 29. Whom he fore-knew , them also he did predestinate , &c. Yea and Christ also , that elect one of God ( Esa. 42. ) in whom we are elect , is said to be fore-knowne of God ; that is , fore-ordained , as 1. Pet. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fore-known or fore-ordained of God. So Acts 2. 23. Christ was deliuered by the determinate Councell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and fore-knowledge of God : which fore-knowledge , or fore-appointment of God , is so proper to Gods Elect , as no where in all the Scriptures , is it to be found applyed to the Reprobate . It is no where said in the Scripture , that God did reprobate those , whom he fore-knew . But on the contrary , Gregory saith , Nescire Dei , reprobare est : Gods not knowing , is to reprobate . As he applyeth that place , Luke 13. 27. Depart from me , I know you not , &c. So that Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or fore-knowledge , is the ground of his predestination , respectiuely to the Elect , whom he did so fore-know , as he did loue , approue , and like , and so predestinate , or fore-ordaine to life . But some Pontifician spirit may obiect : Gods prescience or fore-knowledge , though it be vnderstood for a knowledge of approbation , yet this approbation was in respect of his prescience of apprehension , fore-seeing that such and such men , would be such and such in their willingnesse to receiue grace offered ; and thereupon to his fore-knowledge of apprehension , hee ioyneth the fore-knowledge of approbation . This obiection plainly argueth , that the spirit of those ancient Heretickes , the Pelagians , is risen againe , and hath possessed the mindes of all such obiectors . To which I shall neede to shape no other answer , but only to vse the same , which Augustine made to the Pelagians , to the very same purpose . Praesciebat ( ait Pelagianus ) qui futuri essent sancti & immaculati , per liberae voluntatis arbitrium , & ideo eos ante mundi constitutionem in ipsa sua praescientia , qua tales futuros esse praesciuit , elegit . Cum dicat Apostolus , Elegit nos in ipso ante mundi constitutionem , vt essemus sancti & immaculati . Non ergo quia futuri eramus , sed vt essemus . Nempe certum est , nempe manifestum est ; ideo quippe tales eramus futuri , quia elegit ipse , praedestinans , vt tales per gratiam eius essemus : The Pelagian saith , God fore-knew such as would be holy and immaculate , by the freedome of their will , and therefore hee chose them before the foundation of the world in his very prescience , whereby hee fore-knew they would become such . Whereas the Apostle saith , He chose vs in him , before the foundation of the world , that we should be holy , and without spot . Not therefore , because we would become such , but that we should be such . This is certaine , this is manifest ; that therefore wee would become such , because he did choose vs , predestinating vs , that we should become such by his grace . We neede not to adde any other testimonies of the Scriptures ; the whole current of them runneth all along with vs in this point , carrying vs to the full Ocean of this grace of God , as will further appeare throughout this whole definition . True it is , that St. Augustine himselfe was once of that opinion with the Pelagians , Pontificians , and our new Pelagians , concerning Gods prescience ; as vnderstanding it to be nothing else , but a preuision of future things and euents , and thereupon to haue grounded his decree . Which opinion Augustine ingenuously retracteth and recanteth in his first booke of his Retractations , and the 23. Chapter . Secondly , as predestination is an act , or decree , so it is an immutable and vnchangeable act . With God is no variablenesse , nor shadow of change , Iames 1. 17. And Rom. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the free gifts and calling of God are without repentance . If the Stoickes did attribute such a perfection to a wise man , as that he should not be subiect to repentance : then those men are stockes , and vnwise men , yea wicked and intolerably presumptuous , that dare impute a mutability to Gods decrees , as depending vpon the vncertaine euents of mans fickle will. No , saith the Apostle , The foundation of God stands sure , and hath this seale , The Lord knoweth who are his . What stands surer than a foundation ? and what foundation so sure , as Gods foundation ? Yea , it is a sealed foundation , neuer to be cancelled or abrogated : Infinitely more sure , than the decree of Darius concerning Daniel , which like the Law of the Medes & Persians , altereth not . For euen Gods decree towards his seruant Daniel , did frustrate the end and purpose of that wicked decree , as it was intended by the Persian Councellors . Quis tollit pradesti●ationem Dei ? Ante mundi constitutionem vidit nos , fecit nos , ●m●●d●●it nos , misit ad nos , redemit nos : hoc eius consilium manet in ●t●r●um , haec eius cogitatio manet in saecul● saculoru● : Who taketh away the predestination of God ? Before the foundation of the world he saw vs , he made vs , he mended vs , hee sent vnto vs , he redeemed vs : this counsell of his remaineth for euer , this thought of his heart is permanent vnto all ages . And Anselme in Rom. 8. Praep●su●● Deus Electos ad vitam v●ni●● , ●●●●● propositum mut●ri non potest : secundum hoc propositum , non 〈◊〉 suum meritum , vocati sunt à Deo , vt sancti s●●t : God purposed to bring the Elect to life , whose purpose cannot be changed : according to this purpose , not according to their merit , are they called of God to be holy . Neyther doth the immutability of Gods decree stand vpon his bare prescience , as if it were no otherwise immutable , but as God did fore-see the euents of things would be so and so , in which respect only his decrees should be said to be mutable , that the aduersaries of the truth might seeme to confesse a kinde of immutability in God , but frame● according to their mutable fancies : but this decree of God hath its foundation in the immutable will of God. And therefore it followeth in the definition , That predestination is an immutable act of Gods good pleasure and will. This part of the definition is proued aboundantly by the Apostle , Ephes. ● . 5. Hauing predestinated vs ●●●● the adoption of Children by Christ to himselfe , according to the good pleasure of his will. And vers . 9. Hauing made knowne vnto vs the mysterie of his will , according to his good pleasure , which he had purposed in himselfe . And vers . 11. In whom also wee haue obtained an inheritance , being predestinated according to the purpose of him , who worketh all things after the counsell of his owne will. Whereupon Augustine hauing to this very purpose recited the same Scripture at large , saith , Quis haec aud●at diligenter , & intelligenter , & audeat de hac , quam defendimus , tam clara veritate dubitare ? Who can heare these things diligently , and intelligently , and dare doubt of this so cleare a truth , which we defend ? Now Gods will is the prime , absolute , and independent cause of his decree and act of predestinating vs to saluation . Yea , voluntas Dei ( saith Augustine ) est prima & summa causa omnium corporalium , spiritualiumque motionum . Nihil enim fit visibiliter & sensibil●ter , quod non de in●isibili & intelligibili summi Imperatoris ●ula , aut inbeatur , aut permittatur , secundum ineffabilem iustitiam praemiorum , atque poenarum , gratiarum & retributionum , in ista totius creaturae amplissima quadam , vniuersaque republica : The will of God is the prime and supreme cause of all both corporall and spirituall motions . For nothing is done visibly and sensibly , which is not from the inuisible and intelligible Court of the supreme Emperour , eyther commanded or permitted , according to the vnutterable iustice of rewards and punishments , of fauours and retributions , in this kinde of spacious and vniuersall republique of the whole creature . And Ludouicus Viues noteth vpon St. Augustines words , Qui voluntatem Dei spectant , certissimam originem , è quae vniuersa profiscunt●r , spectant . Idque quoniam aliud non ●it in mundo , quam quodea vult : They which looke vpon Gods will , doe looke vpon a most certaine cause or fountaine , from whence all things do flow . And that , because there is no other thing in the world , than what his wil willeth . This is according to that of the Apostle , saying , That God worketh all things after the counsell of his own will. The will of God then is the prime & supreme cause of all . And this will is in himselfe , and of himselfe alone ; it depends not vpon any thing out of himselfe , ●● vpon the creature , or the actions of men fore-seene , but it is in himselfe , and not without himselfe , as Ephes. 1. 9. Hauing made knowne vnto vs the mysterie of his will , according to his good pleasure , which hee had purposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in himselfe . Now this absolute independent will of God , is , as wee see , set out by sundry attributes : as , The Purpose of his will , the Counsell of his will , the good Pleasure of his will , vers . 5. 9. 11. By the Purpose of his will , is set out Gods immutable determination : by the Counsell of his will , Gods vnsearchable wisedome : and by the good Pleasure of his will , his vnspeakable goodnesse , mercie , and free grace in the worke of ordaining man vnto saluation . So that the Counsell , and Purpose , and good Pleasure of Gods will in appointing vs vnto saluation , was not suggested into the minde and disposition of God , by the meanes of any eyther faith or workes in vs , which God fore-saw we would haue : but our faith and other good fruits of it are therefore in vs , because God according to the Counsell , Purpose , and good Pleasure of his owne will , did appoint vs vnto saluation . As Augustine saith excellently to this purpose : Fiunt electi , non qui eliguntur , quia crediderunt , sed qui eliguntur , vs credant . Hanc enim vocationem & Dominus ipse satis aperit , vbi dicit , Non vos me elegistis , sed ego elegi vos . Nam si propterea electi erant , quoniam crediderant , ipsi ●um prius vtique elegerant credendo in eum , vt eligi mererentur . Aufert autem hoc omnino , qui dicit , Non vos me elegistis , sed ego vos elegi . Et ipsi quidem procul dubio elegerunt eum , quando crediderunt in eum : vnde , non ob aliud dicit , Non vos me elegistis , sed ego vos elegi ; nisi quia non elegerunt ●um , vt eligeret eos , sed vt eligerent eum , elegit eos : quia misericordia eius praeuenit eos , secundum gratiam , non secundum debitum . Elegit ergo eos de mundo , cum hic ageret in carne ; sed iam electos in seipso , ante mundi constitutionem . Haec est immobilis veritas praedestinationis & gratiae : They are elect , not who are elected , because they beleeued , but who are elected , that they might beleeue . For this calling the Lord himselfe also doth sufficiently declare , where he saith . You haue not chosen mee , but I haue chosen you . For if they had been therefore elected , because they had beleeued , then they had chosen him first , by beleeuing in him , that they might merit to be chosen : but he doth altogether take away this , who saith , You haue not chosen me , but I haue chosen you . And indeed they certainly choose him , when they beleeue in him : whereupon , for no other cause he saith , You haue not chosen mee , but I haue chosen you : but because they chose not him , that he might choose them , but that they might choose him , he chose them : because his mercy preuented them , according to grace , not according to debt . Therefore he chose them out of the world , when hee liued here in the flesh : but being already chosen in himselfe before the foundation of the world . This is that vnmoueable verity of predestination and grace . And a little after , Elegit ergo Deus fideles , sed , vt sint , non quia iam erant : God therefore elected the faithfull , but , that they might be faithfull , not because they were ●lready faithfull . And alledging that of St. Iames ( Iames 2. ) Hath not God chosen the poore in this world , that they might be rich in faith , and heires of the Kingdome , which he hath promised to them that loue him ? He thereupon concludes : Eligendo ergo facit diuites in fide , sicut haeredes regni : Therefore by electing them he maketh them rich in faith , as also heires of the Kingdome . And before in the 16. Chapter , Ad hanc vocationem ( electionis & propositi Dei ) qui pertinent ; omnes sunt doc●biles Dei ; nec potesteorum quisquam dicere , credidi , vt sic vocarer : praeuenit eum quippe misericordia Dei , quia sic vocatus est , vt crederet : Whosoeuer doe appertaine to this vocation ( namely of Gods election and purpose ) they are all taught of God ; nor can any of them say , I beleeued , that therfore I should be so called : sith the mercy of God preuented him , because he is so called , that he might beleeue . And lib. de Patientia . Christus non iustos , sed iustificandos elegit : Christ did not chuse those that were already iust , but those who were to be iustified . Thus wee see this holy man , following the word of Christ , concludes the Purpose , Counsell , and good Pleasure of Gods will , to be the prime , originall , absolute , independent cause of mans saluation . As hee saith elsewhere : Praedestinatio est praeparatio gratiae , gratia autem est ipsa donatio , seu praedestinationis effectus : Predestination is the preparation of grace , and grace is the gift it selfe , or the effect of predestination . And in his Enchiridion : Vnum ex paruulis eligendi , ●lterum relinquendi causa vna erat , Dei voluntas : cuius enim vult , miseretur Deus , & quem vult , obdurat . Miseretur scilicet magna bonitate , obdurat nulla iniquitate , vt nec liberatus de suis meritis glorietur , nec damnatus , nisi de suis meritis conqueratur . Sola enim gratia redemptos discerit à perditis , quos in vnam perditionis concreuer at massam ab origine ducta causa communis . Et , nisi per indebitam misericordiam nemo liberatur ; & nisi per debitum iudicium nemo damnatur : There was one and the same cause of electing the one , and leauing the other of the children ( to wit , Iacob and Esau ) euen the will of God : for God hath mercy vpon whom he will , and whom he will , he hardeneth . Hee sheweth mercy out of his great bounty , hee hardeneth without any iniustice , that neyther hee that is freed , might glory of his owne merits , nor hee that is condemned , might complaine but of his owne demerits . For it is onely grace which separateth the redeemed from the condemned , whom the common cause , deriued from the originall , had confounded altogether in one masse of perdition . And , but by vndue and vndeserued mercy , none is deliuered ; and but by due and deserued iudgement , none is condemned . Thus this holy man. So that whatsoeuer exceptions or obiections , cauils or calumnies , eyther the malicious or ignorant enemies of this truth take vp against it , as blaming God for an accepter of persons , in preferring one wicked man before another , being all naught , without exception or difference , in Adams corrupt loynes ; they doe but shoote their arrowes against the Sunne : or as that famous Naturalist Aristotle , who would desperately drowne himselfe in that Septemfluous Sea of Euripus , for spight that hee could not finde out a reason for the ebbing and flowing of it . Or it is , as the Apostle vseth a familiar comparison , as if the Pot should expostulate with the Potter , and demand a reason why he made it such and such . The reason of Gods will is a mysterie , as the Apostle sheweth ; the effects whereof , are made knowne vnto vs , but the prime cause locked vp in Gods owne brest . To prye into this Arcanum , or secret , what is it , but with the Bethshemites to peepe into Gods Arke , and so to perish by a fearfull plague ? Can Emperours and Commanders in any Armie haue their wils presently obeyed ▪ and put in execution , without demanding a reason of them ? nay , can that great mysterie of iniquity impose vpon their disciples blinde obedience vnto their most damnable and diabolicall designes , proceeding from that Dragons will , which animateth the Beast , a reason whereof to demand , were as dangerous to the party demanding , as hee by the execution of the command might proue dangerous to others ▪ and cannot God haue his will absolute and free to himselfe , though it be most iust , wise , and perfectly good , but the vilest ▪ and ●a●est of men dare affront it , and eyther call God to an account for a reason , why hee so willeth , or else they must conclude , that their owne wils , for the goodnesse of them , must bee the reason and cause mouing God so to will ? Yet if they will needes haue a reason of this supreme will of God , whereof wee speake , let them know , God so willeth , because it is his good pleasure . If that will not satisfie thee , because I relate it , heare the Apostle . He hauing said , Hee hath mercy on whom hee will , and whom hee will , hee hardeneth ▪ and thou replying , Why then doth God yet complaine ? for who hath resisted his will ? But O man ( saith he ) who ari th●i● that replyest against God ? Whereupon St. Augustine saith : Talibus dicamus cum Apostolo ( non enim melius illo 〈◊〉 possumus , quid dicamus ) O hom● ▪ tu quis es , qui responde as Deo ? Quaerimus namque meritum obdurationis , & inuenimus . Merito namque peccati vniuersa massa damnata est ; nec obdurat Deus impertiendo malitiam , sed non impertiendo misericordiam . Quaerimus autem meritum misericordiae , & non inuenimus , quia nullum est , ne gratia 〈◊〉 , s●n●n gratis donatur , sed meritis redditur : To such replyers let vs say with the Apostle ( for we cannot finde what to say better ) O man , who art thou , that replyest against God ? for wee enquire for the merit of obduration , and wee finde it . For by the merit of sinne the whole masse is condemned ; nor doth God harden by in●using of malice , but by not imparting of mercy . But wee enquire for the merit of mercy , and we find it not ; because it is not at all , lest grace be made voide , if it be not giuen of gratuity , but rendred of dutie . And to conclude this point with S. Augustine in a word , ●on●icitur itaque gratiam Dei non secundum merita accipientium dari , sed secundum placitum voluntatis eius , in laudem & gloriam ipsius gratiae eius , vt qui gloriatur , ●●llo modo in seipso , sed in Domino glorietur : qui hominibus dat , quibus vult , quoniam misericors est ; quod & si non det , iustus est : & non dat , quibus non vult , vt notas faciat diuitias gloriae suae in vasa misericordiae . Dando enim quibusdam , quòd non merentur , profectò gratuitam , & per hoc veram suam gratiam esse voluit . Non omnibus dando , quid omnes merentur , ostendit . Bonus in beneficio certorum , iustus in supplici● caeterorum : We conclude therefore , that the grace of God is giuen not according to the merits of the receiuers , but according to the good pleasure of his will , vnto the praise and glory of his grace , that he that glorieth , should by no means glory in himselfe , but in the Lord : which giueth to men , to whom he will , because he is mercifull ; which if hee doe not giue , he is iust : and he giueth not to whom he will not , that hee may make knowne the riches of his glory , vpon the vessels of mercy . For by giuing to some that which they merit not , it is that he would haue his grace to be free , and so to be grace indeed . And by not giuing to all , he sheweth what all doe deserue . So he is good in pardoning some , iust in punishing the rest . Like vnto a creditor , who hauing sundry debtors , deepely and indifferently engaged vnto him , it is in his free power and choice which of them hee will freely acquite , and of which hee will iustly require his owne . Now to shut vp this point of the definition , which is that , whereon all the rest depends , we finde in the Scriptures , that there is no one part of the gracious mysterie of mans saluation , but it is expresly and particularly referred to the will and good pleasure of God , as the prime and supreme cause of all : That the Sonne of God , Iesus Christ , came into the world ; to take our nature vpon him , to be incarnate of the Virgin Mary , and to become our Mediatour , and to accomplish the worke of mans saluation , it is wholly and in euery part ascribed to the will and good pleasure of God. How often doth Christ himselfe say in the Gospell , I came downe from Heauen not to doe mine owne will , but the will of him that sent mee ? Ioh. 6. 38. It pleased the Father , that in him should all fulnesse dwell , and ( hauing made peace through the bloud of his Crosse ) by him to reconcile all things vnto himselfe , &c. His death and passion , were the fruits of Gods will and good pleasure , Esa. 53 10. It pleased the Lord to bruise him , he hath put him to griefe ; when thou shalt make his soule an offering for sinne , &c. and the pleasure of the Lord shall prosper in his hand . His preaching here on the earth , and reuealing the mysterie of God vnto Babes , was from his Fathers good will : Euen so Father , for so it seemed good in thy sight , Mat. 11. 26. I hope they will not deny or question any of this , as by pretending any merit in vs , to precede or procure as a motiue , from God , any part of this grace of Redemption . And yet I know not what they meane , when they ascribe to the Virgin Mary a merit at least Ex congruo , why shee should be the Mother of God. That we should be saued by such a means as the preaching of the Gospell , which is Christ crucified ( a meanes contemptible in the eyes of the world ) it is Gods good pleasure . It pleased God by the foolishnesse of preaching , to saue them that beleeue , 1. Cor. 1. 21. The whole administration of the Word of God , is according to his owne will , Heb. 2. 4. Our regeneration , is not according to the will of the flesh , nor the will of man , but of God. And Iames 1. 18. Of his owne will beg ate he vs , by the Word of truth , that wee should be a kinde of first-fruits of his creatures . So also our saluation . 1. Thes. 4. 3. This is the will of God , euen your sanctification . It is hee that worketh in vs both to will and to doe , of his good pleasure , Phil. 2. 13. The perseuerance of Gods Saints and Elect in the state of grace , vntill they come to full glory , is the will of God. Iohn 6. 39. This is the Fathers will , which hath sent me , that of all , which he hath giuen me , I should lose nothing ▪ but should raise it vp againe at the last day . And Mat. 18. 14. It is not your Fathers will , that one of these little ones should perish . That we inherit eternall life , it is Gods good pleasure . Luke 12. 32. Feare not , little flocke , for it is your Fathers good pleasure to giue you the Kingdome . So also , Iohn 6. 40. It is the will of the Father to giue vs eternall life . The Scriptures abound in setting forth the glory of Gods will and good pleasure herein . Admirable is the wisedome and counsell of God , that hee hath in the holy Scriptures so punctually and particularly pointed out vnto vs the pleasure of his will , taking place in euery part and passage of the worke of our Redemption , as altogether depending vpon that prime , independent , eternall will , and good pleasure of God , in his free purpose and appointment of vs vnto eternall life . Let all aduersaries here stop their mouthes , and be couered with confusion of face , that goe about to robbe God of this his great glory , while they would haue Gods electing of vs , to depend vpon the free-will and work of man , and Gods will and pleasure to bee no more but a consequence of their wils ; which qualities and actions in them , God fore-seeing from all eternity ( say they ) did thereupon will , that such should be saued ; according as he saw they would both receiue grace offered , and retaine the same vnto the end . And this they will haue to be the very substance , and whole contents of the Gospell . O for a Gagge for this new Gospell ! Nay , no Gospell , but it is the old spell of the Serpent ; which subtile though it were , yet it is foolishnesse with God. Ye shall be as Gods , knowing good and euill . That is , as some learned Interpreters note vpon it , the Serpent would perswade mankinde ( as indeede he did ) that hee should not neede any further Gods wisedome and counsell for direction ; themselues should bee thenceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , selfe-wise sufficient , yea euen as Gods , knowing all things . And Salomon saith , Hee that is selfe-wise , is a foole , yea a foole of all fooles . Well , yet this Doctrine of the Serpent did not directly ( though by consequence it did ) exalt man aboue God , but onely seemed to place him in an equall ranke with him . But this Doctrine , built vpon that foundation of the Serpent , is now erected so high , as it surmounts the Throne of God. Now must God become inferiour to his creature , his Souereigne will must daunce attendance at the doore of mans will. Onely they haue left God his bare prescience , as if he were no better than a poore Prognosticator , or Fortune-teller . And yet if this hellish and blasphemous doctrine were to bee found onely amongst those ancient Heretiques , the Pelagians , or among their successors , the Pontificians , it were but dignum patella operculum ; no maruaile , if they that are of their Father the Deuill , doe the workes of their Father . The Lord Christ keepe out , or whippe out this dotage , yea this doctrine of Deuils , out of his Schoole . Let such vncleane Birds neuer nestle or roost in Christian Nurceries . But passe wee to the next point in the definition . From the perennious and pure fountaine of Gods will and pleasure , doe flow all the riuers of the waters of life towards the creature : as first in Gods eternall electing out of the corrupt masse of mankinde , a certaine number of men . This election of God , is the prime and proper act of his good pleasure and will. As Ephes. 1. 4. 15. Verses . So Deut. 7. 6. 7. 8. Vers. where we haue a type of his election in the children of Israel , flowing from the free loue and fauour of God. But this reflecteth vpon that before , sufficiently confirming this . Againe , this election is of a certaine number of men . I say , of a certaine number , not of all , as some absurdly affirme , which is against the nature of an election . For , Electio est aliquorum , non omnium : Election is of some , not of all ; as the word it selfe also importeth , signifying to gather out from among others . Againe , a certaine number , and definite ; not vncertaine , and indefinite , as the Pontificians teach . The number of the Elect of God is a certaine and fixed number : Hereupon Augustine saith ; Qui praedestinati sunt in Regnum Dei , eorum ita certus est numerus , vt nec addatur eis quisquam , nec minuatur ex eis : The number of them that are predestinate vnto the Kingdome of God , is so certaine , that neyther any can bee added vnto them , nor diminished of them . This is according to the truth of God ▪ 2. Tim. 2. 19. The foundation of God stands sure , hauing this seale , The Lord knoweth who are his . If the Lord know who are his , hee knoweth how many are his ; and if how many , there is a certaine number of them , else the Lords knowledge were vncertaine . Christ saith also , I know mine , and am knowne of mine : yea , he calleth his owne sheepe by name . Christ knoweth the certaine number of sheepe , that belong vnto his fold . And their names are inrolled in Heauen . Heb. 12. 23. And Christ saith , few are chosen in comparison of the residue . And , Pauperis est numerare pecus : Christ the Shepheard can easily number his little flocke . Yea , hee that numbereth our haires , doth he not number the persons of his elect ? Therefore the seruants of God are sealed in their fore-heads , and the number of them is set downe , of all the Tribes of Israel , Reuel . 7. Indeed in the 9. Verse , a great multitude did Iohn see , which no Man could number . But they are certaine with God. So the number of Gods elect is certaine , as certaine to God , as the number of the Starres of Heauen , which God calleth all by their names . So great is the Lord , so great his power , and his vnderstanding infinite . Obiect . But it may be obiected , that election appertaineth to all indifferently , as being left to euery ones choice . For the Scripture saith , that God would haue all men to be saued , as 1. Tim. 2. 4. and Rom. 11. 33. God hath shut vp all in vnbeliefe , that hee might haue mercy vpon all . But these places proue not that Gods election belongeth to all , for then the Scripture should bee opposite to it selfe , which saith elsewhere , That few are chosen . But as St. Augustine well noteth , this All is simply meant of all the Elect. As he saith , Omnes ●ommes vult saluos fieri , vt intelligantur omnes praedestinati , quia omne genus hominum in eis est : sicut dictum est Pharisaeis , Decimatis omne olus ( Luc. 11. 42. ) vbi non intelligendum est , nisi omne quod habebant : that is , God would haue all men to bee saued , meaning all the predestinate , because in them is all sorts of men : as it was said to the Pharisees , Yee tithe all kinde of herbes ; where we are not to vnderstand but all that they had . As also St. Ambrose saith , Quamuis magna pars hominum Saluantis gratiam repellat , aut negligat , in electi● tamen & praesoitis , atque ab Omnium generalitate discretis , specialis quaedam c●nsetur vniuersitas . Pro parte mundi , totus mundus ; & pro parte hominum , omnes homines nomin●ntur : Although a great part of men reiect , or neglect the grace of the Sauiour , yet a certaine speciall vniuersality is accounted in those that are elect , and fore-knowne , and separated from the generality of All. For a part of the world , the whole world ; and for a part of men , all men are named . Next , this certaine number is elected out of the corrupt masse of mankinde , all corrupt in Adams loynes , after his fall . Therefore , the elect are called vessels of mercy ; and mercy implyes misery . Hence the Apostle , very aptly compares the corrupt masse of mankinde to a lumpe of Potters clay ; and clay is nothing but dirt . Also an example of Gods election we haue in Iacob and Esau , in the same place , Rom. 9. which two , are set out as types of all mankinde ; Iacob of the Elect , and Esau of the Reprobate . Now to what time or condition , had Gods act or purpose of separating these two , one from the other , speciall reference ? Namely , while they were yet vnborne , and before they had done good or euill , that the purpose of God , according to election , might stand , not of workes , but of him that calleth ; it was said vnto her , The elder shall serue the younger ; Iacob haue I loued , but Esau haue I hated . So that God did in his eternall purpose elect Iacob , and reiect Esau in their Mothers wombe , before they had actually done good or euill ; but not before they had both of them alike contracted the corruption of originall sinne in their Mothers wombe . Hence it is , that presently after mans fall , Gen. 3. the Lord God first reuealeth the mysterie of his will , in his eternall purpose towards mankinde , in putting an enmity betweene the Serpents seed , and the Womans seed , both Angels and Men. The Serpents seede are the Reprobate , a generation of Vipers , of their Father the Deuill : The Womans seede there , are the Elect : first Christ , and in him all the Elect , who are blessed in him , and who , with Christ , are at continuall enmity with the Serpent and his seede , Michael and his Angels , fighting against the Dragon and his Angels , the bond-womans sonne persecuting the free-womans sonne in an allegory , Gal. 4. Thus Gods election had a speciall reference to the corrupt masse , out of which he chose vs to saluation . So Ezech. 16. Abraham , the Father of the faithfull , for his natiuity and birth , was an idolatrous Amorite . Ierusalem , the type of Gods Elect , was chosen in her bloud , ver . 5. as the Lord saith , None eye pitied thee , but thou wast cast out in the open field , to the loathing of thy person , in the day that thou wast borne ; and when I passed by thee , and saw thee polluted in thine owne bloud , I said vnto thee , when thou wast in thy bloud , Liue : yea , I said vnto thee , when thou wast in thy bloud ▪ Liue. Now this election of God , in choosing out of the co●●●● masse and lumpe of mankinde , such as shall be saued , doth necessarily imply , that this election is of his free grace , as is expressed in the definition : which is a point worthy our speciall consideration , although indeed , this free grace of God , is the very life-bloud ( as it were ) which ●unneth through the whole body , and filleth euery veine of the definition . It is called an election of grace , Rom. 11. 5. To this grace it is , that the Apostle ( ●auished with the admiration of Gods incomprehensible loue , & breaking forth into a gratefull acclamation and benediction of God for it , as if now hee had but ●●●●ly come forth ▪ or were still in his rapture in the third Heauen ) referreth and ascribeth the whole worke of our saluation , To the praise of the glory of his grace ( saith he ) wherein he hath made vs accepted in the Beloued , Ephes. 1. 6 ▪ And in the seuenth Verse , In whom we haue redemption through his bloud , the forgiuenesse of sinnes , according to the riches of his grace . And Chapt. ● . 4. &c. God who is rich in mercy , for his great loue , wherewith hee loued vs , euen when we were dead in sinnes , hath quickned vs together with Christ ( by grace ye are saued ) and hath raised vs vp together , &c. That in the ages to come , he might shew the exceeding riches of his grace , in his kindnesse towards vs , through Christ Iesus . What greater loue , what greater grace , what richer mercy , tha● for God to cast his eye of fauour vpon vs , euen when we were dead in ●●●es ? As the Apostle saith also , Rom. 5. 8 ▪ God c●●mendeth his loue towards vs , in that while we were yet sinners , when we were enemies , Christ dyed for vs. And in the vulgar Latine , set forth by the Dinines of Louain , printed at Antwerpe , 1584. in the fourth to the Romanes , Verse 5. wee finde these words in the Text , Ei verò qui non operatur , credenti autem in eum ; qui iustificat impium , reputatur fides eius ad iustitiam , secundum propositum gratiae Dei : Now to him that worketh not , but beleeueth in him , that iustifieth the vngodly , his faith is reckoned for righteousness , * according to the purpose of the grace of God. Now these last words are not in our vulgar translations , nor in most Greeke Copies ; but the Louain Doctors haue noted in the margent , that they are found in some Manuscripts , and Greeke Copies . And it were to be wished , that they had added no worse than this into that their translation ; for it is but that , which is the generall Doctrine of the Gospell of Christ. For the preaching of the Gospel , what is it , but a beame of this grace of God shining vpon sinners ? as Tit. 2. 11. The grace of God , that bringeth saluation , hath appeared vnto all men . And the Gospel , is the Gospel of the grace of God , Act. 20. 24. And the Word of God , is the word of his grace , vers . 32. And Acts 14. 3. Yea , we finde the very same words in the Apostle , 2. Tim. 1. 9. Who hath saued vs , and called vs with an holy calling , not according to our workes , but ( marke ) according to his owne purpose and grace , which was giuen vs in Christ Iesus , before the world began ; but is now made manifest by the appearing of our Sauiour Iesus Christ , &c. So that the ground of our saluation by Iesus Christ , is the meere grace of God ; by this grace we are saued , by this grace we come to inherit eternall life : for eternall life is of the grace of God , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the free gift of his grace , And wee are heires of the grace of life , 1. Pet. 3. 7. The Apostle Paul was so in loue with this grace , that all his Epistles are perfumed throughout , as it were with this precious oyntment . Hee nameth it not so little as a hundreth times . The salutation of each Epistle hath grace in it : yea , the Apostle sets it as his marke at the end of euery Epistle , and would haue all his Epistles knowne by that marke to bee his . As hee sai●h , 2. Thes. 3. ●7 ▪ 18. The salutation of Paul with mine owne ha●● , which is the ●oke●●n euery Epistle , so I write , The grace of our Lord Iesus Christ bee with you all . So that besides other probable arguments , I finding this marke at the end of the Epistle to the Hebrewes , I conclude it to bee Pauls Epistle . No one Apostle ends his Epistle with the prayer and wishing of grace , but onely Paul. Indeede the R●●●lation endeth so : The grace of our Lord Iesus Christ be with you all , Amen . Thus Gods gracious eternall purpose , in electing to saluation such , as in his speciall fauour hee was pleased to foreknow , being the prime and originall cause , whereon depends the whole frame of our effectuall saluation ▪ it teacheth vs a maine difference between the first Couenant , and the second . The first Couenant was made with the first Adam in Paradise , which indeed did meerly depend vpon mans ●i●l ▪ to keep it , or to break it ▪ Doe this , and thou shalt liue . This w●● that first Couenant ; which , Man failing to keep , & so forfeiting his estate , God now makes a second Couenant in the second Adam , which he will not ( as he did in the first ) hazzard vpon mans will or ability in the keeping of it ; Gods wisdome we●l weighing , that if Adam in his perfection so easily and quickly brake the first Couenant , though hee had both will and power to keepe it : how much more man now , corrupt and weake , would neuer bee able to keepe the second Couenant . And therefore to make sure worke , God takes a contrary course in the second Couenant ; which , that it may for euer stand firme and immutable , hee hath established it vpon the sure foundation of his owne good pleasure and will , wherein is no shadow of change . Well , the conclusion is , Gods free grace and fauour is the ground of our election , it is the foundation , whereon depends our whole saluation ; wee are elected , wee are saued , all by grace , according to his purpose and grace . This grace of God , the Pontifician Church cannot away withall , as being an enemy to all their Doctrine . And therfore the Councell of Trent hath excluded , yea and condemned the grace of God , as the sole efficient cause of saluation ▪ for S●s . 6. Can. 11. the words be , Si quis dixerit , &c. gratiam , qua iustificamur , esse tantum fauorem Dei : anathema sit : that is , If any shall say , that the grace , whereby we are iustified , is onely the fauour of God : let him be Anathema , or accursed . If Romes Curse were of force , then wofull were the case of St. Paul , that doth so often & mightily magnifie the grace of God in our iustification ; yea , the only grace and fauour of God , excluding workes , as not hauing the least share with Gods grace therein . Nay , the whole Word of God , which is the Word of his grace , and the Gospell of his grace , must fall vnder Romes Curse . Howsoeuer the equiuocating Romanists would foyst and shuffle in their workes , by the name of grace : by which indeed they destroy and ouerthrow the grace of God. Obiect . But say some , It is sufficient that wee grant , that Gods grace doth manifest it selfe in prouiding for vs , and offering vnto vs meanes , whereby we may be saued , without which meanes , because we cannot be saued , therefore we are said to be saued by the grace of God. Answ. Is that sufficient ? O enemies of the grace of God , and of your owne saluation ! Will you so limit Gods grace ? Will ye so eclipse the glory of his grace , as to confine it within such narrow bounds ? Indeede great , and infinitely great was Gods loue , in so louing the world , that he gaue his only begotten Sonne ▪ that all that beleeue in him , should not perish , but haue life euerlasting . But did his gift depend vpon mans acceptance , that it might be effectuall if man would , otherwise not ? Then , as Esay saith , Who hath beleeued our report ? Had not then this great loue of God beene vtterly lost ? Had not this gift beene such , as no man would receiue it ? For what saith the Scripture ? All haue sinned , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come short of the glory of God. The naturall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perceiueth not , receiueth not this gift : it is farre aboue out of his reach . He may say , Who shall fetch Christ from aboue , that I may haue him within my reach ? What reach ? The Deuill had him within his reach , when he carryed him vp to a high mountaine . But thou wilt say , God reacheth out Christ vnto thee in his Word . The Word is neare thee . True. But where is thy hand to put forth to receiue him ? Thy hand must bee a liuely faith : for to beleeue in Christ , is to receiue him as Gods gift . But faith also is the speciall gift of God. Therefore , saith the Apostle , By grace are ye saued , through faith ; and not of your selues , it is the gift of God. Now herein doth the glory of Gods grace shine forth , and gloriously display it selfe , that he hath not only in his rich mercy prouided vs the means of saluation , making tender of it vnto vs in his Word ; but hee effectually also giueth it vnto vs , giuing vs a minde and meanes to receiue it . As St. Iohn saith , Hee hath giuen vs a minde , to know him that is true . And Christ , No man can come vnto mee , except the Father , which hath sent mee , draw him . And againe , No man knoweth the Father , but the Sonne , and he to whom the Sonne will reueale him . And ( Matth. 16. 17. ) Peter hauing confessed Christ to be the Sonne of the liuing God , Christ answered him , Blessed art thou Simon Bar-Iona : for flesh and bloud hath not reuealed this vnto thee , but my Father which is in Heauen . As the Apostle also , 1. Cor. 12. 3. No man can say , that Iesus is Christ , but by the holy Ghost : that is , No man can truly acknowledge him to be his Christ , but by the holy Ghost . Otherwise , the very Deuill , seeing his miracles , & feeling his power euen ouer them , confessed , saying , I know who thou art , the holy one of God : and , Thou art Christ the Sonne of God. Yet the Deuill did not this by the holy Ghost ; nor was it by any power of Gods grace . But herein stands that grace of God : first , in choosing vs freely of his meere loue and mercy ; not fore-seeing vs to be good , but finding vs to be euill , shut vp in vnbeleese , that he might haue mercy vpon vs. Secondly , not only in prouiding and offering meanes of grace , but also in effectuall giuing and bestowing grace vpon all those whom he hath chosen , giuing them grace to receiue grace , that of his fulnesse we might all receiue , and grace for grace ; as it followeth in the definition . Now as God out of his meere loue , grace , and fauour , did from all eternity elect and appoint a certaine number of men , fallen in Adam , vnto saluation : So for the effecting of this his eternall purpose in time , hee did also appoint the meanes , whereby hee would bring those vnto the end of their saluation . The meanes is twofold : First , the only absolute meanes , which is Iesus Christ : Secondly , an inferiour and conditionall means , whereby we are made capable to receiue Christ , with all his benefits . First then , Christ is that only all-sufficient and absolute meanes , whereby God would effectually worke saluation vnto vs ; vpon , and to whom the eye of his grace principally and immediately reflecteth , in his electing of vs. So Eph. 1. 4. He chose vs in him , and Ephes. 3. 11. according to the eternall purpose , which he purposed in Christ Iesus our Lord. Now there is no other name vnder Heauen , giuen among men , whereby we must be saued ; neyther is there saluation in any other . And , other foundation can no man lay , than that which is laid , Iesus Christ , 1. Cor. 3. 11. Iesus Christ , God-man , is the Centre , in whom all the lines of Gods loue and mercy to mankinde doe meete . Thus are wee chosen in him , before the foundation of the world , Ephes. 1. 4. Thus are we blessed with all spirituall blessings in heauenly places , in Christ , ver . 3. Thus are wee predestinated vnto the adoption of children by Iesus Christ , vers , ● . Thus hath God made vs accepted in the Beloued ; to wit , Iesus Christ , in whom the Father is well pleased , vers . 6. Thus haue we redemption through his bloud , euen the forgiuenesse of sinnes , according to the riches of his grace , vers . 7. Thus in the dispensation of the fulnesse of time , God doth gather in one all things in Christ , both which are in heauen , and which are in earth , euen In him , vers . 10. Thus in him we haue obtained an inheritance , to which wee are predestinated , vers . 11. Thus in him beleeuing , we are sealed with the holy Spirit of promise . Now in that God did of his meere grace elect vs vnto saluation , therein appeareth the wonderfull mercy and loue of God towards vs : in that hee made choice of his owne Sonne to bee the onely soueraigne meanes of this our saluation , therein ▪ appeareth also the infinite wisedome of God , to seale vp , and to reueale vnto vs his incomprehensible loue . Thus is Christ called the power of God , and the wisedome of God. In him are hid all the treasures of Gods wisdome . This is that deepnesse of the riches of the wisdome & knowledge of God , wherein the Apostles admiration was swallowed vp , and where with the blessed Angels themselues were transported with rauishment , Luke 2. 13 14. This wisedome of God in Christ , God-man , all the Deuils could not , for all their subtilty , comprehend ▪ neyther can all the wisedome of flesh and bloud conceiue it : it is foolishnesse to the Gentile , and a stumbling blocke to the Iow . Who can conceiue , that the Sonne of God could suffer , and dye ? Yet this did Iesus Christ in that Hypostaticall vnion of his two natures . Who can conceiue , that a man should fully satisfie the iustice of God for the sinnes of the world ? And yet this did the man Iesus Christ ; that ▪ one Mediator betweene God and Man , the Man Iesus Christ , saith the Apostle , 1. Tim. 2. 5. Nothing but the precious bloud of God , could reconcile vs to God , in appeasing his iustice towards vs : nothing but the bloud of God , could purchase for vs the fauour of God , and eternall life . So that in Iesus Christ is reuealed vnto vs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manifold wisedome of God , as the Apostle speaketh , Ephes. 3. 10. In him alone , and none but him , is the Father well pleased with vs. So is Christ the only soueraigne absolute meanes , in whom as wee are elected , so we are also saued . Yet to the end , that all the elect might be made effectually partakers of the loue and fauour of God in Christ , the wisedome of God hath also ordained subordinate , conditionall , and ordinary meanes , whereby we should receiue Christ for ours . These meanes are the Word of God preached , whereby faith is begotten in vs , through the operation of Gods Spirit , and the holy Sacraments administred , whereby our faith in Christ is sealed and confirmed in vs. By this faith it is , that we lay hold vpon Christ , wherby he is made ours , and we made his , being mystically vnited vnto him , & so in him adopted the Sonnes of God by grace , as we shewed at large before . Now I call these ordinary & conditionall means , not simply absolute , as Christ is ; because although by the meanes of these , to wit ▪ the Word and Sacraments , men are ordinarily brought vnto saluation in Christ : namely those , who come to be made capable of the ordinary means ; yet in case any of the elect cannot come to the vse of the ordinary meanes , as Infants dying before Baptisme , and many Children dying before they come to heare the Word of God ; and so actually , in regard of the ordinary meanes to beleeue God , being an absolute and free agent , that can worke aboue meanes , and without meanes , aboue all that we can thinke ( as saith the Apostle ) is not so bound to the ordinary conditionall meanes , but that hee can , and doth without them saue all those that belong to the Couenant of grace , elected in Iesus Christ , the onely absolute meanes . Againe , I call the Word and Sacraments conditionall meanes , because , though they bee not so absolute so to tye God , as if he could not saue vs without them ; yet they be so conditionall , as we may not looke to be saued , but by them , if God doe giue vs opportunity to vse them , and make vs capable of them : For God did no lesse ordaine these ordinary meanes , whereby wee should come ordinarily to receiue Christ ; than he did ordaine Christ himselfe , the onely absolute meanes whereby we must be saued . Hence it is , that St. Augustine , according to his manner , saith excellently : Tunc voluisse hominibus apparere Christum , & apud eos praedicari doctrinam suam , quando sciebat , & vbi sciebat esse , qui in eum fuerant credituri ; quod posset sic dici , Quando sciebat , & vbi sciebat esse , qui electi fuerant in ipso ante mundi constitutionem : Then was Christ willing to haue himselfe made manifest vnto men , and his doctrine to be preached among them , when he knew , and where he knew there were such , as should beleeue in him ; which may be thus explained , When he knew , and where he knew those were , who had been elected in him before the foundation of the world . So that Christ hath appeared , his Gospell is preached , principally for no other end , but to manifest Gods glory in the sauing of his elect . So it is an infallible marke ; wheresoeuer God sends the meanes of saluation in the preaching of his Word , there is some of his elect to be called , and saued . Hence it is , that the holy Ghost giueth speciall direction and commission to preach in such and such places onely , for the time : namely , where his elect were . Thus was Philip commanded to goe preach to the Euruch , Acts 8. So Peter to Cornelius , Acts 10. The Apostles are inhibited to preach the Word in Asia ; for the time was not yet come , Acts 16. 6. They were restrained also by the same ▪ Spirit of God , from preaching in Bithynia , vers . 7. So that this was a signe , that as yet God had no people ready for his Word in those places . As the Lord himselfe renders the reason why he will haue Paul to continue in Corinth , and to preach the Word boldly against all opposition ; For ( saith the Lord ) I haue much people in this City , and I am with thee , to preserue thee from all enemies , Acts 18. 10. So Christ was not sent , but to the lost Sheepe of the house of Israel , to those whom his Father had giuen him out of the world : for who were they that beleeued , but so many as were ordained to eternall life ? Acts 13. 48. Againe , as Gods wisedome did ordaine these ordinary and conditionall meanes , whereby his elect should be made effectually partakers of Christ , in whom they are elected : So in the last place , by the grace of Christ , in the vse of these meanes , wee are sanctified and made conformable to Christ , to walke in him , euen as he hath walked , in all holy obedience . For as God in Christ did elect and ordaine vs to the end , which is to be saued ; so also he hath ordained vs to all the meanes tending to this end : which means are in no sort , to bee seuered from Gods eternall purpose in sauing vs : for as he did before all time appoint vs vnto saluation in his Sonne ; so before all time he did appoint the manner , and meanes , and way , wherein we must walke vnto the end of our saluation : as it is said in the definition , Euen vnto the end ; that is , till wee come to the end of our Christian race , to receiue the end of our faith , the saluation of our soules . This end is that very thing , to which we are ordained and elected in Christ. As by grace we are elected vnto grace , so also to perseuere in grace vnto glory : For the foundation of God stands sure , and hath the seale , The Lord knoweth who are his . Now hath God laid a foundation , and shall not he finish ? No , he is the wise builder . Whom he loueth , he loueth to the end . As it is said of Christ , Hauing loued his owne ▪ that is , from euerlasting : he loued them vnto the end ; that is , to euerlasting . For the gifts and calling of God are without repentance : It is not possible for the elect to be deceiued ; that is , seduced from Christ , Matth. 24. 24. Doth any fall away , and apostatize from the truth ? It is not from the grace of Christ that they fall ; for they neuer had it : but they fall away from that temporary profession of faith and conuersation , wherein for a time they continued . So St. Iohn , speaking of Apostataes , and reuolted Antichristians , saith , They went out from vs , but they were not of vs ; for had they beene of vs , they would no doubt haue continued with vs : but they went out , that they might be made manifest ▪ that they were not all of vs. Whereupon Augustine saith ; Nec nos moueat , quod Filijs suis quibusdam Deus non dat istam perseuerantiam . Sunt enim quidam , qui Filij Dei propter susceptam vel temporal●ter gratiam , dicuntur à nobis , nec sunt tamen Deo. De quibus Iohannes , Ex nobis exierunt , sed non erant ex nobis . Non erant ex numero Fil●orum , & quando erant in fide Fil●orum . Non enim perit Filius promissionis , sed Filius perditionis . Fuerunt isti ex multitudine vocatorum , non ex paucitate electorum : Nor let it moue vs ( saith hee ) that God doth not giue this perseuerance to some of his Sonnes . For there are some , who because of a temporary grace receiued are called of vs the Sonnes of God , and yet with God they are not so . Of whom Iohn speaketh , They went out from vs , but they were not of vs. They were not of the number of Sonnes , no not when they were in the faith of Sonnes . For the Sonne of promise perisheth not , but the Sonne of perdition . Those were of the multitude of the called , not of the small number of the elect . But here it may be obiected , that St. Augustine confesseth , that those that fell away , were once in the true faith ; and therefore , a man may fall away from true faith , and consequently from grace finally and totally . But Saint Augustine cleareth this in many places of his Bookes , shewing , that a man cannot fall away from the faith of the elect . As Fides Christi , fides gratiae Christianae● ; id est , ea fides quae per dilectionem operatur , posita in fundamento , neminem per●●e permittit : The faith of Christ , the faith of Christian grace ; to wit , that faith which worketh by loue , being built vpon the foundation , permitteth none to perish . And therefore where hee speakes of such as were once in the faith , and fall from it , hee meaneth not the proper faith of the Elect , but the common faith of Christians . As he also saith , Appellamus nos & electos Christi Discipulos , & Dei Filios , quia sic appellandi sunt , quos regeneratos pi● viuere cernimus : We doe call men euen the elect Disciples of Christ , and the Sonnes of God , because they are so to bee called , whom we see to be regenerate , and to liue godly : but if they haue not perseuerance , they are not truely called , sith they are called that , which they are not . And therefore , Quia non habuerunt perseuerantiam , sicut non verè Discipuli Christi , ita nec verè Filij Dei fuerunt , etiam quando esse videbantur , & ita vocabantur ▪ Because they had not perseuerance , as they were not truely Christs Disciples , so neyther were they truely the Sons of God , euen when they seemed to be so , and were called so . Of this sort and sense is another place of St. Augustine to bee taken , which the Author of the new Gagge for the old Goose , for haste ( as Charity may deeme ) rather than eyther of malice or ignorance ( not easily incident to a man of such rare and extraordinary learning ) hath perhaps casually , in such a swift flowing current of discourse , dropped from his Goose-quill . His allegation out of St. Augustine , is in these words : Credendum est quosdam de filijs perditionis , non accepto dono perseuerantiae vsque in finem , in fide , quae per dilectionem operatur , incipere viuere , & aliquandi● fideliter & iustè viuere , & postea cadere , neque de ha● vita , priusquam hoc eis contingat , auferri . The author of the Gagge seemeth to alledge this place to proue , that a man may totally fall away from grace , sith from faith working by loue . And the words , as he alledgeth them , seeme to fauour that opinion , as if it were Augustines definitiue conclusion , for all peremptorily to beleeue it , Credendum est . But as a guelt man , though he haue all the other signes of a man , hath lost his virility , the chiefe difference of his Sexe : so this sentence being but a little guelt , how much is it made to degenerate from the Masculine stile of St. Augustine ? For Augustine speaking there of the gift of perseuerance , inferreth this sentance , thus : Propter huius vtilitatem secreti , credendum est quosdam , &c. For the benefit of this secret , ( to wit , of perseuerance ) credendum est : where wee are to note , that these first words , left out by the Author , are a speciall qualification and limitation of our faith herein ; namely , how farre forth , and in what respect Augustine would haue vs thinke so , that men may fall from that faith , which worketh by loue , to the end , that thereby they should bee more carefull to keepe their standing ; therefore he saith , Propter huius vtilitatem secreti . A clause in no case to bee neglected ; for little though it bee , it leaueneth and seasoneth the whole lumpe . As the same Augustine elsewhere saith , Deus melius esse iudicauit , miscere quosdam non perseueraturos , certo numero Sanctorum suorum , vt quibus non expedit in huius vitae tentatione securitas , non possint esse securi : God iudged it better , to mingle some that should not perseuere , with the certaine number of his Saints , that they , for whom security in the tentation of this life is not expedient , might learne not to be secure . Now that Augustine , by that faith working by loue , mentioned in the former allegation ( from whence he would haue vs beleeue , for our owne profit and proficiency in perseuering , that the reprobate fall ) did not meane that true reall faith of the Saints and Elect , which worketh by loue ; but onely such a faith , in appearance and common account : besides many other places , and those also which we haue forecited ; that one may conuince it , where he saith vpon 2. Tim. 2. 19. Horum fides , quae per dilectionem operatur , profectò aut omnino non deficit , aut si qui sunt , quorum deficit , reparatur antequam vitaista finiatur , & deleta , quae intercurrerat , iniquitate , vsque in finem perseuerantia deputatur : The faith of those , which worketh by loue , eyther doth not faile at all , or if there be any , whose faith doth faile , it is repaired before this life be ended , and the inquity , which came betweene , being blotted out , perseuerance is deputed euen vnto the end . Yea , he saith definitiuely , Fides eius , qui aedificatur super Petram , pro qua etiam orauit Christus , ne deficiat , non deficit : His faith that is built vpon the Rocke , for the which also Christ prayed , that it should not faile , faileth not . And Christ saith expresly , That the house built vpon the Rocke , faileth not , but standeth firme against all windes and waues of tentations . The Rocke is Christ , and the house vpon this Rocke , is euery true beleeuer . But say , that former allegation out of Augustine , had beene altogether set downe by him , eyther in those termes , or in that sense as the Author citeth it ; what if one such speech tending that way , should haue fallen from that excellent holy man ? shall that one preponderate the whole tenure of St , Augustines workes ? Nay , rather let it bee interpreted by his other sayings , than they be ouerthrowne and euacuate by this . And let the learned Author of that booke of the Gagge , so maintaine the truth of Christ in the maine current of his other writings , as they may not only extenuate , but wholly expiate and expunge ( to omit other things ) at least this blot , dropping from his penne . Augustine , though a most excellent light in Gods Church , yet wherein he saw his errours ( such was his rare humility , and dextrous ingenuity ) hee writ a Booke of Retractations . But for his Doctrine in the point of the Saints perseuerance in the state of grace , vnto the end , it is so cleare , and consonant to the Scriptures , that it needes no retractation ; and as vneasie it is almost by any wit to bee peruerted , as subuerted . Onely let not a misalledged place , or a mis-conceiued allegation out of Augustine , stand as the Rest , whereon the state of the Doctrine of the Church of England must lye at hazzard . Nor euer let it be said , that the Doctrine of the faith of the Church of England is any other , than the Doctrine of the Catholick faith , which is built vpon the holy Scriptures , the onely adaequate obiect and rule of Catholike faith . Now the ground and foundation of perseuerance in grace vnto the end , is the eternall decree and act of Gods good pleasure and will , in predestinating and electing a certaine number of men out of the corrupt masse of mankinde , to be saued in and through Iesus Christ. So that the certainty of perserance of the elect Saints , depends vpon the immutability of that foundation of God , which stands sure , and hath Gods seale vpon it , The Lord knoweth who are his . And it is worth the noting , yea very materiall for the vnderstanding of the scope of the Apostle in that place , to obserue the words immediatly going befoee , vers . 18. where speaking of the heresie of Hymeneus and Philetus , by whose meanes the faith of some was ouerthrowne : and ieast some hereupon might conclude , that therefore Gods elect may fall away from faith , the Apostle preuents , or at least remoues that obiection , inferring in the next words , Neuerthelesse the foundation of God stands sure , &c. Yea this foundation of God stands so sure , as that it stands not idle and empty , but still in all ages , in all places where Christ is preached ▪ the elect are effectually called , and built vpon it , vntill the full and finall consummation of the holy and heauenly Temple of God. So that as the Apostle saith , Whom God did predestinate , them he also called ; and whom he called , them he also iustified ; and whom hee iustified , them hee also glorified . Note here the golden chaine of mans saluation . Our glorification is chained to our iustification ; our iustification to our effectuall vocation ; our effectuall vocation , iustification , glorification , begunne here in grace , and consummate hereafter in glory , are all chained inseparably to predestination , Gods foundation . Whereupon S. Augustine saith , Quos praedestinauit , ipsos & vocauit , illa scilicet vocatione , secundum propositum ; non ergo alios , sed quos praedestinauit , ipsos & vocauit : nec alios , sed quos ita vocauit , ipsos & iustificauit : nec alios , sed quos praedestinauit , vocauit , iustificauit , ipsos & glorificauit , illo vtique fine qui non habet finem : Whom he predestinated , them he also called , to wit , with that calling which is according to his purpose ; therefore none else , but whom hee predestinated , them he also called : nor any others , but whom he so called , them he also iustified : nor any others , but whom he hath predestinated , called , iustified , them he hath also glorified vnto the end , that hath no end . And De fide ad Petrum Diaconum . cap. 3. Illi cum Christo regnabunt , quos Deus gratuita bonitate sua praedestinauit ad Regnum : quoniam tales praedestinando praeparauit , vt Regno digniessent , praepatauit vtique secundum propositum vocando● ▪ vt obediant : praeparauit iustificandos , vt accepta gratia rectò credant , & bene viuant : praeparauit etiam glorificandos , vt Christi cohaeredes effecti , Regnum coelorum sine fine possideant : They shall reigne with Christ , whom God of his free goodnesse hath predestinated to the Kingdome : for because by predestinating he hath prepared such , that they should be worthy of the Kingdome , he hath prepared them to be called according to his purpose , that they should obey : hee hath prepared them to be iustified , that hauing receiued grace , they should beleeue aright , and liue well : he hath prepared them also to be glorified , that being made coheires with Christ , they might possesse the Kingdome of heauen without end . Thus we see the maine reason of the Saints perseuerance in grace vnto the end , is grounded vpon the immutability of Gods election ▪ So that the enemies of the truth , and of Gods glory , and louers of their owne glory , know well enough , that their Doctrine of vncertainty , and of falling away from grace , cannot stand , so long as Gods foundation remaineth sure ▪ therefore they haue laboured tooth and nayle to vndermyne and blow vp this foundation of God , that so men might be as a tottering house built vpon the sand ; or as a Ship without an anchor , tossed vp and downe , and running vpon the danger of euery rocke and shelue , as St. Iames compares the faithlesse man to the winde-driuen waue , Iames 1. 6. Now as God hath preordained and elected vs , as to the end of our saluation , so to the meanes ordinary and conditionall , the Word and Sacraments , whereby wee should be in time effectually called to imbrace by faith the onely absolute meanes of our saluation , Iesus Christ , in whom we are elected , and by whom we are mightily saued : So also hee hath ordained and appointed vs vnto holinesse of life and conuersation , wherein we should walke and perseuere vnto the end of this life , as it is in the definition . For good workes , being the proper , immediate , and necessary fruits of iustifying Faith , they become also the ordinary high-way to the Kindgome . They are via Regni , though not causa Regnand● ▪ the way of the Kingdome , but not the cause of making vs Kings ▪ Hereupon the Apostle saith , Ephes. 1. 4. That God hath chosen vs in Christ before the foundation of the world , that we should be holy and without blame before him in loue . And Chapt. 2. 10. We are his workemanship created in Christ Iesus vnto good workes , which God hath before ordained , that we should walke in them . Here the Apostle speakes of the new creature , of the regenerate man , created , or re-created in Christ Iesus ; created in Christ Iesus vnto good workes , that we should walke in them . For the good workes of a regenerate man , as they are euidences of true faith , so they are excellent meanes to preserue vs from falling , and to make vs perseuere in grace vnto the end . Therfore St. Peter saith , 2. Pet. 1. 10. Wherefore , Brethren , the rather giue diligence to make your calling and election sure ; for if yee doe these things , ye shall neuer fall . These things ; namely such as hee spake of in the fift , sixt , and seuen Verses : to wit , all kinde of good workes . For so ( saith he ) an entrance shall be ministred vnto you aboundantly , into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ. Obiect . But some will here obiect , that for as much as the Apostle doth vse [ If ] here , as putting the assurance of our election vpon Ifs and And 's : therefore if a man continue not to doe these things , he shall fall ; and so consequently , the assurance of our perseuerance is only conditionall : So that it rests in vs , eyther to stand or fall from grace . Answ. For answer hereunto : True it is , that the aduersaries of this truth catch at all shadowes , whereby they may any way obscure this cleare Doctrine , that so all men might remaine still in the shadow of death ; as Adam would haue done , when he thought to hide himselfe from God , by taking shrowd vnder the shadowie trees . Hereunto they adde sundry places of Scripture , as all such , where there is eyther any exhortation to take hold of grace , or any admonition to take heede of falling ▪ As 1. Cor. 10. 12. Let him that thinketh hee standeth , take heede , lest hee fall . And Rom. 11. the Iewes fall is propounded to the called Gentiles , as an example of admonition , vers . 20. Because of vnbeliefe they were broken off , and thou standest by faith ▪ Bee not high minded , but feare . And to omit many other , they alledge one maine place out of Ezech. 18. where God threateneth , That if the righteous forsake his righteousnesse , and commit iniquity ; in the iniquity that hee hath committed , he shall dye , and his former righteousnesse shall be remembred no more . From these and such like places the aduersaries would conclude , That a man may fall totally and finally from grace ; or at least they would waue the matter , and leaue it indifferent : sith ( say they ) we find such opposition in the Scripture about this point . Nay ( say they ) we can bring as many places , that make against certainty of election , and perseuerance in grace , as can be brought for it . So that the aduersaries ( I neede name none but the Pontificians ; for all that hold of their wicked Doctrine , though they seeme to abhorre the name of Pontificians , yet indeede they are one with them ) the aduersaries ( I say ) are here upon very peremptory and insolent , because not vnderstanding the Scriptures , but peruerting them to their owne destruction ▪ they thinke they are as fast and full on their side , as against them . Hereupon at the leastwise they would , I say , waue the matter , and make it indifferent , whether side a man choose . So that by hooke or by crooke they would bring in a new Diuinity , as Copernicus and his followers , a new Philosophy ; who , making demonstration , that the earth may as well moue round about in 24. houres , as the heauens ; therefore his disciples conclusion must be , that not the heauens , but the earth moueth about once in 24. houres . The motion whereof hath caused this brain-sicke giddinesse in these new Philosophicall Heretickes , or Hereticall Philosophers . But the grounds of Diuinity in this point in hand , are farre more demonstratiue and certaine , than that of Copernicus his Philosophy . For he can finde no certaine demonstration of the heauens motion , but that he can stoppe with his versatilous wit ; no more then my braine , earthy as it is , can be moued to beleeue his earths motion . But these Nouel-Diuines , must needes confesse , that the Doctrine of Gods election ▪ effectuall vocation of the Elect , and their perseuerance in grace , is very clearly set down ▪ in the Scriptures . Which being so , while they would oppose other places of Scriptures against it , what doe they else , but goe about to make God a lyar , that with him should be Yea and Nay ? For if the Scripture be contradictory in the matter of saluation , then it should be no better than a lye ; and so God , the author of the Scripture , a lyar . But let God be true , and euery man a lyar . Yea , let the Scriptures be true , vniforme , consonant , and like themselues , and all such wresters and peruerters of the truth , lyars . But they cannot bring any one sentence of Scripture , to contradict this truth of the certainty of Gods election . The Scripture saith , The foundation of God stands sure , and hath the seale , The Lord knoweth who are his : but where can the aduersaries bring one place of Scripture contradictory , which saith , The foundation of God is vncertaine , without seale , The Lord knoweth not who are his ? The Scriptures saith of Apostates They went out from vs , but they were not of vs ; for had they been of vs , they had continued with vs : but where saith it the contrary , that Apostates were once the true Children of God , sealed vp in Gods foundation , and knowne of God to be his , and that they were once really of the number of Gods Elect ? The Scripture saith , It is impossible to deceiue the Elect , and to seduce them from Christ. The Scripture saith , He that is borne of God , sinneth not ; neyther can be sinne , because he is borne of God : that is , he cannot sinne vnto death ; namely , by sinne fall away from God finally . Where saith it , That he that is borne of God doth sinne vnto death , and so falleth totally and finally from God ? Indeede ; if as Archimedes , that famous Mathematician and Engineer , who was so confident of his Art , that he durst say , he would remoue this whole terrestriall Globe , if he had but a Ground or Base to fasten his Engine vpon ( although the Base must needes be farre bigger than the Moueable . ) So they , if they could finde such a solid ground in Scripture , seruing their owne opinion , and preponderating the eternall vnmoueable truth of Gods election , as thereupon they could pitch their artificiall Engine ; much might be , that these rare Engineers , might Giant-like , be able to reere Mount Pelion vpon Mount Ossa , and so climbe to the top of Olympus : while by their faith , as a graine of scelerata Sinapis , they command the vnmoueable mountaine of Truth ( if the foundation of it did not stand the more sure ) to bee cast into the floating sea of their fleeting imagination . But ( say they ) the Scripture speaketh doubtfully in many places , as in those fore-alledged and other . To which all I answer in one word , that none of those fore-alledged places doe crosse or contradict the truth of God. Nay contrary , they are all as meanes , to bring the purpose of God to its finall period and effect . For , Be not high minded , but feare : Let him that thinketh he standeth , take heede lest he fall : Worke out your saluation with feare and trembling : If ye doe these things , ye shall neuer fall : If a man abide not in me , he is cast forth as a branch , and is withered : If the righteous forsake his righteousness , and commit iniquity : and if there be any other Scriptures of this nature , eyther exhortatory or admonitory ( besides that they are excellent restrictiues to all sorts of men in generall , God extending his restraining grace euen to wicked men ) they are all necessary precepts , and soueraigne preseruatiues and antidotes , especially to the elect of God , to preserue them from falling . These places do not imply , that Gods elect may fall away : but they serue as meanes to preuent them , that they doe not fall . Now God hath ( as I said ) not only ordained the end , but all means tending thereunto . Of which meanes , those many exhortations ▪ and admonitions in Scripture are a speciall part . To this purpose Augustine speaketh excellently : Tene quod habes , ne alius accipiat Coronam tuam . Quod autem etiam perseueraturis Sanctis sic ista dicuntur , quasi eos perseueratures habeatur incertum ; non aliter hoc audire debent , quibus expedit non altum sapere , sed timere . Hinc & Apostolis dicebatur , si manseritis in me : dicente illo , qui illos vtique sciebat esse mansuros . Et per Prophetam , si volueritis , & audieritis me ; cum sciret ipse , in quibus operaretur & velle . Et similia multa dicuntur , propter huius vtilitatem secreti , ne fortè quis extollatur , sed omnes etiam qui bene currunt , timeant , &c. that is , Hold that which thou hast , lest another take thy Crowne ( they are the words of the holy Ghost . ) Now that these things are so spoken euen to the Saints that shall perseuere , as if it were vncertaine whether they should perseuere ; they ought not to heare of this otherwise , whom it behooueth not to be high minded , but feare . Hence also it is said to the Apostles , If you shall abide in me : himselfe speaking it , who knew full well that they would abide in him . And by the Prophet , If ye be willing , and will harken vnto me ; when himselfe knew , in whom hee would worke euen to will. And many such things are spoken , for the profit of this secret , lest any should be puffed vp ; but that all , euen those that runne well , should feare . Hence it is that the Apostle saith , 2. Tim. 3. 16. All Scripture is giuen by inspiration of God , and is profitable for doctrine , for reproofe , for correction , for instruction in righteousnesse : that the man of God may be perfect , throughly furnished vnto all good workes . Note here how the holy Ghost , vnto the Doctrine of the Scripture , ioyneth reproofe and correction , as necessary meanes to bring Gods seruants to perfection . So that those places of Scripture , which deterre men from presumption and security , Gods Children make vse of them , as meanes to keep them in the way , not as stumbling blockes to take offence at , whereby to fall . If any here obiect that of Gregory , Video Paulum , &c. I see Paul called out of that cruelty of persecuting , to the grace of Apostleship ; and yet he so feareth , amidst Gods secret iudgements , as that euen after he is called , hee feareth to be a cast-away . For he saith , Castigo , I chastise my body , &c. 1. Cor. 9. and Phil. 3. I follow if I may comprehend , &c. Yea it was now said of him by the voice of the Lord , He is a chosen vessell vnto mee : and yet for all that , chastizing his body , hee feareth lest hee should be reproued , or cast away . Doth Gregory hence conclude , that the elect is vncertaine of saluation , or that it is possible for him to become a reprobate ? Nothing lesse . For note what the addeth there : Debet profecto , in spe esse non solum securitas , sed etiam timor in conuersatione , vt & illa certantes foueat , & iste torpentes pungat : There ought surely , there ought to be not onely security in our hope , but also feare in our conuersation ; that both the one ( security in hope ) may cheere those that fight , and the other ( feare ) checke and spurre them that faint . Vnde , &c. Whence ( saith he ) it is well spoken by the Prophet , They which feare the Lord , let them hope in the Lord. As if he said plainly , That mans hope is vainly confident , who refuseth to feare God in his conuersation ▪ And lib. 9. cap. 27. he further cleareth his minde herein , Se●●ndum est , quod viri sancti ita incert● sunt , vt confidant ; atque ita confidunt ▪ vt tamen ex securitate non torpeant : We are to know , that holy men are so vncertaine , as that they are confident ; and are so confident , as that notwithstanding they droope not through security . So that such like places of Scripture , as teach vs to feare and tremble , being rightly vnderstood and applyed , they are so farre from shaking the certainty of our election and perseuerance in grace , that they tend exceedingly to the establishing of it . Yea they serue also to stoppe all foolish and carnall mens mouthes , that would ( forsooth ) in Christian policy haue this Doctrine of God smoothered and suppressed , as tending to make men carelesse of the meanes of saluation : Whereas on the contrary , seeing the wisedome of God hath tyed the meanes of saluation so inseparably and conditionally to his own purpose and good pleasure in our election : therefore all men being alike indangered vnto God , should not persist in their rebellion , to their further damnation , but should vse all diligence in the vse of those meanes , by which God doth worke saluation vnto vs. Tell me ( if politick respects may take such place ) A Kings subiects being all fallen ( without exception ) into a Premunire , hauing forfeited their estates and all : if now the King out of his speciall grace and fauour , haue resolued with himselfe to pardon such a number of them ▪ as seemeth good vnto him , whose names he enrolleth in his booke of Arca●a regni , not purposing to pardon any moe , but these onely ; yet withall hath appointed such and such meanes to be vsed , and conditions to be obserued , as he prescribeth , and so thus farre publisheth by Proclamation to all his subiects , that such is his determination and good pleasure , to pardon and spare a certaine number of his subiects , such as himselfe , out of speciall grace , hath made choiee of ; but the number of the persons , and who they be , he ●on●●aleth in his brest , but reuealeth to them the meanes whereby hee will saue them ▪ will any of his subiects be so desperately minded , as to say thus with himselfe , The King hath resolued to pardon a certain number , and no more , and to receiue them to fauour by such meanes as hee commandeth , by obeying such and such Lawes ; but sith I am vncertaine , whether I be one of that number or no , I will not take the paines to vse any such meanes , nor so much as endeauour to obserue those conditions , though neuer so easie , which he requireth in that behalfe ? Nay , will not all rather harken to the conditions , being all of them gracious , and no way grieuous , euery one for his part hoping , that he may be one of that number , whom the King hath resolued to receiue to grace and fauour againe , yea , and highly to aduance in his Kingdome ? If it bee but a running Lottery , wherein the whole Countrey is coosened , though there be but a few prizes to many blankes , yet how forward are men to aduenture their money , some pawning their very beds , and all to bee cheated ? Wee see there is no Papist so vncharitable , that though his neare kinsman , be it Father or Mother , or so , dye neuer so wicked , yet at the least in hope he is but in Purgatory , how will he empty his purse , yea how often , for so many Masses , to release him out againe ? although it be a most desperate aduenture ; nay , he will not stick perhaps to go a long Pilgrimage , and to doe some tedious Penance inioyned him by a sinnefull Priest , and all for the pardon of that sinne , whereof notwithstanding neyther the Priest can giue , nor himselfe receiue any assurance of pardon by such meanes at Gods hand ▪ And shall not all men indangered to God for soule and all , be ready to entertaine and obserue all such conditions , prescribed by God , whereby they may be saued , and without which they cannot be saued ? Yes ( say these selfe-wise carnall Vniuersalists ) if we , were but in as much hope of Gods fauour , as wee may be of a prize in a Lottery , we would hazzard all we haue , skin for skin , and all , to saue our life . Yea , or if it were in our owne power , so to vse the meanes prescribed , and the conditions imposed , as that thereby we might be saued , notwithstanding wee knew , that God had determined to saue but a few of many ; wee should bee willing to vse our best endeauour , in hope of the Kings fauour . But the case betweene God and man is otherwise . We are indeede all of vs fallen into a Premunire , and haue forfeited our whole estates , liues and liberties , for our Rebellion . But we heare , that though the King of his speciall grace , haue purposed to pardon , and to preferre a certaine small number in comparison of the rest ; but withall , that this pardon must be procured by such meanes , as no one of all his subiects , is in himselfe of ability and power to vse , and put in practice , vnlesse the King also giue vnto him a speciall strength to doe that which the King requireth ▪ therefore what should I trouble my selfe for the matter ? I know the worst of it ; and seeing it is not in my power to helpe my selfe , let the King doe what he will : If I be one of those , whom he hath purposed to pardon , what should I need to take care any further ? But if not , what neede I bestow labour in vaine ? Yea , but withall obserue , though the grace , and the meanes , and the power of right vsing the meanes be of the King , because he will haue all the glory of working that , which all mans strength and wit could neuer haue accomplished : yet the King to his former decree hath added another clause , that notwithstanding the Kings purpose and decree , which may not be altered , notwithstanding the right vse of the meanes of procuring his pardon , depend vpon him alone ; yet the King hath peremptorily commanded all his subiects , none excepted , that if any shall dare to contemne , or neglect those meanes , which hee hath prescribed for the good of those , whom they chiefly concerne , that man shall not onely not be pardoned for his former rebellion , but bee bound ouer to a further condemnation , to suffer greater torments and tortures , than otherwise he should haue done . Tell mee now in this case , what subiect would be so foolehardy , as openly to contemne and reiect the commandement of the King ? and not rather to doe the best that lyeth in him to obserue those things which he commandeth ; seeing that of endeauour may come much good : but of contempt , certaine condemnation ▪ Euen thus stands the case betweene God and vs : we haue all sinned , and forfeited our estates with God. He , of his mercy , hath purposed to saue a certaine number of vs condemned persons ; he hath withall prescribed the meanes , whereby he will saue that speciall number : yet the meanes are such , as though in their owne nature they bee gentle and easie ( for Christs yoake is easie , and his burthen light ) yet in regard of our impotency , it is in Gods power onely to enable vs to vse the meanes aright ▪ Now , though God giue his speciall grace & strength to none , but those whom he hath appointed to saue ; yet for as much as we are ignorant who those be , whom he hath ordained to saue , and euery man may as well thinke himselfe to bee of the number , as any other ; and seeing though hee cannot of himselfe so much as will that which is truly good , but God worketh in vs both to will & to do , euen of his good pleasure : yet because God hath commanded all men indifferently to receiue and entertaine his commandements , and conditions , which wilfully to refuse , despise , and oppugne , heapeth vpon a man further condemnation , which was the miserable case of Corasin , Bethsaida , and Ierusalem , with her contemning , oppugning Iewes : and because God hath reserued this secret number to himselfe , both how many they be , and who they be , whom he hath purposed to saue , none knowing himselfe to be of the number , till hee be actually and effectually called , and haue receiued the white stone , the marke of his election , with the new name of the Sonne of God in it , which no man knoweth , but he that hath it ; nor any being so wicked , but he may proue to be one of the number of Gods elect , and so to be effectually called in due time : and because for any man to iudge himselfe , while he liueth in this world , to bee of the number of the reprobate , is a desperate iudgement , yea a preiudice of Gods purpose and grace , and a rash presumption , as daring to prye into Gods secrets , and to determine that as certaine , which God hath left vncertaine : therefore for a man to cauill at this truth of God , and thereupon to frame friuolous and foolish unreasonable reasons , to resist and contemne Gods ordinance ; what is it but to heape vpon himselfe greater and greater condemnation ? God will not in the meane time haue his truth dissembled , his glory diminished , his mercy despised , and his iustice disparaged . Let no man dare to say , Why doth he yet complaine ? Who art thou , vaine man , that pleadest against God ? take thou heede thou giuest not God further occasion to complaine of thee : Shall thy politicke , or rather braine-sicke reasons , be wiser than Gods wisedome ? God hath willed it so : And his will is aboue all humane reason . And Gods will is nothing but diuine reason , yea wisedome it selfe . But yet as a man , to answer thy reasons with reasons : Thou deniest the certainty of election , at least thou wouldst not haue it published and preached . Why ? What 's thy reason for it ? Because it makes men carelesse of the meanes . It is false ; it is not Gods good will and pleasure which he hath published , but it is thine owne peruerse and corrupt will , that makes thee carelesse and contemptuous . But by this reason of thine , which thou canst sub-diuide into manie branches , but all growing from the same carnall roote , to satisfie thine owne foolish reason , in desiring to haue this glorious truth of God dissembled or suppressed : thou wouldst destroy two precious things , infinitely more deare than a thousand worlds . The first is the glory of God , which is so nothing much manifested , as in this act of his , concerning his good pleasure in the disposing of mankind . It is that summary doctrine of Gods glory . So that to suppresse , or supplant this truth , is to strip God of his excellent glory . It is the saying of a iudicious and learned Diuine , Viciatur & adulteratur Religio , simulac minimum aliquid detrahitur ex Dei gloria : Religion comes then to be corrupted and adulterated , when once Gods glory suffereth the least detriment or diminution . No ( say they ) wee doe not take away Gods glory ; for we acknowledge his preuenting grace . Iust so did those aduersaries in Augustines time , with whom he had to deale , of whom he saith : A Pelagianoru● porrò haeretica peruersitate tantum istiremoti sunt , propter quos hac agimus , vt licet nondum velint fateri praedestinatos esse , qui per Dei gratiam ●iant obedientes , atque permaneant , iam tamen fateantur , quod eorum praeueniat voluntatem , quibus datur hac gratia : Now these men ( saith hee ) with whom wee haue to deale , are so much remote from the Hereticall peruersnesse of the Pelagians , that although they will not be brought to confesse , that they which by the grace of God are made obedient and remaine so , are predestinated ; yet notwithstanding they confesse , that this grace preuents the will of those , to whom it is giuen . But how ? Augustine discouers their deceit ; Ideo vtique ne gratis dari credatur gratia , sicut veritas loquitur , sed potius secundum praecedentis merita voluntatis , sicut contra veritatem Pelagianus error obloquitur : This must be so ( forsooth ) lest grace should be thought to be giuen gratis , as the truth speaketh , but rather according to the merits of mans precedent will , as the Pelagian errour gain-saieth the truth . So that in the conclusion , the Pelagians and Pontificians , with their confederates , conspire in the maine , not onely to diminish , but euen to demolish the glory of God. The second precious thing which thou wouldest destroy , is the saluation of the elect : Thou to make a reprobate by thy carnall reason to become at the best a formall hypocrite , puffed vp with the swelling pride of his selfe-righteousnesse , wouldst destroy that gracious purpose of God , in sauing impotent man , which purpose of God is the onely cause of the effectuall sauing of men : For , take away this purpose of God , and no man should be saued . And not onely Gods purpose to saue some , whom he will , doth in time effectually bring them vnto the state of grace in Christ : but also is so farre from making them carelesse , as it makes them the more carefull to continue in the state of grace . Yea , not only so , but God doth endowe all his with a care , and minde , and will , and power , to continue in his fauour and grace . And to this end , all things worke together , cooperate for good to them that loue God , to them that are called according to his purpose . Hath God giuen me the grace of faith , to beleeue in his Sonne Iesus Christ , whereby I come now to know , what I knew not before ; namely , that I am of the number of Gods elect , preordained to saluation before the foundation of the world ? Am I hereupon carelesse how I liue , because I haue receiued the euidence of Gods fauour towards mee in Christ ? Nay , now I begin to be more carefull , than euer before , that I may also attaine to the end of my saluation . And I am so much the more encouraged hereunto , not onely because I am ordained of God vnto it , but because now the Spirit of Christ dwelleth in me , strengthening , incouraging , comforting , confirming mee more and more in the obedience of faith , and sealing me vp vnto the day of Redemption . I know that God hath appointed to saue me , but not without meanes . He hath made the meanes easie vnto me , and he hath giuen mee both a minde & power to obserue the conditions , where I , through carnall infirmity still dwelling in me , faile ; yet still the means is in my way , which is to be renewed by repentance , humiliation , and obedience . I cannot now euer be resolued , that because I know I am one of Gods elect , therefore I will sinne , and liue as I list : but because I am one of Gods elect , redeemed by Iesus Christ ; therefore my whole resolution is , continually to set forth the prayses of him , that hath called mee out of darknesse , into his maruellous light . St. Iohn was of another minde than these men , where , 1. Ioh. 3. speaking of our knowledge and assurance of our blessed estate , in , and through , and with Christ , he addeth , vers . 3. He that hath this hope , purgeth himselfe , euen as hee is pure . So that the more certaine our faith and hope is of eternall life , the more carefull it makes vs of fitting and preparing ourselues thereunto . For he that hath this hope , purgeth himselfe . Tell me : a Prince being borne heire apparant to a Kingdome , because he is assured that none can preuent him of his right , is he therefore carelesse of his course of life , running riot , and playing the young Prodigall , and not rather disposeth himselfe , or at least is carefully brought vp vnder Tutors and Gouernours for that end , that by learning obedience in his youth and nonage , he may know the better how to Command , when he comes to weald the Scepter ? Now the Child of God , by his new birth , is borne heire apparant to the kingdome of glorie ; therefore while he is in his minoritie , in the Principalitie of grace , and because now he hath many infallible arguments to assure him of the Kingdome , is he either himselfe so carelesse , or is his heauenly Father so improuident , as not euery way to furnish him with those graces , beseeming such a Prince , whereby he may in time be throughly furnished , and accounted worthy to sit with Christ in his Throne ? Because old Symeon had a reuelation by the Holy Ghost , that he should not see death , before he had seen the Lord's Christ : Did he therefore ( as knowing God to be true in his promise ) neglect his ordinary meate , and other meanes for the sustentation , and preseruation of his life , because he was to liue certainely vntill he should see the Lord 's Christ ? Because King Ezechias had a gracious promise from God , that he should recouer of his pestilent disease , and within three dayes be able to goe vp vnto the house of the Lord , and moreouer , that he had fifteene yeeres added of God vnto his dayes ; was Ezechias therefore carelesse of vsing the meanes for his recouery , which the Lord had prescribed , and so for the prolonging of his life , which the Lord had promised ? Did he not , according to Gods direction , take and apply the lumpe of dry Figgs to the plague-sore , and so recouered ? so that within three dayes he went vp vnto the house of the Lord , to offer the Sacrifice of praise . So the elect of God , being now effectually called to the state of grace , they haue a promise from God , that they shall neuer see death ( that spirituall death which Christ speaks of ) till they see the Lord 's Christ face to face , and know him by beatificall vision , euen as they are knowne : are they therefore carelesse of the spirirituall food of their soules , the Word and Sacraments , whereby they are preserued till they come to the fruition of this beatificall vision ? And being desperately sicke of the pestilence of sinne , and hauing health promised , and remedy prouided , are they therefore so carelesse , as not to put forth the hand of faith , to apply Christ , ( that lumpe of figgs , that cluster of grapes , that balme of Gil●ad ) to their pestilential sore , that recouering perfect health thereby , they may after three dayes be raised vp , and be able vpon the feet of their holiest affections to ascend vnto the house of the Lord , not made with hands , but eternall in the heauens , there to sing Haleluiahs of praise to God for euermore ? I will conclude this with S. August . first , for the confirmation of this Catholike truth ; Non solum ergo praedicatione praedestinationis ab hoc opers ( nempe , sanctificationis ) non impeditur ( electus ) verum ab hoc adiuuatur , vt cum gloriatur , in Domino glorietur : Therefore by the preaching of predestination , the elect is not onely not hindered from this worke , to wit , of sanctification , but also is helped hereunto , that when he glorieth , he may glorie in the Lord. And againe for confutation of Pelagian and Pontifician ( I had almost said also Arminian ) falshood , who say all with one voyce , Si non vultis obedientiam ad quam nos accenditis , in nostro corde frigesc●re , nolite nobis istam Dei gratiam praedicare , quam Deum dare ●atemur , quam et nos vt faciamus b●rtamini : If ( say the Pelagians ) ye will not haue that obedience , to which you inflame vs , to frieze in our hearts , do not preach vnto vs that grace of God , which we confesse God is the giuer of , and which you exhort vs to doe . Augustine thus concludeth against such : Ego autem nolo exaggerare meis verbis , sed illis potius cogitandum relinquo , vt videant quale sit , quod sibi pers●as●runt , praedicatione praedestinationis audientibus plus desperationis quam exhortationis afferri : hoc est enim dicere , tunc de sua salute hominem desperare , quando spem s●am non in seipso , sed in Deo didicerit ponere : cum propheta clamet , Maledictus omnis , qui spem pouit in homine : Now I will not exaggerate the matter with my words ( saith he ) but I rather leaue it to them to consider , that they may see what that is , which they haue perswaded themselues , that by the preaching of predestination , the hearers are possessed rather with desperation , then with exhortation : for this is all one , as to say , that then a man despaireth of his saluation , when he hath learned to put his hope not in himselfe , but in God : whereas the Prophet proclaym●th , Cursed is euery one that putteth his hope in man. Therefore , saith he , Miror , homines infirmitati suae se mall● co●mitter● , quam firmitati promissionis Dei : I wonder , that men had rather commit themselues to their owne infirmitie , than to the certaintie of Gods promise . But who be they that receiue not this Gospell of God ? The Apostle resolueth it , 2. Cor. 4. 3. If our Gospell be● hid , it is hid to them that are lost ; in whom the God of this world hath blinded the mindes of them that beleeue not , lest the light of the glorious Gospell of Christ , who is the image of God , should shine vnto them . And who are they that peruert the Scriptures to their owne destruction , but as St. Peter saith , the vnlearned and the vnstable ? such as are vnlearned in the mysterie of Christ , and vnstable in the faith of Christ. And euen that fore-cited place of Ezech. 18. which these men hold as the Cittadell and strongest Fort where they haue planted all their munition , is ( besides many other ) sufficient to argue their iudgement of too great le●ity . For what righteousnesse ( I pray you ) is that , which the Prophet there speakes of ? Is it that righteousnesse , whereby wee are iustified in Gods sight ? Nothing lesse . For that righteousnesse is properly the state of grace . Nay , it is plain , that the righteousnes there mentioned , is only a morall externall righteousnesse , such as we finde in Gen. 18. 26. What if there be fifty righteous in Sodome ? that is , so many morall men , that were not tainted with the crying sinnes of that City . Was there any other grace to bee expected among the Sodomites , than onely a restraining grace , which yet not ten in the whole City were found to haue ? And that the Lord speakes of morall righteousnesse here , reade the 5. 6. 7. 8. and 9. Verses of the same Chapter of Ezechiel . But it is there said , That a man shall liue in that righteousnesse , and shall not dye . True. But how liue ? Is it not spoken in regard of temporall death , and temporall iudgements , threatened in the former Chapter , to which also the Prouerbe in the 18. Chapter hath reference ; which Prouerbe also gaue occasion to this whole Chapter ? Where the Lord she wing himselfe to be an vpright and vnpartiall God , both iust and mercifull , concludes with an exhortation to repentance and conuersion ; which is the proper vse and vp-shot ( as wee said before ) of all such places of Scripture . But to conclude hence , that because it is said here , If the righteous forsake his righteousnesse : that therefore Gods elect may fall finally from grace : What is it else but to conclude , That all that are called righteous in the Scriptures , are the elect of God ; and so consequently , that the very Elect may fall finally from grace ; and also that those righteous , mentioned Matth. 9. 13. whom Christ came not to call , if they perseuere in that their Pharisaicall righteousnesse , shall not dye , but therein liue eternally . But for as much as these Pontifician Pelagians , or call them what you will , howsoeuer their Doctrine goe as yet vailed , as wanting fit opportunity to venditate it self publickly vpon the Stage , although it begin to vent it selfe already , not in obscure corners , but in the Scorners Chaire , as hauing no small Patrons and Aduocates to plead its cause , if the season serued : yet because this Canker begins to spread it selfe , yea euen in the purest Church of Christ ; nay , ceazing vpon the very eyes themselues , so that in time wee may feare , lest as Laban , they obtrude vpon vs bleare-eyed Leah , in stead of cleare-eyed beautifull Rachel ; not wanting plausible reason to make it good , how contrary to faith soeuer , as Laban did , saying it was not the manner of the Countrey . Let these for the better commendation of their politicke Doctrine , giue vs some taste and proofe of the goodnesse of it . It seemeth they haue much to say for themselues : but if their Doctrine be built vpon such firme ground of policy and wisdome , as ( seeing Gods wisdome is no longer able to do it ) to make men more carefull of liuing well , let these great Reformers of the world giue vs a precedent in the reformation of their owne house * . No doubt these men are of a most refined stampe , subli●●●ted to the very quintessence of humane purity , and perfection of vertue . Well , audiamus bellum puerum , as Cato said : Let vs heare , nay let vs see , these faire Lamia's . Indeede deformed Lamia , being finely flowted by the Orator , for his p●●ting , could answer for himselfe , Vn●●um mihi fing●r● non p●tui , ingenium potui : I could not frame vnto my selfe a faire feature , but wit I could . Then said Cato , Audiamus disertum : Let vs heare the witty youth . But these men haue been able to frame vnto themselues both beauty and wit ; wit , to in●●nt and compose a new plat-forme of vertue , a new way to Heauen ▪ and beauty to expresse this vertue , and to demonstrate this way with the very hand of their owne immaculate exemplary life . Let them therefore come forth vpon the Stage , and act before vs but a Scene of their Christian life . Wee are willing to be Spectators of this rare spectacle , and will be as beneuolous to giue them a Plaudite , if they deserue it , as by their fame and claime we are erected to a high expectation of their performance ; for we expect to see them act the parts ( not as common Actors and Comedians act others good parts vpon the Stage , whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Hypocrites haue their names , as Gregory saith , Haereticorum hypocrisis decoros ipsos hominibus ostendit : The hypocrysie of Heretickes makes them appeare beautifull vnto men : ) wee expect ( I say ) to see them act the parts , not of the ordinary ranke of morall men ; but as they professe to goe before others in learning and wit : so let them goe before all men in sanctity of life and conuersation : which if they doe not , their owne Doctrine shall turne to their greater condemnation . For seeing they attribute so much to their naturall abilities , if they make it not good in their owne practice , God will say vnto them , Out of thine owne mouth will I condemne thee , thou euill seruant . Hast thou so much power to doe good , and dost it not ? If the Lord condemne that feare at the best , which is taught towards him by the precepts of men : how shall hee confound those , that for all their humane politicke precepts , come infinitely short of the feare of God in their liues ? But if not only defect of the true feare of God be found in them , but excesse of all corruption doe beare sway in their lusts , if they be extreame proud , couetous , ambitious , malicious , contemners of the true seruants of God , if back-biters , selfe-louers , louers of pleasures more than louers of God , hauing a forme of godlinesse , but denying the power thereof : what reward shall they haue for all their new deuices and quaint doctrines ? What honour with God ? What credit with men ? What comfort in themselues , but horrour of conscience ? What else can bee expected of such , as haue lost , or neuer had the true faith ? Can a bad tree bring forth good fruit , saith Christ ? Gregory compareth such to brazen Pipes , Sonum bene loquendi habent , sed sensum bene viuendi non habent : They haue the sound of saying well , but they haue not the sense of liuing well . But take their workes at the best , yet seeing they flowe not from the holy roote of sound faith , they are but as many flowers , whose colour is beautifull , but their sauour banefull . Such do stincke odious in the pure nostrils of God : yea they are abominable to the Church of God. As the same Gregory saith ; Quia nonnunquam haeretici , quanto magis in perfidiae errorem dilabuntur , tanto amplius in exteriori sese operatione custodiunt , ita vt agere prae caeteris magna videantur : sancta vniuersalis Ecclesia cuncta eorum opera despicit , quae ex authoritate fidei non prodire perpendit : Because some times hereticks , the more they sinke into the errour of perfidiousnesse , so much the more warily doe they keepe themselues , in their exteriour operation , so that they may seeme in comparison of others , to doe great things : the holy vniuersall Church doth despise all their workes , which it confidereth not to proceede from the authority of faith . Now hauing spoken of the nature of Predestination , according to the expresse tenure of the holy Scriptures ; come wee to set downe the certainty of Catholicke and true iustifying Faith , in regard of the certainty of predestination vnto grace , and of perseuerance therein vnto glory . The Pontificians alledge and obiect , That we cannot be certaine of our saluation , but depend alwayes doubtfull , because ( say they ) we cannot know who is predestinate , and who shall perseuere in grace without speciall reuelation . Now true it is , that no beleeuer can know whether another be predestinate , or shall perseuere , but by speciall reuelation . Samuel came to know King Saul to be a reprobate , by speciall reuelation . Ananias came to know persecuting Saul to bee an elect vessell , by speciall reuelation . So Paul came to know , that Clement , and other his fellow-labourers , had their names written in the Booke of life . Againe , no man , how wicked souer , can know or conclude with himselfe , that he is a reprobate , but eyther by diuine reuelation ; as Saul came to know this by Samuel from God , or else by the effects of finall impenitency and desperation : such as commit the sinne of the Holy Ghost especially . But that euery true beleeuer may , and doth come to know himselfe to be of the number of Gods elect , and predestinate vnto life , and that not onely by extraordinary reuelation from the Spirit of God , but by the illumination of iustifying Faith , and consequently is hereby assured of his perseuerance in grace vnto glory ; is a Doctrine most euident in the holy Scriptures . Two generall points therefore come here to be handled : First , that euery true beleeuer in Christ , may and doth certainly know , that hee is one of the number of Gods Elect. Secondly , that euery true beleeuer may , and doth know certainly , that he shall perseuere in grace vnto glory . For the first of these : Euery true beleeuer in Christ , may and doth certainly know , that hee is one of the number of Gods Elect. And this hee knoweth first by Faith. The Faith of Gods Elect is as a chrystall perspectiue glasse , though which euery true beleeuer clearely seeth himselfe enrolled in the Booke of life : Reioyce in this , saith Christ , that your names are written in Heauen . Now how can any man reioyce of that , whereof hee is vncertaine and doubtfull , and which he knoweth not ? So that for the Elect to reioyce , that their names are written in Heauen , in the Booke of life , must needes imply a certaine knowledge , that we are of the number of those , whose names are written in the Booke of life ; as also some in the Trent-Councell iudiciously alledged from this very place . But the aduersaries obiect , that this was spoken in especiall to the elect Disciples , to whom Christ gaue a speciall reuelation of their election . I answer with Augustine vpon these very words of the Gospell of Christ , In this reioyce ▪ that your names are written in Heauen : Nullus fidelis habet spem , si nomen eius non est scriptum in coelo : No faithfull man hath any hope , if his name bee not written in Heauen . So that Augustine applyeth this speech of Christ to all the faithfull . As hee there saith , Non eos voluit gaudere ex eo , quod proprium habebant , sed exeo , quod cum caeteris salutem tenebant . Inde voluit gaudere Apostolos , vndo gaude● & tu . Christ would not haue his Disciples to reioyce of that , which they had proper to themselues ( namely , of casting out Deuils , and of doing miracles ) but of their owne saluation , which they had common with others . For that very cause would hee haue his Disciples reioyce , for which thou also reioycest . Omnium fidelium , qui diligunt Christum , qui ambulant viam eius humiliter , quam ipse docuit humilis , nomina scripta sunt in Coelo . Cuiusuis contemptibilis in Ecclesia , qui credit in Christum , & diligit Christum , & amat pacem Christi , nomen scriptum est in Coelo ; cuiuslibet quem contemnis , &c. The names of all the faithfull , which loue Christ , which humbly walke in his way , which his humble selfe prescribed , are written in Heauen . The name of euery contemptible one in the Church , which beleeueth in Christ , and loueth Christ , and loueth the peace of Christ , is written in Heauen ; euen of euery one , whom thou contemnest . And what comparison between such a one , and the Apostles , who did so great miracles ? And yet the Apostles are checked , because they reioyced in a priuate good , and are charged to reioyce of that , whereof euen that contemptible one reioyceth . So Saint Augustine . So that the Apostles reioycing , that their names were written in Heauen , was not peculiar to them , but common to euery true beleeuer , the most contemptible whereof , is no lesse commanded to reioyce , that his name is written in Heauen , than the Apostles themselues were . If therefore all the faithfull must reioyce , that their names are written in Heauen , then they must needes certainly know , not coniecturally suppose , or vainely presume , that they are of the number of Gods Elect. For else , to reioyce of that , whereof they haue no certaine knowledge , were but the flash of a false ioy . But Christ bids vs reioyce truely and really . All therefore , whose names are written in Heauen , know it to bee so , sith they are bid to reioyce or it . And if this knowledge come not but by reuelation , yet it is no speciall reuelation to some few beleeuers onely , but it is giuen to all true beleeuers in common . Yea , all the elect , euen euery true beleeuer , knoweth this by his Faith , and the fruits of it , as Hope and Loue , &c. This the Apostle sheweth , 2. Cor. 13. 5. Examine your selues , whether yee be in the Faith ; prooue your owne selues . Know yee not your owne selues , how that Iesus Christ is in you , except yee be Reprobates ? A most emphaticall speech . Examine : What ? your selues . Wherein ? Whether yee be in the Faith : yea , Prooue your owne selues herein : And let this be the proofe of your Faith , to know your selues to be in Christ , and Christ to be in you . For this is proper to the elect of God , yea , to all the elect in Christ , to know themselues to be of that number , euen by the proofe and testimonie of their Faith. Which knowledge hee who neuer hath , is a Reprobate , by the Apostles Sentence . For if Christ be in you , then are you of the number of Gods elect : and Christ dwelleth in vs by Faith ; and by Faith , wee know that Christ dwelleth in vs ; by which , wee know that wee are not Reprobates : And if wee know wee are no Reprobates , then wee know certainely , that wee are of Gods elect . Hereupon Saint Augustine sayth : Fides , quae per dilectionem operatur , si est in vobis , ●am pertinetis ad praedectinatos , vocatos , iustificatos ; ergo crescat in vobis : Faith , which worketh by loue , if it be in you , you doe now belong to the number of the Predestinate , of the Called , of the Iustified ; therefore let Faith grow in you . Saint Iohn also sheweth this excellently , saying , Hee that beleeueth in the Sonne of God , hath the witnesse in himselfe . So that our Faith in Christ , is our infallible witnesse , that wee are Christs , and Christ is ours ; and so consequently , that wee are predestinate and elect in Christ. For if any man doubt of this Record of Faith , what it is , and wherein it consisteth , the same Apostle makes it yet more euident , ( Verse 11. ) saying ; And this is the Record , that God hath giuen to vs eternall life , and this life is in his Sonne . And can wee haue this Witnesse , this Record of Faith in our selues , and not thereby certainely know , that wee are of the number of Gods elect , when wee thus finde the infallible proofe and effect of it in vs ? Eternall life is the infallible effect of our election . But by Faith wee know that wee haue eternall life : For this is the Record , euen our Faith. Yea , this infallible knowledge is that which the Apostle doth purposely write , to informe vs of : For Verse 13. he sayth , These things haue I written vnto you that beleeue in the Name of the Sonne of God. To what end ? That yee may know : What ? That yee may know , ( not , that yee may haue some probable coniecture , but that yee may know ) What ? that yee haue eternall life : Not onely that yee shall haue it , but that yee alreadie haue it ( than which , nothing is more sure and certaine ) and that yee may beleeue on the Name of the Sonne of God. And this is the confidence that wee haue in him , &c. Now , hath euery true Beleeuer eternall Life ? And doth hee know this by Faith ? And doth hee not then know , that hee is of the number of Gods elect ? Let all Pontifician Sophistry heere stoppe the Mouth of Contradiction : Let it submit to the inuincible and cleare Truth of God. Thus hauing declared the infallible certaintie of Saluation , sealed vnto vs by a liuely iustifying Faith ; which makes a man so perswaded of his Election and Predestination , as that it makes him to reioyce that his name is written in Heauen : it followeth now , in the next place , to shew the certaintie of Faith , as touching our perseuerance vnto the end . Now our perseuerance in Grace , is a necessarie consequent effect of our Election and Predestination in Christ vnto Glory : So that being sure wee are of the number of Gods Elect , wee are also sure , that wee shall also continue and perseuere in Grace vnto the end , whereunto wee are elected . As Augustine sayth : Quis in ●ternam vitam potuit ordinari , nisi perseuerantiae dono ? Who could be ordained to eternall Life , without the gift of Perseuerance ? So that for a man to know hee is written in the Booke of Life , of Gods Election , is consequently to know , that hee shall perseuere vnto the end . Doe wee know , that God loues vs in Christ ? Then doe we also know , that vnto the end hee loueth vs. Wee know , that he that hath begun the good worke of Grace in vs , will also performe it vnto the end . Wee know , with the Apostle , that nothing shall separate vs from the loue of God , which is in Christ Iesus our Lord. The Pontificians would faine restraine the Apostles perswasion , and extend it no farther than to himselfe , as a speciall reuelation of the certaintie of his owne saluation . But hee sayth expressely , Nothing shall separate Vs ; hee sayth not , Mee alone , but Vs. As hee plainely expresseth elsewhere , saying : Wee know , that if our Earthly House of this Tabernacle were dissolued , wee haue a Building of God , a House not made with hands , eternall in the Heauens . Hee sayth not onely , I know , but Wee know . Saint Augustine vpon these words of Christ ( You haue not chosen me , but I haue chosen you , and ordained you , that yee should goe , and bring forth fruit , and that your fruit should remaine ) sayth thus Quibus verbis eis non solùm iustitiam , verùm etiam in illa perseuerantiam se dedisse monstrauit . Christo enim sic eos ponentev●●ant , & fructum afferant , & fructus eorum maneat : quis , audeat dicere , Forsitan non manebit ? Sine poenitentia sunt enim dona & vocatio Dei , sed vocatio eorum , qui secundum propositum vocati sunt . Pro his ergo interpellante Christo , non deficiet fides eorum , sine dubio non deficiet vsque in finem : that is , By which words of Christ , sayth Augustine , hee declared , that hee gaue vnto them not onely Righteousnesse , but also Perseuerance in the same . For , Christ so ordayning them , that they should goe , and bring forth fruit , and that their fruit should remaine ; who dare then say , Perhaps it shall not remaine ? For the Gifts and Calling of God ( to wit , the Calling of those , who are the Called according to his purpose ) are without repentance . Christ therefore making intercession for these , their Faith shall not faile , without doubt it shall not faile vnto the end . Who then shall dare to say the contrarie ? Yes ▪ the all-daring Pontificians dare say , Forsitan non manebit ; Perhaps Faith shall not remaine : and , It is doubtfull whether such Faith shall continue vnto the end . But me thinkes I heare the Pontificians say , Saint Augustine doth not yet say , That the Elect doe know certainely , that they shall perseuere vnto the end . No ? Quis audeat dicere , Forsitan non manebit ? Who dare say ▪ Perhaps it shall not continue ? And shall the Elect themselues , who bring forth this Fruit , and haue this Faith , say , Perhaps they shall not perseuere ? Or , that their perseuerance is doubtfull ? Yea , if none ought to doubt of it , much lesse themselues . The same Augustine sayth againe : Quando r●gauit Christus , ne fides Petri deficeret , quid aliud r●gauit , nisi vt haberet in fide liberrimam , fortissimam , innictissimam , perseuerantissimam voluntatem ? When Christ prayed , that Peters Faith should no● faile ; what else did he pray for , but that in his Faith hee might haue a most free , most firme , most inuincible , and most perseuering Will ? And Christs prayer cannot bee in vaine , as Augustine sayth . Now , if Faith haue a most constant Will to perseuere , doth not the Faithfull certainely know that hee shall perseuere , sith hee cannot but know his owne Will ; as also , that this Will of his is established by Christs effectuall prayer ? Hence , Saint Augustine to Consentius , sayth : Quis ita euanescat , vt existimet Petrum hoc habuisse in corde , quod in hee , quando Christum negauit ? Nempe in illa negatione ●ntus veritatem tenebat , & foris mendacium proferebat : Who so vaine , as to thinke , that Peter had that in his heart , which hee had in his mouth , when hee denyed Christ ? For in that denyall , hee held the Truth inwardly , and vttered a Lye outwardly . But ( say they ) this was spoken specially to Peter . No , sayth Saint Augustine : Dic●nt● Christ● , R●gaui pre te , ne deficiat fides tua ; intelliganius ei dictum , qui adi●icatur super Petra●● ▪ Christ saying , I haue prayed for th●● , that thy Faith faile not : let vs vnderstand it to bee spoken to him , who is built vpon the Rocke . By which place wee see , that Saint Augustine did neyther hold Peter to bee the Rocke : nor that stability of Faith was giuen to him alone , but to euery one built vpon the Rocke . But the Pontificians obiect , that both Saint Augustine and others doe say , that God onely knoweth who are the predestinate vnto life . And Bernard saith , Solus Deus scit , quos elegerit à principio : Onely God knoweth whom he hath chosen from the beginning . I answer , that when Bernard or Augustine , &c. say thus , it is euident they meane , that God onely knowes this secret immediately , and of himselfe alone ; also from eternity , and before the elect themselues , namely , before their effectuall vocation , come to know it : but that the Saints themselues , being now effectually called , doe know this mediately ; to wit , by meanes of their Faith giuen them of God , and by the infallible testimony of the Spirit of Christ dwelling in all the faithfull : let vs heare what Bernard saith ; Quando sine testimonio electos suos deserat Deus ? Aut certè quaenam eis esse poterat consolatio inter spem & metum , sollocitudine anxia fluctuantibus , si nullum omnino electionis suae habere testimonium mererentur ? When doth God leaue his elect without witnesse ? Or what consolation , I pray you , could they haue floating in an anxious doubtfulnesse betweene hope and feare , if they could obtaine no testimony at all of their election ? Quam enim requiem haben● potest spiritus noster , dum praedestinationis suae nullum adhuc testimonium tenet ? For what rest can our spirit haue , while it retaineth as yet no testimony of its predestination ? And for perseuerance the same Bernard saith : Quis nos separabit à charitate Dei ? Hoc glutine , ●gglutinauit nos sibi ille di●inus intuitus à constitutione mundi , vt essemus sancti , & immaculati in conspectu eius , in charitate . Scimus enim , quiae qui natus est ex Deo , non peccat , qui● generatio coelestis seruat eum . Generatio coelestis est aeterna praedestinatio , qua Deus pr●uidit eos conformes fieri imagini Filij sui . Ex his nullus peccat ; id est , in peccato perseuerat : quiae no●it Dominus qui sunt eius , & propositum Dei manet immobile : Who shall separate vs from the loue of God ? With this glue , that diuine looke and respect of God vpon vs hath from the foundation of the world cemented vs vnto himselfe , that wee should be holy , and without blame before him , in loue . For wee know , that hee that is borne of God , sinneth not , because the heauenly generation preserueth him . The heauenly generation is the eternall predestination , whereby God did fore-see , that wee should be made conformable vnto the image of his Son. Of these , none sinneth ; that is , none perseuereth in sin , because the Lord knoweth who are his , and the purpose of God abideth vnmoueable . So Bernard . Now of the certainty of Faith in the particular apprehension and application of the whole mystery of our redemption , wee haue spoken largely before in the fifteenth Chapter . Onely let mee adde here one saying of Bernard : Noli me tangere ( inquit , Iohn ▪ 20. ) hoc est , desuesce huic seducibili sensui : innitere Verbo , fidei assuesce : fides nescia falli ; fides inuisibilia comprehendens , sensus penuriam non sontit . Denique transgreditur fines etiam rationis humanae , naturae vsum , experientiae terminos . Disce id habere certiùs , id tutiù● sequi , quod illa suaserit . Nolime tangere : nondum enim ascendi ad Patrem meum ; nam tangi à fide voluit : Touch me not , saith Christ ; that is , dis-wont thy selfe with this seducible sense : rest on the Word , acquaint thy selfe with faith ; faith that knowes not how to bee deceiued ; faith that comprehendeth things inuisible , doth not feele the want of sense . For it transcendeth the bounds euen of humane reason , the vse of nature , and the limits of experience . Learne to account that for more certaine , to follow that more safely , which faith shall perswade thee of . Touch me not ; for I am not yet ascended to my Father ▪ is as if he had said , he would then be touched by faith ▪ Besides the sure and viue testimony of faith , we haue the attestation of Gods holy Spirit , the testimony whereof is no lesse infallible , than it is most euident in the heart of euery true beleeuer . This holy Spirit assureth all those , that beleeue in Christ , and belong to him , both of their election and perseuerance . This Spirit witnesseth to our spirits , that wee are the Sonnes of God ; that 's for our election and adoption : and the Apostle addes , If sonnes , then also heires , yea coheires with Christ of his Kingdome : that 's for our perseuerance . This Spirit sealeth all beleeuers , and is the earnest of our inheritance . Till when ? Euen vntill the redemption of the purchased possession , vnto the praise of his glory : that is , vntill the consummation of all our blessednesse in and with Christ. Therefore is the Holy Ghost the seale and earnest , euen of our perseuerance vnto glory . This Spirit is that Annointing , whereof Saint Iohn speaketh , The annointing , which yee haue receiued of him , abideth in you . And againe , Hereby wee know , that hee abideth in vs ; by the Spirit , which he hath giuen vs. And againe , Hereby wee know , that wee dwell in him , and hee in vs , because hee hath giuen vs of his Spirit . The Pontificians , and Vega by name , being consciously conuict , and pressed with these cleare euidences , are faine to flye to most miserable shifts and euasions . Forsitan , &c. saith Vega : * Perhaps it appeareth more probable , that eyther Saint Iohn spake these things of himselfe onely , and his fellow-Apostles : or else , that hee speakes not here of the mansion and habitation of the Spirit in some particular persons , but of his generall residence in the Church . Yea moreouer , saith hee , that testimony , whereby Paul proueth , that the faithfull doe not vnfitly call God Father , as wee call him in the Lords Prayer , is not any inward testimony , whereby the Holy Ghost doth testifie to euerie righteous man , that hee is absolutely the Sonne of God by grace : but this testimony ( forsooth ) is that glorious and most excellent testimony , whereby the Holy Ghost , by admirable signes and wonders , and peculiarly by his visible descending ( Acts 2. ) hath openly testified to all the world , that they are the Sonnes of God , which did receiue the Faith of Christ , and his Baptisine . But to assay to answer these Pontifician Peraduentures , and seeming Probabilities , what were it else , but to goe about to shape a coate for the Moone ? Such lunaticke interpretations , such miserable tergiuersations , such slye euasions , such absurd and senselesse shifts , such false and profane glosses , deserue no other answer than to be hissed and exploded out of euery common Schoole , yea whipped also and lashed out of Gods Sanctuary , for such their monstrous and shamelesse profanation of the sacred Truth . FINIS . Notes, typically marginal, from the original text Notes for div A17308-e200 Bellarmin . de Iustif. l. 1. c. 4. Act. 19. Hist. Con● Trid. lib. ● . Concil . Trid. Se●● . 6. Proem . cap. 2. 5. 7. Be●n . Serm. ●● Clerum . Et super Cant. Serm. 33. See Bulla Pii super confirmatione Con● Trid. & super Forma iuramenti profes●●nis fidei . a Luke 2● ▪ ●1 . Amb. de fide l. 1. c. 8. Hier. ad Ctesiph . de libero arbitr . contra Pelag. Ep. 3. Notes for div A17308-e930 Concil . Trid. Ses. 6. cap. 5. Ibid. cap. 6. Free-will the mother of Romes preparatory workes . Vega lib. 6. de preparatione adultorum ad Iustif. cap. 12. * Per ●am paenitentiam , Which I translate Penance , according to the vsuall and vulgar language of their Rhemes Testament : nor haue they any other repentance but Penance . Can. 1. Biel dist . 14. lib. 3. ●u●st . 2. Aqu. 72. qu. 114 art . 3. c. & . 6. c. Aqu. 12 qu. 114 a. 6. c. quian . homo &c. The vanity and incongruitie of Popish preparation . Concil . Trid. Ses. 6. cap. 6. Aqu. 12. quaest . 114. art . 7. c. * This Councell speakes of a former and later grace , but names them not . Ses. 4. cap. 5. Concil . Trin. Ses. 6. Can. 5. a Hoctè Richardus ( de statu inter hom . cap. 12. ) Cum audis liberum arbitrium esse captiuum , nihil aliud intellige , quàm infirmum , & natiuae potestatis virtute priuatum . Andr. Vega lib. 15. de vera & ficta iustif . cap. 4. Concil . Trin. Ses. 6. cap. 5. Prima gratia seu gratia gr●tis data : secunda gratia , seu gratia gratum faciens . Romes first and second grace . Aqu. 12. qu. 114 art . 3. 6. Aqu. 12. qu. 114 art . 5. ad 2. Aqu. 12. qu. 114 art . 3. c. Vega de meritis ex Congruo iustif . cap. 7. Ibid. propos . 3. A notable Pontifician shift . Ibid propos . 4. Fides & alia bona opera , quibus disponimur ad gratiam gratum facientem , qua formaliter iustificamur , & fimus accepti Deo , meritoria suntex Congruo eiusmodi gratiae , & nostrae iustificationis . Soto de nat . & grat . lib. 2. cap. ● de merito ex congruo . What the ancient Fathers vnderstood by the word Merit . August . Aug de tempore ●er . 35. * Greg. in Euang . hom . 34. * See Histor. Concil . Trid. lib. 2. Pontificians can with facility reconcile flat contradictions . Si quis dixerit , hominem suis operibus , quae vel per humanae naturae vires , vel per legis doctrinam fiant , absque diuina per Iesum Christum gratia , posse iustificari coram Deo , Anathema sit . Can. 1. Io● . Sarisbur . in Polychron . lib. 6 cap. 4. Greg. Past. Curae pars 3. admon . 33. Qui morbum suum nescit , quomodo medicum quaerit ? maior enim , quò citiùs , quia sit culpa , agnoscitur ▪ eo etiam celeriùs emendatur : minor verò , dum quasi nulla creditur , eò peiùs & securiùs in vsu retinetur . a Rom. 7. 18. b Gen. 6. c Rom. 7. 13. Ses. 6. Can. 7. Si quis dixerit , opera omnia , quae ante iustificationem fiunt , quac unque ratione facta sunt , verè esse peccata , vel ●dium Dei mereri , &c. Anathema sit . a Pelagians & Pontificians compared together . b Aug. contra Pelagianos . lib. 3. in fine . tom . 7. Aug. contra Iul. Pelag. lib. 4. cap. 3. tom . 7. Obiection . Answer . Why Romes doctrine of preparation is hereticall & antichristian . To receiue Christ , is to beleeue in him . Vega de meritis ex congruo iustif . q. 7. Vega de argum . pro ●●ces . bapt . cap. 15. Vega lib. 8. cap. 11. de argum . contra iustif . merit . ex congruo . * He should say , Romane-Catholickes . Pontificians make Philososophy a rule ▪ for Diuinitie . A promonition . Aug. de praed . & grat . tom . 7. Aug. tract . 3. in Ioh. 1. Ambros. de v●lat . Gent. lib. 2. cap. 8. & ibid. lib. 1. cap. 9. Chrysost. in Rom. hom . 5. & 17. Aug. de praedest . sanct . cap. 12. Aug. in ex pos . Epist. ad Galat Aug. ad Simplicianum ▪ l. 1. q. 2. tom . 4. Aug. in Psal. 118 concio 7. Aug. Epist. 105. ad Sixtum Com-praesbyt . Bern. in Cant. ser. 17. Ibid. August . Aqu 82. q. 11● . Note the practice and common opinion of the Church of Rome in the point of merit of workes : w c● is nothing else but the fruit of this their doctrine , which snake-like lurketh vnder the greene leaues of subtile hypocrisie . Bern ▪ de gratia & libero arbit . Concil . Trid. Sess. 6. cap. 5. & 6. What free will is left in vs in the state of corruption . Bern. Ambros. de vocat Gentium l. 1. cap. 2. Chrys in Matth. 21. hom . 37. tom . 2. 1 Kings , ● . ●6 ● Free-will in corrupt nature Matth. 16. 17. 1. Cor. 2. 14. Aqu. 12. qu. 114 cap. 2. Aqu. Su● . q. 22. art . 6. cap. ● . Acts 16. 14. Iohn 17. 3. Esa. 53. 11. Aug. Enchir. ad Laurent . tom . 3. Libero arbitrio ●alè v●ens homo , & se perdidit , & ipsum . Ezech. 11. 19. Obiection . Aug. contra duas epist. Pe●ag . ad Bonif. ●ib . 2. Bern. de gratia & libero arbitrio . What Free-will is . Aug. de peccat . orig . contra Pelag . & Celest. lib. 2. tom . 7. Obiect . Hier. ad ●te●●phon . epist. 13. part . 1. tract . 2. Reasons ouerthrowing Popish preparation . Ioh. 3. 8. Luke 11. 20. 21 Cant. 1. 4. Aug de spiritu & litera ad Marcellinum . tom . 3. Ipsum velle credere , Deus operatur in homine , & in omnibus misericordia eius praeuenit nos . And Tract . 26. in Ioh. 5. tom . 9. Si trahimur ad Christum , ergo inuiti credimus . At credere nemo potest , nisi volens . And , I lle quippe trahitur ad Christum , cui datur , vt credat in Christum . Aug. contra duas Epist. Pelag. ad Bonif. l. 1. Ier. 31. 18. 19. Obiect . Ans. Concil . Trid. sess . 6. can . 7. Obiection . Answ. Obiection . Answ. Obiect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Obiect . Ans. Iames 4. 6. ● . Kin. 4. 35. Matth. 25. Oleum & opera per diderunt . Rom. 11. 24. Gen. 19. 11. Reu. 11. 8. Concil . Trid. Ses. 6. cap. 7. * What they meane by sanctification and renouation , may be seene chap. 13. to wit , pilgrimage , vigils , almes ( specially to the Friars ) Pater nosters , Auemaries , oblations , fastings , vowes of chastitie , &c. also sacramentall confession , and satisfactions . chap. 14. ● Hist. Concil . Trid. Soto de nat . & grat . lib. 2. c. 20. Soto de n●t . & grat . lib. 2. c. 6. quo termini controuersiae exponuntur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iames 2. Rom. 3. 28. Vega de descript . iustif . l. ● . in c. 4. decreti de iustificatione . cap. 11. Soto de nat . & grat . lib. 2. c. 20. Vega de vera & ficta iustif . lib. 25. cap. 2. * Latinè dicere . Ibid. Greg. moral . lib. 1. cap. 37. Aug. Soliloq . lib. cap. 15. tom . 9. ●●llar ▪ de iustif . ● . ● . 6. 8. Aug. de spiri● & litera ad Marcellinum tom . 3. This place makes amen● for that othe● De praed . san● l. 1. c. 7. Bern. de a●●●● ciat . Maria. Ser. 1. Iob. 38. & 40. Condemnation by way of opposition , implyeth iustification . Templer . Metaph . lib. 3. cap. ● probl . 9. Soto de nat . & grat . lib. 2. cap. 5. in fine ▪ Obiect . Vega de iustif . quast . 1. 〈◊〉 . 11. Aug. expos . in Ioh. 11. tract . 9. Luke 8. 46. * Cognitione ●ui . 2. Cor. 5. 2● . Aug. Enchirid. cap. 41. Bern. epist. 190. ad Innocent . Rom. 6. 20 Esay 53 ▪ Lyra vpon ●his place . Pet. 2. 24. ●say 53. 12. Zach. 3. 3● Chrys. ex vatii in ▪ Mat. loci● . hom . 6. Esa. 61. 10. Glos. ordin . Ambros. lib. 2. de Iacob & vita beata . Aug. de temp . ●arb . serm . c. 7. Luke 4. 29. O admirable concourse of Gods wisedome and iustice . 2. Chron. 19. 6. Prou. 28. 27. ●enec . in Medea Matth. 27. 18. Matth. 27 , 24. Ambro● . in Psal. 39. tom . 4. Esay 53. 9. Rom. 5. 9. 1 Thes. 1. 10. Imputation negatiue and affirmatiue . Psal. 32. 1. 2. Rom. 4. 7. 8. Esa. 9. 6. Christs both actiue and passiue obedience imputed to vs. Esa. 26. 12. Phil. 2. 7. Mar. 10. 45. Luke 17. 19. Ioh. 17. 19. Ioh. 17. 19. Rom. 4. 6. The righteousnesse of his life , was as a perfume to to make his passion a sweet-smelling sacrifice . Stella in Luc. cap. 4. init . Luke 11. 24. 1 Cor 1. 30. Rom. 10. 6. Hist. Co●cil . Trid. l● . p. 157 Latina editi●● . Vega de vera & ficta iustis . lib. 15. cap. 2. Ambros. in Psal. ●9 . Ambr. in epi● ad Gal. cap. ● Aug de spir●liter . ad Mar● tom . 3. Aug. Psal. 32. ●x●● ●g . ad Sim● . lib. 1. qu. 2. Aug. epist. 106. Bonifacio out Paulino . Aug. expos . epist. ad Galat. lib. Iust. Mart. in epist. ad Diog. Bern. serm . ad milit . temp . c. 11 Ibid. Bern. epist. 190. ad Innocent . Ambros. ●r●t . ad Auxent . pest epist. 32. Cyril in Esai . lib. 5. cap. 59. in fine . Corde creditur ad iustitiam , ore autem fit confessio ad salutem . Accepimus itaque à Deo verbum fidei , & confessionem . Quod quidem salutare est , & iustitiam conciliat . Iustificat enim sic impium Christus , quod & palam clamitat : Ecce , deleui vt nubem iniquitates tuas , & vt caliginem peccata tua . Hoc enim verbum fidei in nobis erit perpetuò , & de ore nostro non cessabit , sed illud ad posteritatem vsque transmittemus : sie enim iustificabuntur & posteri . Si enim semper ▪ Christus sit & Deus & Dominus , nunquam definet fidei eius confessio apud eos , qui illius apparitionem ag nouerunt . Concil . Trid. Ses. 6. cap. 7. & Can. 11. Concil . Trid. Ses. 6. cap. 7. Concil . Trid. Ses. 5. cap. 8. Can. 9. & 11. Vega de iustisgrat . fide &c. qu. 2. Prima conclusio . Vega de pracipua causa iustific . qu. 3. Vega de iustifgrat . &c. qu. 1. propos . 2. Vega de praecipua causa iustif . quaest . 3. Vega's fiue reasons , why iustification is by the Apostle oftner attributed to faith , than to other vertues ▪ Aug. ibid. c. 7. Popish vnion . Rom. 4. 24. Vers. 16 ▪ Vers. 12. ●●rn . in Ca●t . ser. 17. Aug. de verbis Apost . ser. 14. tom . 10. ●●ncil . Trid. ●●s . 6. cap. 7. Vega de lust ; 〈…〉 & grat . q● . 1. Ibid. q. 2. Aug. in Iohan. Tract . 29. Aug. in Psa. 77. Aug. de verbis Dom. in Euangsecund . Ioh. ser. 61. Aug. secund . ●oh . ser. 60. de ●erbis Dom. Aug. epist. 120. ad Hon●rat . cap. 20. ●ern . de consid . ● . 5. cap. 8. Bern. super Cant. ser. 71. Ioh. 15. 5. Phil. 2. 13. Esa. 10. 15. Esa. 26. 12. ● . Sam. 9. 2. Sam. 19. Horace . Pro. 20. 6. Gal. 2. 20. 1. Cor. 12. 12. Psal. 13 ● . Ephes. 5. 1 Cor. 6. 17. Psal. 104. Psal. 145. ●hes . 2. 20. 21. ●hn 15. 4. 5. ●om . 11. 24. ●hes . 5. 25. ●hes . 4. 15. 16. ●euel 1. 6. Vega l. 10. de i● aqual . grat . & gloriae iustoru● cap. 8. The title whereof is , De pulcherrima via concilian d● Paulum cum Iacobo , quae ●●bis ex doctrin● sancta Synodi illuxit : Of the most beautiful way of reconciling Paul with Iames , which was intimated vnto vs from the holy doctrine of the Synod . Greg. in 7 Psal. poenit ▪ in Psa. 5● If it be not a misprinting . ●e the Index●●ted ●●ted at Ma●d by publick ●thority , Ann. ●● . See also ●ctor Iames ● Popish cor●ptions of the ●thers . ●mes 2. 21. See Deut. 6. 25 the Geneua translation amisse . See the vulgar Latine , pro , Eritque isstitia nostra , Erit nostri misericors , si custod . * In the Pontifician sense . Conferre here the term Law● opposed to Faith ; not the Ceremoniall Law to Moral . Obiect . Luke 1. 74. Exod. 15. 25. Psal. 149. Luke 18. ●ug . de peccatorum meritis & remiss . l. 2. c. 5 ●ug . de verbis ●omini ser. 36. Aug. de vtilit . & necess . poenit . ●om . 50. Ambros. in Psal. 118. serm . 3. Colos. 2. 19. Matth. 18. Psa. 43. 1● . ●●b . 9. ● . Ambr. de vocat . Gent. lib. 1. ca. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Esa. 1. 22. Ier. 6. 30. ●om . 4. 5. Aug. confesdib . ●0 . cap. 2. 〈…〉 . Cor. 1. 30. Arist. polit . lib. ● ▪ cap. 8. Tertul. aduers. Hermog . lib. ●om . 10. 1. ●sa . 43. 11. ●●ella in Luc. ●ap . 4. Rom. 11. 6. Concil . Trid. Ses. 6. cap. 8. ●an . 2. 33. Rom. 6. 1. 2. Baron . an . 107 n. 33. Baron . an . 107 ▪ n. 7. Mat. 23. 13. Iob 31. 5. Ambros. in Psalme 4● . ●●● . Canaan : which is as much as to shew grace , fauour , or mercie . Ambros ibid. Ambros. in epist. ●d Hebr. cap. 4. Ambr. in Rom. 9 Ambr. de Iacob . & vita beata . lib. 2. cap. 2. Ambr. in Apol. Dauid . Ambros. in Rom. cap. 1● . Note . 1. Cor. 14. 4. Phil. 3. 9. ●ossidonius in ●●e beginning ●f St. Augu●●ines workes . ●●● Chemniti●s his Examen●f ●f iustification The like ●peech did ve●erable Bede ●tter at his ●eath : saying ●o his friends , ● haue so liued ●mong you , ●hat I am not ●shamed of my ●ife , neither ●eare I to dye , ●ecause I haue almost gracious Redeemer . Remaines . Guil. Abbas in vita Bern. lib. 1. cap. 13. 〈…〉 ●ensis 〈◊〉 Heb. 12. 29. Esay 33. 14. Iames 2. 10. Gal. 3. 10. Esay . 29. 13. ●at . 7. 22. ●●ellarm . de ●●stis . l. 5. c. 7. Aug. manual . ● . 22. tom . 9. Greg. Moral . l. 35. c. 26. Luther l. artic . art . 35. Sixtus Sene. bibl . sact . l. 5. annot . 45. Greg. Moral . lib. 9 cap. 24. Gasper contarenus . lib. de iustif . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●om . 8. 32. Mat. 23. 13. Gen. 26. 15. Ier. 2. 13. Ioseph . de Antiquit . Iud. lib. 13. cap. 17. Iohn 4. 21. 23. Esa. 12. 3. Esa. 30. 14. Mat. 9. 22. Iohn 9. Dom. Soto de nat . & grat . l. 2. c. 5. Concil . Trid. Sess. 6. c. 15. can . 28. * Note the sugar-tongued serpent , pro●aning Scripture , by an hypocriticall mis-applying it to others , when it directly taxeth seducing Pontificians themselues . Vega de mortal . & venial peccat . l. 1. c. 14. Soto de nat & grat . l. 2. c. 7. Co●cil . Trid. Sess. 6. can . 28. Soto de nat . & grat . l. 2. c. 7. Soto ibid. Vega de iustif . grat ▪ &c. qu. 1. Ibid. qu. 2. rat . 1. His meaning is , by grace inherent , as hope , & loue , &c. ●●rodot . lib. 1. Ibid. quaest . 1. Acts 26. Esay 47. 10. Vega de iustif . ●rat . &c. q. 1 ●ropos . 5. This beeing ●hat faith which some nouelists call Euangelicall faith , which they distinguish in kinde from faith in Christ. Aqu 2. 2. qu. 4. 4. & qu. 19. 5. 1. The vanity of the distinction of faith formed and vnformed . ●●o serm . 14. in ●atiuit . Leo ibid. serm . 10. Aug. de peccat . merit . & remis . lib. 2. cap. 29. Aug. de nat . & grat . lib. contra Pelag cap 44. Pet. 1. 1. Greg. Moral . ●b . 16. cap. 13. Greg. super Ezech . lib. 2. hom . ●7 . Aug. contr . du● Epist. Pelag. a● Bonific . l. 3. Obiect● Greg. dialog . l. 4. c. 2. Fulgent . de incarnat . & grat● Dom. nostri Iesu Christi . c. 22. Aug. l. 50. homiliarum hom . 17. Ibid. Origen in Leuit. c. 3. hom . 3. 2 Pet. 1. 1. Chrys. in Rom cap. 3 serm 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theoph. in Iohan . cap. 3. S. Basil. dicit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And againe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Basil. regul . contract . definit . 80. A comparison . Aug. tract . 29. in Iohan. Obiection . Answ. Soto de nat . & grat . l. 2. c. 7. Concil . Trid. Sess. 6. c. 6. Soto ibid. 1. Ioh. 3. 3. Rom. 4. 13. Marke 1. 15. Aug. Enchiri . cap. 5. a Chrysost. in Genes . cap. 15. hom . 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●rys . in Rom. ●p . 10. hom . 17. ●mbrose in ●●ist . ad Galat. ●p . 3. Soto de nat . & grat l 2. c. 7. Designatur subiectum fidei essintellectiuam potentiam , &c. Enchirid. Concil . Colon. Prouincial . de sacramento poenitentiae . pag. 87. Printed at Paris 1554. Bellar. de iustif ▪ lib. 1. cap. 7. The subiect of ●●ing faith . Recordari , à Corde dicitur . Rom. 11. 18. Rom. 11. 16. Bern. de ordin vita lib. Heb. 11. 6. ●ug . de cognit . ●erae vitae c. 37. Aug. in Iohan. ●ract . 45. ex ▪ cap. ●1 . Iohn 17. 3. Aug. in Iohan tract . 29. Aug. de verbi● Apostoli . ser. 3 ▪ Aug. contra duas Epist. P● lagio . ad Bonifac . l. 1. c. 3. Bern. flores d● fide . Hiero● ▪ Osori● de iustiti● l. ● lib. 2. ●rat . de conse●at . distinct . 4. ●loss . Cap. vlt. Aug. de verbis Apost . serm . 33. ●●m . 10. Aug. E●cbir . c. 8 Aug. in Psa. 13 Praefatio . Chrysost. de fi● Abra●ae . serm . Ambros. in Psal ▪ 118. serm . 22. Aug. in Psal. 32 ▪ Euang. Rom. 5. 1. &c. Concil . Trid. Sess. 6. cap. 15. 1. Sam. 19. Rom. 2. 28 , 29. Bern. serm . ad Pastores . Aug in Epist. Iohan. tract . 10. Aug. in Psal. 56. Aug. Epist. 23. Bonifacio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys●●● ▪ in Epist . ad Colos. 1. Chrysost ▪ ad populum Antioch ▪ homil . 21. Iohn 3. 16. Greg. in Euang. homil . 29. tom . 2 Ambros de incarnationis Domini sacramento lib. cap. 1. Bellar , de libero arbit . l. 1. c. 6. Bellar in his fift generall controuersie ▪ lib. 2. cap. 31. ●t maior Ca●ech . Nowell . ●e sinitur fides ●i● . This the Church of Engl. doctrine . ●oto de nat . & grat . l. 2. c. 7. Vega lib. 13. de lapsis & eorum reparatione . c. 31. Sotoibid . Concil . Trid. Sess. 6. cap. 6. Ibid. Can. 14. Vega lib. 6. de praepar . adult . ad iustif . cap. 19 gnorantia rauae dispositinis . cap. 18. bid . in fine . 1. Pet. 1. 19. * Chapt. 4. Orig. in Leuit. ●aimony in ●act . de sacri● . ●erend . cap. 3. ●phes . 2. 12. Acts 8. 37. Origen super ●euit . Iob 19. 27. Iohn 3. ●ug . in Ioan. ●act . 12. c. 3. Abac. 2. 4. Iohn 20. 28. 2● * The most ancient and authenticke Creeds require explicit faith in Christ , and the promises of God in him ▪ Histor. Conci● ▪ Trid. lib. 2. Concil . Trid. Sess. 6. cap. 9. No rest or ●eace to the ●icked . * Certainty of ●ith a great ●duersary to Romane-Ca●holickes . a The Pontifician Opus operatum yoaked with God● mercy and Christs merit . b Faith of fearfull Diuels approued and commended . Concil . Trid. Sess. 6. Can. 12. Can. 14. Chemnitij Examen de fide Iustific . Ier. 2. 24. Soto de nat . & grat , lib. 3. c. 10. Luther . in Gen. cap. 41. Liu. lib. 1. Dec. 1. Soto de nat . & grat . lib. 3. c. 10. Iudges 8. 21. Vega lib. 6. de incertitud . grat . cap. 2. Certainety o● the true Catholicke faith , opposite to Ro●ish vncertainety . ●on ▪ poena , sed ●usa facit ●artyrium . ●uangelium fa●t Martyrium . ●ypri . ● troubled ●nsettled conscience like the troubled sea . ●ude 13. Vega de incertitud . grat . c. 25. Concil . Trid. Sess. 6. can . 15. * The reason is naught , if he meane that th● knowledge of predestination must precede the knowledge of our iustification . For we do not therefore beleeue our iustification , because we must first know our predestination : but we come to know our predestination by the fruit of it , iustification . Histor. Concil . Trid. lib. 2. [ * Note the iudgement o● some Pontificians themselues concerning their Schoole-men . As we noted ●efore out of Vega , reiecting ●he vulgar la●ine , when it makes not for ●is turne . ] * In this Councell of Trent , if the most learned and iudicious of them , had not beene ouerswayed by humane affection , no doubt , but the truth had preuailed in a great measure . Vega lib. 9. de incertitud . grat . Iob 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Concil . Trid. Sess. 6. c. 12. quoted in the Margent . Rom. 2. 15. Pro. 28. 1. Vegal . 9. de i●cert . grat c. 11. * So Pagnin himselfe rendreth it by Vega's own confession ▪ ibid. Note here , how impertinent this place is for Vega : sith hee would proue by it vncertainty of faith of a mans own saluation , whereas the place speakes of Daniels vncertainty of anothers saluation . Multa videntur , & non sunt . ●cle . 5. 5. Aug. in . Psal. 50 ●r 51. vers . 8. * As Aug. de vera & falsa poenitentia ▪ c. 19 expresseth himselfe : saying , Poenitere est poenam tenere , vt semper puniat in se vlciscendo , quod commisit peccando : ille poenam tenet , qui semper punit , quod commisisse dolet ▪ tom . 4. V●e sa●hum Chocmah Thodhigneni . Psal. 91. 11. Matth. 4. 6. Though the ext be , Yet● . dayes . * Deuils . ●ames 2. * Bulla Pii Quarti super ●rma iura●enti profes●onis fidei . ●ffixed to ●heir Councell ●f Trent . ●Bulla Pii ●uarti P. R. ●●per confirma●●one Consilii ●riden . & Sexti ●e of ficio dele●ati . lib. 1. Papa ●st Lex anima●a ●● terris : The ●ope is a li●ing Law vpon ●arth . And hee ●● said to haue ●ll Lawes in ●he cabinet of ●is brest , as ●heir extrauagants say . Ephes. 2. 20. Reuel . 8. 10. 11. Aug. Epist. lib. Epist. 130. Cirtensibus . Aug. de vnitate Eccles. c. 16 Aug. de Baptisme contra Donat . lib. 2. c. 3. * He excepts none , no not the Bishop of Rome . * Not a word of the Bishop of Romes authority ouer general Councels . Those former ages were ignorant of it . Aug. contra faustum Manichaeum . lib. ● ▪ cap. 19. Aug. contra Epist. Manich. quam voca●t fundamenti . lib. cap. 5. tom . 6. ●ohn 4. 4● . Aug Paulinae Epist. 112. August . contra Maxim. Arrian . Epist. lib. 3. c. 14. August . Tertul. adners ▪ Hermog . lib. Chrys. in Mat. 24. hom . 49. ab incerte auto● Rom. 2. 29. ●rys . in Mat. ● . homil . 24. Acts 19. 35. Aug. contra literas Petillian● Donatist● . lib. 3. cap. 6. * Marc. 9. 24. * Rom. 4. 18. Tremel & pascer● fide . Esay 7. 9. * Heb. Lach●soth . Mat. 23. 37. Heb. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in Heb. 11. 1. homil . 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The ophrast . lib. 5. de causis plantarum . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vega lib. 14. de peccato mortali & veniali . Esay 28. 16. Pro. 28. 1. Psal. 11● . 7. Matth. 9. * Psal. 19. Iosh. 10. Heb. 11. 35. a Bern. Epist. 190. b He meaneth the old Martyrs of the Church , that suffered for the true religion , not the new Martyrs of Rome , that iustly suffer for rebellion and treason . Concil . Trid. Sess. 6. Can. 12 13. 14. Acts 27. Acts 28. 1. Psal. 1. ●hrysost in ●eb . 10. hom . 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & v. 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrys in Rom. c. 4. serm . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Ethica i● fine definitioni 80. Basil. in Psal. 115. Basil. in ascetic● Tertul. lib. de Baptismo . Vega de inertitud . grat . ap . 32 ▪ 33. 34. &c. Where hee akes vpon ●im to inter●ret the autho●ities of the ●athers , ma●ing against ●ontifician ●ncertainty . Bern. epist. 190 * To wit , by Christ. Iohn 5. 39. Aug. in Psal. 144. Bern. sermo Guerrici super Cantica Canticorum , serm . 47 Ambros. de Cain & Abel lib. 2. cap. 7. Ambr. in Epist. ad Rom. cap. 1. Theoph. in Luc. 16. Vega lib. 9. de incertitud . grat ▪ cap. 41. 1. Chron. 30. 18. 19. 20. vers . Ad Triarios re ▪ redijt . The Priests intention a Supercedeas to all certainty of faith . The testimonie of a good conscience . Cicero . Godly loue seale & badge of the certaintie of saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Seneca . Heb. 12. 6. 2. Cor. 12. * Concil . Trid. Ses. 6. cap. 1● . Phil. 2. 12. 13. Aug. de nat . & grat . contra Pelag. cap. 33. tom . 7. Aug. in Psal. 130. concio 4. Esay 66. Aug. in Psal. 147. in pr●oemio Psal. 107. Concil . Trid. Ses. 6. Can. 12. 13 Plato in Ph●done . Vega. * To wit the Trent-Fathers , so vsually termed by equiuocation . * By some good chance , doubtlesse . Vega lib. 12. 〈◊〉 incertitud . prae destinat . & per seuerantiae . c. Saul , one of Vega's Elect. Aug. lib. 2. ad Simplic . qu. 1. Greg. lib. 4. ca. 3. in 1. Reg. 9. Salomon one of Vega's Reprobates , though once Elect. Salomon fell not away totally . Salomons fal● as not totall , s● not finall . Eccles. 2. 3. Aug confes . lib. 6. cap. 7. Numb ▪ 20. 12. Example of Iudas . Matth. 10. 8. Iudas had not sauing grace . Aug. quaest . super Genes . lib. 1. qu. 117. tom . 4. Aug. in Psal. 55 ▪ Aug. de haeresibus ad Quod-vult-deum . lib. 6. 18. Cainites . Rom. 3. 22. 23. * We are too well acquainted with you● Pontifician promises . Pet. 2. Pro. 28. 14. ●ern . in Septu●ges . serm . 1. Eccles. 9. 1. Psal. 137. Aug. de ●on● perseuer . lib. 2 ▪ cap. 16. Greg. moral . ● ▪ Predestination defined . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See Beza and Erasmus on Rom. 8. Quid ●it Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iohn 1. 48. When thou wa●● vnder the fig ▪ tree , I knew thee . Greg. moral . lib. 2. cap. 4. Aug. de praedest . Sanct. l. 1. c. 18. Sic Arminiani , noui nostri Pelagiani . Nonne ergo certo futurum , quod praesciebat Deus ? Tum qu●rsum quaso vniuersalis gratia ? Satis est , si gratia ijs tantū offeratur , quos Deus praesciuit accepturos , caeteris non item . Sed contra vniuersalem gratiam , scitè Chrysost. in Rom. 8. hom . 15. in haec verba , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. Sapientem nullius rei poenitere . Cic. 2. Tim. 2. 19. Da● . 6. 8. Aug. in Psal. 32. Consilium Domini manet in aeternum , &c. Aug. de praedest . Sanctor . l. 1. c. 18 Aug. Sent. 58. Aug. de Ciuit. Dei , l. 9. c. 22. Voluntas Dei certissima , quàm potentissima est . Voluntas Dei intra se est , no extra se. Ephes. 1. 9. Vers. 11. Aug. de praede●● . Sanct. l. 1. c. 17. Iohn 15. Aug. ibid. Aug ▪ Enchiri● cap. 94. 95. 99 ▪ tom . 3. Rom. 9. Ephes. 1. 9. Rom. 9. Aug. Epist. 105. 〈◊〉 to compres●yter● . Aug. de b●n● perseuerant ▪ cap. 12. t●m . 7. 1. Col. 1. 19. 2. Iohn 1. 13. And who hath risisted his wil ? Genes . 3. Aug. de correp . & grat . cap. 13. Psal. 147. 4. 5. Aug. de correp ▪ & grat . cap. 1 ▪ Ambros. de v● cat . Gent. lib. ● Secundum opositum grae●● Dei. Rom. 3. 23. 1. Ioh. 5. 20. Iohn 6. 44. Matth. 11. 27. Luk. 4. 34. & 41. Acts 4. 12. Rom. 11. 33. Acts 20. 28. Aug. de praedest . Sanct. lib. 9. Iohn 13. 1 ▪ Rom. 11. 29. ● . Ioh. 2. 19. Aug. de correp . & grat . cap. 12. Obiect . Answ. Aug. de fide & operib . cap. 16. ●on● . 4. Aug. de correp . & grat . cap. 9. By regenerate ▪ he meaneth those that are baptized , and so seeme by their external profession to be truly and really regenerate . Aug. ibid. New Gagge for an old Goose. Ch. 10 Aug. de correp & grat . cap. 1● Aug. de b●no . perseuer . l. 2. 8. Aug. de correp . & grat . cap. 7. Aug. ibid. Mat. 7. 25. ● Tim. 2. Rom. 8. ●ug . de praedest . ●anct . lib. 1. Aug. de fide ad P. Diaconum . cap. 3. Genes . 3. Aug. de correp . & grat . cap. 13. Apoc. 3. 11. Greg. moral . lib. 29. cap. 9. First . Caluin . in Praecept . 1. Exod. 20. in initio . Aug. de bo●e perseuer . lib. 2. cap. 16. Second . Rom. 8. 28. Luke 2. 26. ● . King. 20. 6. Aug. de bon● perseuer . li. 2. cap. 17. Ibid. cap. 19. Ibid. cap. 17. Ier. 1● . 5. Aug. de pr●● . Sanct. lib. ● . ● . Pet. 3. 16. Gen. 29. 26. * As Anachar sis said to Solon , professing he would reforme the whole Citie : Begin first , said hee , to reforme thine owne house . Plutarch . in 〈◊〉 ta Solonis . Cic. de Or●tore , lib. 3. ●●eg . moral . l. 3. ●●p . 18. ●say 29. 13. Greg. Moral . ● 33. cap. 16. Greg. ibid. l. ●● cap. 7. 1. Sam. 16. 1. Acts 9. 15. Phil. 4. 3. 1. Sam. 15. 26. ●ake 10. 20. ●●g . in Psal. ●● . Cor. 13. 5. ●ug . de ver●it ●post . ser. 16. ● . Iohn 5. 10. August . Rom. 8. Aug. de correp . & gratia , c. 12 Aug. ibid. Aug. contra mendacium a● Consentium , c. 6. to . 4. Obiect . ●ern . in Octaua ●schae . Ser. 2. ●ern . de triplici ●haer . Sermo . Bern. super cant . ser. 28. ●om . 8. 16. 17. ●phes . 1. 13. 14. ● . Ioh. 2. 27. ● . Ioh. 3. 24. ● . Ioh. 4. 13. ●●ga lib. 9. de ●●●rtitud . grat . ●●●p . 19. ● Perhaps , this ●as true , as ●ohns fellow-Apostles were ●hen liuing , ●hen Iohn wrote this Epistle . 
A69024	----	A replie to a relation, of the conference between William Laude and Mr. Fisher the Jesuite. By a witnesse of Jesus Christ Burton, Henry, 1578-1648. 1640 Approx. 1402 KB of XML-encoded text transcribed from 229 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A69024 STC 4154 ESTC S104828 99840559 99840559 5075 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69024) Transcribed from: (Early English Books Online ; image set 5075) Images scanned from microfilm: (Early English books, 1475-1640 ; 917:04, 956:06) A replie to a relation, of the conference between William Laude and Mr. Fisher the Jesuite. By a witnesse of Jesus Christ Burton, Henry, 1578-1648. [48], 405, [3] p. Imprinted [at the Cloppenburg Press], [Amsterdam] : anno MDCXL. [1640] A witnesse of Jesus Christ = Henry Burton. A reply to: Laud, William. A relation of the conference betweene William Lawd, then, Lrd. Bishop of St. Davids; now, Lord Arch-Bishop of Canterbury: and Mr. Fisher the Jesuite. Identification of printer from STC. The last leaf is blank. Identified as STC 10913 on UMI microfilm reel 956. Reproductions of the originals in the Henry E. Huntington Library and Art Gallery and the British Library. Appears at reel 917 (Henry E. Huntington Library and Art Gallery copy) and at reel 956 (British Library copy). 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Bishop of St. Davids; now, Lord Arch-Bishop of Canterbury: and Mr. Fisher the Jesuite -- Controversial literature. Fisher, John, 1569-1641 -- Early works to 1800. Church of England. -- Controversial literature -- Puritan authors. 2004-06 TCP Assigned for keying and markup 2004-08 SPi Global Keyed and coded from ProQuest page images 2004-09 Judith Siefring Sampled and proofread 2004-09 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A REPLIE TO A RELATION , OF THE CONFERENCE BETWEEN WILLIAM LAUDE and Mr. FISHER the Jesuite . By a Witnesse of JESUS CHRIST . JOB 38.2 . Who is this , that darkeneth Councell by words without knowledge ? 1 KINGS 18.21 . How long halt you between two opinions ? If the LORD be GOD follow him : but if Baal , then follow him . CANT . 2.15 . Take us the Foxes , the little Foxes that spoyle the Vines : for our Vines have tender Grapes . IMPRINTED , Anno MDCXL . A SAD AND SERIOVS CONSULTATION OF A DISCONSOLAE MOTHER ( CHRISTS VIRGIN-Spouse ) with twelve of her Children about her , whose names are Faith , Hope , Charity , Zeale , Humility , Prudence , Piety , Patience , Iustice , Mercy , Verity , Prayer : whose severall judgements the Mother requireth in a doubtfull case . MOTHER . MY Deare Children , how doth the very sight of you revive my dolefull spirits , almost drowned in the * Dragons flood ? You are to me as that ‡ twelve-starred Crowne upon my head . But to the purpose , for which I have called you together : ( though indeed you are never asunder , nor absent from me ) and it is this : You have taken notice of a notorious Booke lately published by the Prime Prelate of England , which he calls a Relation of a Conference &c. And how to that Relation a Sonne of mine ( no lesse known to you all , then assisted by you in the worke ) hath made here a Reply , and presented it to me . But now how to improve and dispose of it for the best , is the doubt . The Relator ( the Prelate ) ingageth the King in it by two bonds ; the one of Patronage , the other of Command ; as if the King had first commanded it to be published , and now did give it Patronage and protection : which if true , it puts me in a straight , what to doe with this Reply . For who so fit to take notice of it , yea and to give it Protection too , if both the matter and the consequence of it ( being of so high a nature ) be well and wisely weighed ? It hath much perplexed me . Now therefore give me your best advice . And first , Faith what sayst thou ? Faith. Deare Mother , put away from you all such perplexed thoughts . 'T is true , If we looke on worldly meanes with a carnall eye , we are all in a straight . But this is our safety . 'T is well the world hath never an object to allure our confidence to pitch upon it . And best of all , when all the world is banded against us , and our Christ. Is not he alone sufficient to cope with them ? Doth he not * laugh at their proud , but vaine attempts , which are no lesse against him , then against us ? Is not the Cause then his ? And are not we his ? And is not ‡ he for us ? Who then shall be against us ? What though Principalities and Powers , and Spirituall wickednesses in high places , be , with all the power and pollicie of the world , with all the craft and cruelty of the Dragon and Devill armed against us ? why , still Christ is for us . That 's sufficient . Therefore there be moe with us , then against us . We are a little flock against a world of Wolves and Foxes , Lyons and Beares : but we have a watchfull and powerfull Shepheard , whose Legions of mighty Angels those heavenly Hosts , doe pitch their tents round about us . We are his Paradise on earth , which he defends continually with his Cherubims flaming sword , that proud Apostates cannot so invade us , as to take one Tree of life from us . Let the wild Beasts then rage , and warre upon us : let the Aegyptian troopes pursue us , as with open mouth to devuore us : but stand we still and see the salvation of the LORD . He that led his people through the Sea , never wants power to deliver his , when in most desperate straights . Mother , Cheare up . Not a haire of your head shall perish . The faithfull and True hath said it . As for outward meanes , if we have them we use them , as Gods ordinances ▪ if we have them not , nay , if all be against us , yet our Faith in GOD is the same , and ever greater , stronger and nobler , without and against meanes , then with them . And much more is our GOD the same , and his glory most shineth , where outward meanes are either least helpfull , or most opposite . My resolution then is this : The Reply in my judgement is very necessary to be published , and withall ( as most pertinent and important ) to be presented to the King. But whether he will read it or no , leave that to GOD. We shall neither loose our labour , nor reward . For great is the Truth , and shall prevaile , what ever opposition Men or Devils make against it . And in this Reply the true Faith is defended against the Prelates false and counterfeit Faith. I have said . Mother . Well , Hope , what sayst thou ? Hope . Deare Mother , I am of the same mind and spirit with my Sister Faith. By all meanes cast away all anxious and perplexed thoughts , and be of good comfort : though our Shippe be shrewdly weather-beaten , and shaken , yet Christ is at the sterne . And I have already cast * Anchor in the Havens mouth , on a firme ground within the Veile . When Noahs Arke floated over the toppes of the highest Mountaines in that dreadfull Deluge , when the world was a Sea : what Pilot safely guided and steered its course , that it should rest upon the Mount Ararat ? Even the same Pilot we have , to conduct us through these Floods to the Haven where we would be . Let the Reply for truth against falsehood be published , under Christs Patronage and protection : that 's sufficient . As for Men , the lesse we hope in them , the lesse we feare them . And while we doe our duty with the one hand , we lay hold on the Crowne with the other . I have sayd . Mother . Charity , what sayst thou ? Charity . Deare Mother , as my Sister Hope is the Anchor both sure and stedfast , So I am the three-fold Cable not easily broken : and therefore be of good comfort . For ‡ Love not all the floods can drowne it . Now for the Relation , were those many passages in it ( noted by the Replyer ) some common slips of ignorance , or humane frailty , I would cast my large mantle over them : but being of a high nature , and full of impiety against GOD and CHRITT , and the Holy Ghost , and the holy Scriptures , and against your holy Spouse-ship , and against Faith , and against Charity , and so against all true Religion : yea proceeding also from a Prime Prelate pretending great learning and knowledge , and professing such singular eminencie and dexterity of wit and judgement , as being the onely able Champion of the Church of England , to defend the truth against a Jesuite , and all this under the faire white veile of hypocrisie , onely his Black-moores skin too grosly appearing in his malignant practises in persecuting the Truth , and in those malicious and impious passages in his Booke , so as he is left altogether naked of all plea of ignorance : therefore I hold it fit , that his hypocrisie should be unmasqued , his bold falcities confuted , his insollencie suppressed , his impiety rebuked , and the Truth maintained against him before all the world : and therefore that the Reply be published . And if it shall be thought fit to be dedicated to the King , I wish that mine own hand might present it . For ( to say no more ) how highly doth the Cause concerne the King and his Kingdome , did he but truely know it ? And how he should come to know it , but this way , I know not . And I hope his Majestie will not refuse it at Charities hand . I have said . Mother . Zeale , what sayst thou ? Zeale . Deare Mother , can we see our God so highly dishonoured , our Christ so belyed , his Spirit so despised , his Word so disparaged , his Worship so depraved , his Saints so destroyed , his true Spouse unchurched , and excommunicated out of the Creed , and a false Church , fasle Faith , false Religion , false Gods set up in Christs Throne to be Judges in matters of Faith , and proud men to usurpe over the Consciences and Soules of his people , and the like : and are we not to set a worke all the irons in the fire that may be , to arme us against such an all-daring Philistin , who dare so desperately defie the Hosts of the living God ? And blessed be our God , who hath raised up and inabled such a Replyer ; and blessed be the Replyer , who ever he be , that takes up Davids sting and stone to throw at that Gyant-like Mushrumme . And were there an hundred such Replyes , let them all be published , and all be presented to the King , to the confusion of all Babell-builders , or Ierecho's rebuilders . And if men will willfully close their eyes , and stop their eares against the Truth , at their perill be it . I have sayd . Mother . Humility , what sayst thou ? Humility . Deare Mother , I humbly pray , that the Reply be published ; and if my Sister Charity doe present it to the King , all my ambition is to waight upon her as her hand-maid , to beare up the Traine of her manyfold sin-covering Mantle . This is all I can doe , or say . Mother . Prudence , what sayst thou ? Prudence . Deare Mother , although I accord with all that my Sisters have here said , yet seeing it pleaseth you to impose this taske upon me , I shall give you a faithfull and just account , what I further conceive to be not altogether unworthy our serious consideration , about the dedicating and presenting the Reply to the King. First , we all know what reward others have had for the like service , and that of fresh memory ▪ as a Minister , appealing from the Prelates , to the King for a just and equall hearing of his Cause , which was about the discharge of his Ministry in Preaching : was delivered over to the Censure of a Court , wherein his maine Adversary sate a Judge , and the Censure was accordingly so terrible , as no age can parallell . And , Secondly , the same Adversary that was the Prime instigator to inflict the said Censure , continues still in the same power and favour in Court , so as if my Sister Charity her selfe , together with Humility , should present the Reply , I know not what security she can have from the like Censure of being both Schismaticall and Seditious , because she thus appeares against a most notorious Adversary of CHRIST and his Word , but such , whose power and favour in Court , can so farre prevaile to the abusing of the sweet and unsuspicious nature of Princes , as to make them beleeve that they cannot possibly be misled by such a Leader , although the Prelate himselfe confesse , that Worth once misled , proves of all other the greatest Misleader ; and the Replyer hath detected and proved him the most notorious blind Leader , that ever sate in Canterbury Chaire . And , Thirdly , who sees not the maine worke , that so many arrowes of persecution against Gods Ministers and people , and so the Gospell it selfe ( as appeares too palpably by the Prelates usuall practises ) doe ayme at ? As , namely , the rooting out of the Gospell , and the erecting of all Popish Superstition and Idolatry , and so the bringing in of Atheisme and Infidelity , with Antichristian Tyranny , and all to reduce England to a Reconciliation with Rome , as also the Relation it selfe doth unblushingly discover . And the Merchants doe tell us from abroad , how the Priests and Fryers can tell them ( upon occasion of the Scots first standing out ) that this course was by the Prelaticall Faction reaching as farre as Rome , resolved on before yesterday . And , Fourthly , when we looke upon the hideous outrages of the Prelates , against which no complaint can take place , nor find better successe , then as when a man casts stones upward , which fall down againe upon his own head : doth it not argue the Estate of things to be desperate , and at the height , when such men as the Prelates are mounted on a throne of iniquity , framing mischiefe as by a Law ? But yet , Lastly , ( notwithstanding all this ) when I consider , how mercifully God hath heard the earnest prayers of his people , in moving the Kings heart to such an accord with Scotland , as of late ( although those bitter Roots , which GOD never planted , and which po●son the very ground they goe on ( the Prelates I meane , so fast are they rooted in the earth ) are left still unplucked up ) and that the Kings heart is in the hand of the Lord , as the Rivers of waters , and that if he were once rightly possessed of the State of things , wherein he hath been by the Prelates extreamly abused , and his State exposed to the wrath of heaven , we should be in good hope of Reformation : so as what lawfull meanes may be most likely and probable to conduce hereunto , is worth the putting in practise , though full of hazzard ; saving that the same GOD , who mightily and mercifully moved the Kings heart so farre to yeeld to his Scottish Subjects , as to enjoy in a good measure ( the Prelates onley excepted ) their liberty of Conscience : can also perswade him to doe as much , and more , for his Subjects , Christs people , in England . And therefore my conclusion is : I am so farre from Sacrificing to humane discretion , or carnall reason , in this point , that I could be content to accompany my Sisters , Charity , and Humility , in presenting the Reply , resolving with Hester , And if I perish , I perish . And this is all I have to say for the present . Mother . Piety , what sayst thou ? Piety . Deare Mother , I owe a duty , as to GOD principally , and in the first place , so to the King Gods vicegerent , in the second place : and therefore what may conduce to the happinesse and well-fare of the King in this kind , I would for it hazzard all . And I am for the pubilshing and presenting of the Reply to the King , in hope he may possibly read and understand the true State of things , being of such high importance , as in the world there cannot be a greater . And if this be not done , things going on as they have done , there wil be no longer abiding for us in this place . I have said . Mother . Patience , what saist thou ? Patience . Deare Mother , what your selfe and my loving Sisters here do , or shall resolve of , my office is to prepare my backe to beare whatsoever the malignity and iniquity of the Times shall lay upon me ▪ which I am most willing to undergoe for his sake , who suffered death , that we might live . And never had I more imployment to exercise me in any age . Mother . Iustice , what sayst thou ? Iustice. Deare Mother , I hold it both just and necessary that the Reply be published ; both for the beating down of the insolencie of the Relator , and the raysing up of the drooping spirits of Gods people , and the setling them in the Truth . As for presenting it to the King , though I be not against it , yet for my part I have engaged my selfe in an Appeale to the High and Right●ous Iudge of all the world for Iustice in this Cause , where I shall be sure to have it . So as I resolve not to descend to any inferiour Court , and there too , where the like Cause ( inferiour to none for pure innocencie ) and that also upon Appeale , so foulely miscarried . So as I am altogether taken up in waiting for an Answer from my Righteous Iudge , wherein I shall desire my Sister Patience to lend me so much of her vertue , as may preserve my Attendance from fainting . Mother . Mercy , what sayst thou ? Mercy . Deare Mother , I am ingaged with my Sister Iustice in the same Petition to the throne of Iustice and Mercy , that the Righteous Iudge will for his mercy sake to his people give righteous judgement between them , and the Relator ; for else they , and the Cause must fall to ground . And this course I stick unto ; not that I dissent from my other Sisters , but what your selfe and they shall resolve on in this case , my Petition with my Sister Iustice may stand in no small stead , when GOD shall be pleased to move the Kings heart to vindicate the Cause of Christ , and of his innocent people , from the unjust and unmercifull dealing of the Relator : against whom I stand a dayly Petitioner , with my Sister Iustice , not departing from the Court-gate of heaven , till we have a full Answer . Mother . Verity , what sayst thou ? Verity . Deare Mother , I would willingly accompany my other Sisters to the Court in presenting the Reply to the King , but that there , I am better known then trusted . So as I could never yet have any good successe there . Insomuch as I have made my selfe ( as they have made me ) altogether a stranger at Court , because my naked simplicity can no way suit with the garbe of the Court-fashion , which can turn themselvs into all formes , but mine , which is unchangeable . Yet if my Sister Hope could lend me her habit , I durst adventure with my Sisters once more within the Court-gates , in hope the Courtiers would not reject me , as not knowing me to be Verity . And should they by my language descry me , yet seeing me in Hopes habit , they might perhaps turn Truths Disciples in hope of some gaine or preferment , so much affiance they have in hopes . But ( alas ! ) their hope is nothing a Kin to my Sister Hope ; for her object are things spirituall and eternall ; but theirs onely temporall . And besides , the Relator hath forced his Pack with such a deale of trumpery , and painted stuffe , gilded over with the glittering Titles of Truth , and Peace , and Piety , and Devotion , and the Church , and the like , that these his faire polished Bristow-stones are preferred by his Court-Disciples before the true and precious Diamonds , because presented in their ragged , or russet Coat , so as these prove not merchantable there , where otherwise even Truth it selfe is bought and sold. And therefore it shal be sufficient , that my Sisters , so many as goe , weare me ( as alwayes ) as a Jewell in their bosomes ; so I shall not be taken notice of ; and the fewer they appeare , the better , least the Prelate conjure them down for a sort of Factious Spirits , as he did those THREE of late in the Starre-Chamber . I have said . Mother . Prayer , what sayst thou ? Prayer . Deare Mother , and all my deare Sisters here present , come I pray you , and kneele down here , and assist me by joyning in earnest supplication to our GOD , that he would direct and lead us in that way , which in this businesse may most conduce to the advancement of the Cause of Christ , and the honour of the King. Prayer . O Lord God Almighty , Who shall not feare thee , thou King of Saints ? Great and marvelous are thy works ; just and true are thy wayes . Thou art the great King over all the Earth , the righteous Iudge of all the world , the GOD that hearest Prayer , and helpest thy People , when they cry unto thee , and judgest their cause when thou seest their strength is gone . But how long , LORD , Holy and True ! when wilt thou arise , and have mercy upon Sion ? Is not now the time , the set time come ? Is it not now a day of rebuke and blasphemy ? Are not the children brought to the birth , and there is none , to deliver ? How long shall thy people cry , and thou answerest not ? How long shall the enemy roare , and thou regardest not ? How long shall he blaspheme thy Name ? For ever ? Why pluckest thou not thy right hand out of thy bosome ? Art not thou our King of old , working Salvation in the midst of the Earth ? Didst not thou divide the Sea for thy People to passe through ? And art not thou the same GOD of Israel still ? Or is thine arme shortened , that it cannot save ? And dost thou not remember this , how the enemy hath reproached , O LORD , and blasphemed thy Name ? And wilt thou deliver the soule of thy Turtle Dove unto the Beast ? Wilt thou forget the Congregation of thy poore for ever ? Remember thy Covenant O Lord , for we are thy People , and thou art our GOD. Other Lords besides thee have had dominion over us : but by thee onely will we make mention of thy Name . And yet dost thou not see , the darke places of the Earth full of the habitations of Cruelty ? O let not the oppressed returne ashamed . The poore and needy cry unto thee , they trust in thee , they waight for thee , that they may praise thy Name . Arise therfore , O GOD , plead thine own Cause , remember how the foolish man reproacheth thee daily . Forget not the voyce of thine enemies ; the tumult of those that rise up against thee , increaseth continually . And now behold here spread before thee , a Book of Reproaches and Blaspemies against thy Majesty , and against thy Sonne Iesus Christ , and against thy Holy Spirit , and against thy Holy Word , and against thy Holy Ministers , and against thy Holy People , and against thy Holy and Pure Worship , yea , and against the Kings Sacred Majesty , whom thou hast set over thy People to governe them according to Truth and Equity , under whose Patronage and Authority , notwithstanding , the Relator is bold to shrowd this his Book with all the Blasphemies and Falsities therein contained ; So as hereby , not onely the exterpation of all true Faith and Religion in the Land is threatned , but consequently the utter ruine and extermination of the Nation it selfe hastened , already fitted as dry fewell for thy wrath , by this Incendiary . For behold Lord what havock is made in the Land ? What superstitions in will-worship ? what oppression of the Gospell ? what persecution of thy Ministers ? what effusion of their innocent blood ? What dispersion of their poore families ? What prophanation of thy holy Sabbaths ? What erection and adoration of Antichristian Altars and Images ? What suspension of the doctrines of Grace and Salvation ? What usurped Tyrannicall Domination over thy Ministers and People ? What imposition of the intollerable yoake of Ceremonies upon their necks , bringing them againe under Antichristian bondage , whom Christ by the shedding of his precious blood hath made free ? And what urging and pressing with furious rage reaching up to heaven , the observation of all humane Ordinances , while , yea and whereby thy divine Ordinances are cast out ? And what wilt thou now doe to thy great Name ? Thou hast of late by terrible signes from heaven , as it were by sound of Trumpet , summoned the whole Land , threatning to destroy it . Surely the provocations are great , were not thy Patience greater . But thou expectest Repentance , with Reformation of all these abominations . But little appearance as yet , and as little hope , while such Books as this , are Patronized and Authorized . What then Lord ? Wilt thou therfore proceed to judge the whole Land for these things ? Surely the whole Land is defiled , and so the cause were just . But yet remember Lord , that thou hast a remnant yet left therein , that have not bowed the knee to Baal . And consider withall , that they are a Faction principally of some few persons , as the Prelates , that have caused such confusions in the Land. And wilt thou destroy the righteous with the wicked farre be that from thee . Shall not the Iudge of all the world doe right ? And even now do not thy People lift up strong cryes unto thee against their Aegyptian Taskemasters , and Babylonian Lords ? And behold Lord what a desperate Leader this Faction hath got ( even as Iudas was to the Rowt ) the Primate and Metropolitan of all England ( those Antichristian Titles he so much vaunteth of ) who because he walkes in Factious and lawlesse by-wayes , therefore hath this Fox for his better defence gotten upon him the Lyons skin , pretending the King for the Author and Patron of all his practises . Now the Foundations being thus cast down , what can the Righteous doe ? But thou art in the holy Temple . Thy Throne is in heaven , wherein and whence thou swayest all Scepters here below . Thou art the King of Kings , and in whose band the Kings heart is , as the rivers of waters , turning it which way it pleaseth thee . And thou hast of late mercifully turned his heart to grant to his Scottish People their ancient Christian liberty , both by freeing them from Ceremonies , and from the High Commissions , thereby cutting shorter at least the Hornes of the Beast , in the exercise of Prelaticall Tyranny . Now ô Lord be pleased to perfect this thy worke , both in Scotland and England , and throughout all Christendome , by causing the Kings of the Earth ( that formerly were as hornes to the Beast , and had given their power unto him ) to hate the Whore and strippe her naked , and that by throwing down the Hierarchy , the maine Pillar of the Antichristian Throne , which is advanced above and against the glorious Kingdome and Throne of our Lord Iesus Christ. And for this cause , ô Lord , open the Kings eyes clearely to see the notorious hypocrisie of his Prelate , who under a Colour of Peace and Truth , goes about to overthrow all true Peace and Truth in his Kingdome . Let him see , ô Lord , how dangerous it is to maintaine or countenance an Antichristian Faction within his Kingdome . Let him see , how naked his Kingdome lyes at this time , exposed to all the stormes of heaven , through so many crying Sins , and desperate iniquities , which the whole Land groaneth under , ready to sinke to the bottome of hell . Let him see , and be rowsed up to a more watchfull Care , and diligent attention upon the grave and waighty affaires of a King , and especially not to commit the Care of Religion to Romish Prelates , which are no members of the true Church of Iesus Christ. And withall , ô Lord , quicken the Kings heart with a Coale from thine Altar , even with the zeale of the Spirit of Iesus Christ , to enter into a present strict examination of the State of Religion , as it now stands in his Kingdome . And because thou hast in mercy stirred up , and strengthened a Servant of thine , to discover to the King not onely the great dishonour his Name sustaineth , but the great danger his Kingdome incurreth , while such intollerable things are suffered , as thy Servant hath in his Reply laid open : Now , ô Lord , let it be thy pleasure to bring this worke to a full perfection by the publishing of it , that so both the King and his People by taking knowledge thereof may come to see what a miserable condition they are brought into by one blinde guide , and bold Prelate . And let thy Spirit ô Lord awaken and quicken the minds of the Lords and Nobles of the King and State , to consider what a base vassalage all those are brought under , who suffer themselves to be made slaves to serve the lawlesse lusts of one domineering Primate : and at length wisely to foresee the mischiefes , which the Altering of Religion to the worse , and reducing all back againe to Rome , may and will certainly bring upon the Land , and upon themselves too , if not the more speedily prevented by a sound and serious thorow Reformation . Make the great ones of the world , ô Lord , sensible , that there is a judgement to come , and that there is a terrible GOD above them , that shall call them to a strict reckoning for all those ungodly practises , wherein themselves have either been Agents , or Instruments , either Principalls , or Accessories , as in oppressing thy Word and Truth , in persecuting thy faithfull Ministers , and the like . And Lord stirre up all thy people to fervent and continuall Prayer , and strengthen them therein to persevere and watch , untill an Answer come forth from thy Throne to all their Petitions , and Supplications , which from day to day they have and do and shall present unto thee . Oh , let not our God be angry with his people , that pray unto him with unfained hearts and lips ; nor let their enemies Say , Where is now their GOD ? But Lord stirre up thy strength and come and helpe us . Put the wicked in feare , O Lord , that they may know themselves to be but men . And shew some token upon thy servants for good , that they which hate us , may see it , and be ashamed , because thou Lord hast holpen us , and comforted us . And let the Atheisticall Scornfull world see , that it is not in vain to serve God , and to call upon him , and to wait for him . And now Lord avenge the Cause of Iesus Christ against Antichrist : and break down Antichrists throne , and exalt Christs Throne , that himselfe alone may sit , and rule , and raigne over his People , and the show● of that King may be heard among them . And for us thy poore handmaids here humbly suppliant before thee , let thy holy Spirit , direct , lead , and assist us in the way , which may be most acceptable to thy Majesty and profitable for thy People , and comfortable to us all in our distressed estate . And shew unto thy Servants what thou wouldst have us to doe in this difficult businesse about the presenting of this Reply to the King , which with our selves and all thine we humbly commend to thy grace and blessing through Iesus Christ , to whom with thee ô Father , and the Holy Ghost , be all honour and glory now and ever , Amen . Mother . Now my deare Children , I will tell you what resolution GOD hath put into my heart , upon the very close of this Prayer : namely , that we addresse our selves to the King with this Reply , together with an humble Petition . And because all of us perhaps would be too many , let as many of you as are willing to attend me , goe with me to the King : the rest , let them goe and be humble suiters at the Throne of Grace , that our GOD would give us to find Grace in the eyes of the King , so as hearkening to our Petition , he may doe accordingly . Such therefore of you as are willing to accompany me , stand on this side : and the rest , stand on that side . Well , I see you are equally divided : Six with me , and Six for me . With me , Charity , Humilty , Prudence , Piety , Patience , and Verity : For me , Faith , Hope , Zeale , Iustice , Mercy , Prayer . Now my Gracious Children , be strong and of a good courage . Our Cause is good , and GOD is for us ; and though our enemies be great , yet they shall not prevaile against us . TO THE KINGS MOST EXCELLENT MAIESTY . THE TRVE CHVRCH AND CHILDREN , THE TRUE FAITH AND RELIGION OF JESUS CHRIST do humbly present their Petition of Right . THAT whereas a Book intituled , A Relation of a Conference between WILLIAM LAUDE , and Mr. FISHER the Iesuite , hath been by the said WILLIAM , now of Canterbury , lately republished , and that , under your Majesties Patronage , and in the publishing whereof ( as he saith ) he hath obeyed your Majesty : And whereas A Reply to the said Relation is now , under the Patronage of JESUS CHRIST , and in obedience to his Word , and by assistance of his Grace , here published and presented to your Majesty and before all the World ; in which Reply are detected and clearely evinced , by manifold and infallible Testimonies sundry particular passages and Doctrines of the Relator , which directly overthrow all true Christian Faith and Religion : And whereas in this Reply is clearely proved , that Prelaticall Government of the Church , or the Hierarchy ( as they call it ) is meere Antichristianisme , and the very Mistery of Iniquity , branded by the Apostle , and expresly forbidden by Christ himselfe to his Apostles , whose Successors the Prelates falsely pretend to be ; and that all Prelates , even as they are Prelates , are both by their Profession and Practise , so many Anti●hrists , adversaries to CHRIST , who ( as the Great Antichrist ) sit as Gods in the Temple of GOD , Lording over the Faith , Soule , and Conscience of GODS People , thrusting CHRIST out of his Throne : And whereas notwithstanding the manifest truth hereof confirmed by most cleare Testimony , and undeniable Proofes of Scripture , the Relator , or Prelate , hath in his said Relation uttered sundry blasphemous Speeches , belying the Wisedome , Counsell , and Providence of GOD , and of CHRIST , as making Him the Author and Ordainer of such a Hierarchicall Government of his Church , which is to Father upon GOD and CHRIST , a most notorious Lye and Falshood ; where he addes withall a blasphemous New Article of Belief of the Church of England , that this is a truth : And whereas the Holy Scriptures is and hath been in all Ages , and by all Sound and Orthodox Divines , both Ancient and Moderne , both Forraigne and Domestick , universally received , held , and constantly beleeved and maintained against all Adversaries of the Truth , to be the Onely Rule of Faith and Iudge of Controversies in Divinity , and alone Selfe-sufficient to give Testimony to it selfe , that it is the undoubted Word of GOD ; as in this Reply also is fully prooved : And whereas the Relator notwithstanding hath loded the Scripture with many intollerable repr●ohes , and blasphemous words of disgrace , censuring it as an insufficient witnesse to it selfe , and an incompetent Iudge of Controversies in Faith , as being both a blinde , dumbe , and dead Judge , and that it hath no light in it selfe , but is as a Candle in a box without light , till , Tradition of the present Church doe light it ; and the like , the very ground of all Infidelity and Apostacie . And whereas notwithstanding all such his blasphemies against the Scripture , wherewith he hath stuffed some 30 leaves in Follio , besides many other the like , scattered all along his Book , he , the same Relator out of his grosse hypocrisie addeth this proud Blasphemy to all the rest , That he hath given the Scripture all honour , and ascribed unto it Sufficiencie more then enough : And whereas also ( as appeareth in this Reply ) the Relator belyes and blasphemes the Holy Ghost himselfe , making him the Author of most notorious lyes and vanity : And whereas the Relator doth define a meere false and counterfeit Catholicke Church , contrary to that Holy Catholick Church , beleeved in the Creed , whereby he overthrowes both that Article of Faith , and with all the Communion of Saints , teaching , that his Catholicke Church , though it cease to be holy , yet is a true Church of CHRIST still : And whereas of and in this his new Catholicke Church which the Relator beleeveth , he makes the Church of England and of Rome to be one and the same Church , and both to hold one and the same Faith of that his Catholicke Prelaticall Church ( which Faith is declared in the Reply not to be the true saving Faith ) and that they both do set up and professe one and the same Religion , not different , in which Faith and Religion of the Church of England and of Rome ( he saith ) as he hath lived , so he resolves to dye ; as much to say , as he will live and dye an English-Romish-Catholicke : And whereas the Replyer proveth ( and which no Papist denyeth ) that the maine substance of the Romish Religion is the Masse : And whereas the Relator confesseth , that ( though a simple Papist may , as he saith ) yet no Romanist , as a Romanist , living and dying in the Roman Faith can be saved , and yet this Faith of Rome is the same with that of England , wherein he will end his dayes ; So as the Church of England may hereby see in what a case she is , and how highly she is preferred by her Primate , as to be brought to be of the same Church , the same Faith , the same Religion with Rome ; enough to startle all your Majesties Subjects , that till now thought themselves to bo Protestants , and no Papists ; and to cause all zealous Christians to abandon all communion with such a Church , as is the same Church , of the same Faith and Religion with Rome : And wheras this Relator professeth and teacheth a blind Charity ( sutable to his Faith ) which he boldly affirmeth to be not a mistaken Charity , in granting , that a silly ignorant Papist , so living and dying , may be Saved by his Ignorance in that Religion , conforming himselfe to his Religious life : and on the contrary condemning such Protestants of stiffenesse and churlishnesse , that are not of the same Charity with him , though the Replyer proveth , that there is no true Charity without true Faith and Verity : And whereas the same Relator is shewed in this Reply to give much more liberty to your Majesties Protestant People to go● to the Romish Masse ( as being with him one and the same undiffering Religion with that of England ) then the Jesuite doth to his blind Romanist , to come to the English Church : And whereas the same Relator hath many passages , wherein he makes a Generall Councell of Prelates , Iudge in all Controversies of Faith , ascribing unto them an Infallibility ; and in case they shall erre , and that even in grosse things , and points of Faith , yet that all men are bound to yeeld obedience , at least externall , till another Generall Counsell equall to the former reverse those Errours ; whereupon by Consequence of this Prelaticall doctrine ( as the Replyer doth instance ) the Church of England it self is bound to observe the worship of Images , and the forbearance of the Cup in the Sacrament , &c. decreed in Generall Councels , and not yet reversed by other Generall Councels equall to those : And whereas the Relator calls Transubstantiation , Purgatory , and the forbearance of the Cup but disputable and Improbable Questions ( the nature of which is , to be taken indifferently Pro and Con : And whereas he never once in all his Relation calls the Romish-worship of Images , and of the Sacrament , or any other Idolatry in all the Romish Church , but onely by the name of Superstition , abstaining altogether from the name of Idolatry , as if with him the Roman Church were no Idolatresse : And whereas he much lamenteth the Seperation and rent between the Protestants and Rome , with the continuance of it ; although with the Iesuite , he confesse , that errour in Faith is just cause of separation : And whereas he the same Relator doth cunningly , yet palpably enough , in sundry passages of his Booke ( as also he hath openly done viva voce at the High-Commission-Board ) exclude all the Reformed Protestant Churches beyond the Seaes , as no Churches of Christ , as not admitting the Hierarchy ; Finally also in his Book quipping Luther , and in him all the Reformed Churches , as having made a rent not onely from Rome with her corruptions , but even from the Catholick Church it selfe ; which indeed ( in the Relators sense and difinition of the Catholicke Church ) is most true , to wit , from the universall Hierarchy : And whereas he , the Relator , doth every where highly extoll his Ceremonies in Gods worship , as without which ( he saith ) there is no light left to shine before men that they may see his Devotion , and so glorify GOD , ( therein most foulely and odiously perverting and abusing the holy Text of Scripture uttered by CHRIST to a cleane other purpose as the Replyer hath noted ) all which Ceremonies , being a will-worship after the Tradition and Commandement of men , the Apostle doth utterly condemn , as wherby the very merits of Christs death are made of none effect , who in his death destroyed All Ceremonies in Religion obliging the Conscience , and not onely the Levitic●ll , but all other whatsoever of humane Ordinance , as the Replyer clearely proveth ; So as it is not left to any Power on Earth to impose the least Ceremony , ( yea though it be of nature indifferent ) to bind the Conscience in the service of GOD , seeing all such imposition is Antichristian Tyranny : And whereas all Prelaticall , Hereticall , and Antichristian Faction erected by the Prince of darkenesse against Iesus Christ , and his Kingdome , as is apparent both by their profession and practice , wherein they have nothing at all , yea not any one thing to show , wherein they resemble either Christ , or any one of his Apostles ( except Iudas ) Christs Kingdome being altogether spirituall , and not of this world , but the Hierarchy a meere carnall and worldly Kingdome , onely guilded over with the bare name of spirituall : And whereas the Relator throughout his whole Booke bewrayeth his most palpable and profound ignorance , and notorious blindnesse in the whole mystery of Faith and all true divinity , in so much as when ever he Cites Scripture , he still perverts it to a wrong sense , and is not able to bring any proofe either from Scripture , or Common Reason ( except from some of his Jesuiticall Authors ) for any of his Paradoxes and strange doctrines , delivering all without Book , tanquam è Cathedra , as but of some Papall unerring Chaire , upon the Authority of his bare word , and upon meere trust : And whereas the Relator saith , That worth once misled , is of all other the greatest misleader , and who of greater worth in the Church of England , and in the Esteem of Great ones too , then the Great Primate himselfe , whose very word with many is taken as a divine Oracle ; So as if the Church and State of England will but pin their soules upon this Leaders sleeve , he will not fayle to lead them in that way , the issue whereof ( seem it never so right in the eyes of credulity ) will certainly prove to be ( as Solomon saith ) the wayes of death : And whereas by the Relator , sundry occasions are ministred to the Replyer of instancing divers practises charged upon the Prelate , as the principall Agent or Instrument of setting up sundry Innovations in Religion in the Church of England , all which have been done under his Primacie ; as , The republishing under your Majesties Name , the Book for liberty of profane Sports on the Lords day , with pressing Ministers to read the Sayd Book in their severall Congregations , and upon refusall , extreamely persecuting them , and thrusting them from their Ministry and meanes , with their poore wives and children ; The authorizing and licencing of some Doctors Books , which cry down the Morality of the 4 th Commandement for the Sanctifying of the Lords Sabbath day ▪ The setting forth of a New Order to restraine Preachers from Preaching in the Afternoones on the Lords dayes , much pressed by the Prelates and their Officers in all their visitations : The setting forth of a Declaration in your Majesties Name , prefixed to the Articles of Religion , which the Prelates practises plainly interpret to be for the restraining , and prohibiting altogether the Doctrines of Saving Grace to be preached , and wherein the genuine sense of those Articles touching Grace ( which formerly were universally interpreted to have but one sence agreeable to the Scripture ) is confounded with the heterodox hereticall doctrines of the Pelagians and Arminians , so as none can tell what to make of those Articles , saving that by this meanes the Orthodox Ministers must not preach the truth , and the Adverse party and Faction may find footing and countenance for their groundlesse and gracelesse heresies , and all this to the manifest dishonour of the Word of Grace , the distraction of good Ministers , and the destruction of many thousand soules ; The pressing and setting up of Altars , attended with sundry adorations , images , crucifixes , to the open Scandall of many , and for non-admittance whereof , with other Innovations , or rather Renovations of old Popish Reliques , many good Ministers and people of GOD have deeply suffered ; by all which practises and sundry more , the Replyer hath plainly and particularly proved , how the very Foundations of Faith and Christian Religion are not onely terribly shaken , but razed , and ruined , so as the very Foundations of the earth doe tremble withall , and more especially , how not onely by unmoralizing of the 4 th Commandement ( whereby the Floodgates of all profanenesse are broken up ) and the uncannonizing ( as it were ) or making voyd of the doctrines of grace , but by the setting up of Altars , with all their Service and Ceremonies , is an absolute denying and renouncing of Iesus Christ our onely Altar , as the Replyer hath shewed at large : And whereas notwithstanding terrible persecutions ( if it be lawfull to call a Spade a Spade ) have followed upon these Innovations , which have fallen most heavy upon the faithfull Ministers and their Families , yet the sayd Relator ( whether out of notorious hypocrisie ▪ or egregious malice , or both ) is not afraid to abuse the Sacred Name of GOD , nor ashamed to cast a myst before the open eyes of all the world , saying , * GOD forbid , I should ever offer to perswade a Persecution in any kind , or practise it in the least ; whereas , if Persecution be Persecution , whether he hath perswaded to it , or diswaded , perhaps your Majesty can tell ; and how little he hath practised it , thousands have sufficiently felt : And whereas the Replyer upon occasion by the Relator , hath declared fully the Tragicall Story of the Cause , Censuring , and suffering of a late Minister of the Gospell ( depriving him of his Ministry and all worldly comforts ) and all for the meere discharge of his Ministeriall duty , in admonishing his people of such dangerous Innovations , as were then creeping , yea and crowding into many Churches ; for the which he hath been so terribly censured , and still suffereth both closse Imprisonment and Punishment , with Divorcement and Seperation from wife , and children , and all friends whatsoever , as a man buried quick in a Marble Tombe of perpetuall Calamity , the very Image of hell ; such an Example as no age , no history , sacred or profane is able to parrallell , that a man should be so terribly Censured , and that upon this very ground , that he would not do that , whereby he should assent to the condemning of his Cause before the hearing his Answere in Court for Defence of his Cause being wholly precondemned by the two Judges , as impertinent and Scandalous : And whereas notwithstanding the Relator doth still insult , trample upon , and imbitter his inke with gall , blacking the innocent with foule reproaches , whom all the Court could not charge with the least offence or crime , but that they said , he was too bitter , which he gave good reason for : And whereas the cry of innocent blood both of that Servant of Christ , and of his Companions , is gone up to heaven against the whole Land , pleading and clayming Iustice at that High and righteous Throne , so as heaven and earth are troubled with the cry , which will not be appeased , till Iustice be done : And whereas GOD hath put into your Majesties hand , both the word of his Truth , as the onely Rule whereby to reforme all errors and corruptions wherewith his worship is profaned ; and the Sword of Iustice to vindicate the Cause of the oppressed Innocents : And whereas so great a worke , as the Reformation of Religion is above the Spheere of any ordinary Court of your Kingdome , so as even the Honourable Boord of Starre-Chamber disclaymed that Office , where the sayd Innocent standing before them desired Justice in that behalfe ; yea and is too heavie a burthen to lye upon the Kings shoulders alone , and much more as the case now stands in such a perplexity of things , and universality of corruptions , which as a leprosie hath overspread the whole body of the Land : And seeing Christian , Prudent , Grave and Pious Princes use not upon the first sound or sight , to slight , or reject as fables or flashes of some brain-sick man , such deepe charges as the Replyer here presenteth , and presseth hard upon the Relator by such sound and demonstrative arguments , and which do so nearely concerne the State of the whole Land , which ( by reason of Prelaticall outrages , seconded with the publication of the said Relation , the very Portent of Confusion ) lies now a bleeding : And whereas the contempt of just complaints , and neglect of Iustice in such Cases of so high a nature , would necessarily argue , that men have sold themselves , as having made a covenant with death ( as the Prophet speakes ) and an agreement with hell , being justly given up of GOD to d●struction , as in the case of Amasiah King of Iuda , who threatning the Lords Prophet for reprooving him , the Prophet replyed , Now I know that God hath determined to destroy thee , because thou hast not hearkened to my Counsell ; even as it came to passe a little after in the same Chapter , Amasiah would not heare ; for it came of God , that he might deliver them into the hand of their enemies , because they sought after the Gods of Edom : as the Prelate professeth for the Church of England one Faith and Religion with Rome : And whereas the Hierarchy being an Antichristian Kingdome , shall perish with Antichrist , and all they together , that support and confederate with it against Christs Kingdome , his Gospell , and Truth , as the Relator doth in his Book ; So as to suffer such a Rebell against Christ ( as the Replyer hath proved him to be ) and much more to Patronize him and his worke , were to maintain open warre against heaven , and to make your Majesty guilty of all those blasphemies and heresies in it ; which GOD forbid : And whereas to whom much is committed , of him much shal be required , and the Office of Kings is of all other highest on earth , and therefore God will require the strictest account of them , and the more , where the light of the Gospell hath also clearely shined forth , leaving no place for pleading ignorance , it being lo the honour of Kings to search out a matter ( as Solomon saith ) throughly to inquire into the Cause brought before him , and therein to do exact and impartiall justice , much lesse committing the Cause to be judged by the Adversary or Party , but to judge righteous judgement : And whereas GOD hath sent of late sundry fearefull signes from heaven , as warning-pieces to England , to awaken the State thereof to a more deepe consideration of the condition , wherein it stands obnoxious unto , and naked before that dreadfull Judge for her most notorious and hideous crying sins , iniquities , transgressions and impieties in all kinds , and in the highest degree , and to lay down her high pride , and selfe-confidence , and gyant-like daring in lifting her selfe up against Iesus Christ and his High-Throne , in oppressing and trampling upon his sacred Word , and Ministers , and People ; least by standing out in open defiance against God , and in the defence and maintenance of her Rebellion with a high hand , God be provoked altogether to confound her ; So as ( if a more mature Reformation of such hideous enormities , whereof the Relator is here , by the Replyer , convinced , be not seriously thought of , and speedily and effectually put in execution ) to be secure in looking for Peace , or any Good , ( not having thus made peace with God ) were but to bewray a mind desperate , and past all hope of remedy : And lastly , whereas the Replyer to all these his high Charges upon the Relator hath ( for some speciall reasons to himselfe ) not set his Name ( it being neither out of any distrust of the goodnesse of his Cause , nor yet feare of men by others Example ) when as your Majesty shal be pleased to send forth your Royall Edict , commanding that the Repyer ( whoever he be ) come forth and appeare to make proofe of all his Allegations against the Relator , assuring him of an equall , just , and faire unpartiall hearing in such a Court of Iustice , as the Replyer himselfe shall nominate , and appeale unto , which is not , cannot be lesse , then the most High and Honourable Court of Parliament , which the necessity of things , so nearely concerning the whole Land , doth with all importunity call for ; he ( the Replyer ) will then be ready ( God giving him life and health ) in all humble duty and allegeance to present himselfe , and personally face to face , before the Honourable Court ( by the assistance of that Grace , which first set him aworke , and inabled him to finish it ) make good his whole Reply against the Relator . It would therefore please your most Excellent Majesty ( the waighty Premises seriously consi●ered , and upon your mature Revisall of this Reply , or at least of the brief contents thereof prefixed to the Reply , with the eye of your soundest and sollidest judgement , directed by the wisdome of Gods owne Spirit , which hath the hearts of Kings in his all-swaying hand , and for vindicating of Gods glory , and your own honour , so deeply suffering in the forenamed respects , and for staying of Gods hand stretched out , and the preventing of further calamities ) not onely to take to heart , and into your Royall hand the speedy reformation of such things , as have been done ( and all in your Majesties Name still ; for that must beare all the burthen ) since the Relators Primacy : as namely in the first place , to send forth your Royall Edict for the taking downe of all Altars ( which where ever they stand , doe stand in open defiance against Christ ) another , for the calling in of your Book for Sports on the Lords dayes : a third , for the calling in of your Declaration before the Articles of Religion : a fourth , for the calling in of all Orders for the restraint of Preaching : a fift , for the restoring in Integrum , that is , not onely to their Ministry and Charge , but to their liberty in Christ from the bondage both of Prelates and Ceremonies , all those godly Ministers , who out of Co●scien●e and duty towards God , and not out of any disrespect , or muc● lesse disloyalty towards your Majesty , for refusing to read the said Book , have been by the Prelates thrust out of all : a Sixt ( if not the First ) for the quite releasing and setting at full liberty your three poore banished Prisoners , that the loud cry of their oppressions breake not through the walls and barres , and roofes of their straight inclosure to the piercing of the heavens , and the provoking of their wrath to dart downe the thunderbolt of Divine revenge to the blasting of the beauty of your State , while ( as a tall Ceder , or sturdy Oake ) it stoutly lifts it selfe up on high , as if it would threaten heavens throne : and lastly , all this done ( without which what can prosper ? ) and that you may make your Peace with GOD , as you have done with Scotland , to Proclaime a Publick Fast with Prayer and Humiliation , for the deprecating of Gods high displeasure for what is past , and the procuring of his favour and blessing upon you and your Kingdome : and thereupon send forth your Royall writs for the calling of a Parliament for the redressing and removing of the maine Causes of all the disorders and enormities in the Church and State : So shall your Kingdome be established , and your Crowne flourish in abundance of Peace and Prosperity to your Majesty , and your Royall Posterity , which the Petitioners , the true Church and Children , the true Faith and Religion of Iesus Christ will never be wanting to sollicite the throne of Grace for . THE CONTENTS OF THE PRINCIPALL PASSAGES IN THIS INSUING REPLY ; AND first to the Relators Epistle Dedicatory . The left-hand Figure notes the Page of the Relators Book : the right-hand the Replyers . L. page 1. HOw the Prelate by pinning his Booke upon the Kings Patronage , doth thereby expose him to the perill of being guilty of patronizing all the blasspemies & falsities therein , page 2. 2. What Truth , and how the Prelate seeks it , ibid. 7. What use the Prelate makes of Gods restoring him from his Fever , p. 3. 7. What he meanes by the Scandalous and Scurrilous pennes of some bitter men , with a short Narration of their Cause , and Tragicall suffering , ibid. Notorious Hypocrisie of the Prelate , and taking Gods name in vaine , pag. 3 , & 4.6.8 . Prelates mercies exceed all Heathen cruelty , 6. A strange Precedent without Precedent , to censure a Man , because he would not consent to the condemning of his Cause before the Hearing , 7. The Prelate Shrewdly put to it for his blood-guiltinesse , and shamelesse hypocrisie , 7 , 8. A new-found Art , under colour of Answering Jesuites , to strike a leagve with Popery , 9. 7. The Prelates notorious perverting of Scripture , which is retorted upon himselfe by a true Application , 10 , 11 , 12. 7. Gods Ministers for sharpe , and particular reproving of sin and sinners , proved not to be Libellous , nor Scandalous ; by many examples , 11 , 12 , 13. How Prelates , with the High Priests and Pharisees are guilty of all the blood of the Saints , shed from Abel hitherto , 15 , 16. True marks of a Minister of Christ extraordinarily raysed up of God , ibid. 7. What kind of Men the Prelates Divines of worth and Note be , 16 , 17. How the Prelate publisheth his Booke to vindicate his Reputation , and with whom , ibid. 7. A Prosopopaeia , representing the Prelates Divines speaking to him , 17 , 18. 7. The Prelate selfe-deluded by the unanimous Councels of his Divines , as Ahab was by his false Prophets , 19. The Prelates Booke like Caesars sacrifice , ibid. The Replyers Councel to the Prelate , 19. The Prelates Booke how reprobate Silver , 21. The Mystery of burning Salis his Devotions opened , 20. How the Prelates Tract needs leading into the light , 21. 11. Notorious hypocrisie of a most persecuting Prelate , detected as most detestable , 21 , 22. worse then that of Stephen Gardiner and Bonner , ibid. The Prelate sore pressed with sundry Scriptures by the Replyer , 23 , 24. A notable Prophecie of Scripture against the Anti Sabbatarians in these dayes , 24. How the Prelate takes Gods Name in vain , 25. Difference between Romes Fishermen , and Christs , 26 to 30. The Prelates subtile laying all the Load upon the King , what ever be amisse , 29 , 30. Good Laws may sleep , ibid. What he meanes by the wakening of Discipline , ibid. 12. The Prelates meaning of Anglers in a shallower water fished out , 29. And how they differ from Romes Fishers . The Prelates Councel to the King how perillous in his sly and subtile inticing him against godly Preachers . The Prelates sly Speeches in some Cases , how best interpreted by his Practises . And how and what he Councelleth the King , 29 , 30. Perillous Consequences of Prelates practises in altering of Religion , how considerable for States . 30 , 31. The Prelate put to his proofe , whether he loves the Kings Crown , or the Prelates Miter better , 32. 13. Prelate how condemned of the Same Scripture by himselfe alledged , 32 , 33. How the Prelate is an Enemy to the Gospell , and to the preaching of it , 33. What be the Prelates Foundations of Faith , and how shaken , 34. How the Prelates Practises not onely shake , but quite overthrow the true Foundations of Faith : and that by his own Instances , wherein he is selfe-condemned , and his palpable hypocrisie detected , 35 , 36 , 37 , 38 , 39. Altars overthrow the Foundation Christ , 35. 13 , 14. The Prelates comparison of the Church to a Hive of Bees Scanned : so as nothing is left him but the Sting , 40 , 41 , 42 , 43. Prelates and their Clergie no true Order of Priesthood , 41. The Prelate calls his Hypocrisie , Integrity and Sincerity . The great difference between the King , and the Prelates Priest , about the Bee hive , 41 , 42. And how perilously they are joyned together by the Prelate , 43 , 44 , What Integrity of the Church in Doctrine and Manners we may expect , when the Prelate , or his Priest , is joyned to the King in Reformation , 45. Two places of Scripture vindicated from the Prelates perverting of them , and whereby himselfe is stung , for being too busie about the Bee-hive , 46 , 47. For what good Service the Prelates Priest , medling with the Bee-hive , is stung by the true Bees , 48 , 49. The Prelates Church in England , together with Rome , wherin fallen from the ancient Catholick Faith , in maintaining Doctrines of Devils : And what the true Catholicke Faith i● , 51. The Prelaticall Church in England how Antichristian , and what Antichristianisme is . 52 , 53 , 54 , 55 , 56. The Mystery of Iniquity in the Prelacy , ibid. The place in John ( 1 John 2.22 . ) vindicated against Jesuites and Prelates : and thereby Prelates proved to be Antichrists , in that they deny Jesus to be the Christ , that is , King , Priest , and Prophet : distinctly proved , 56 , 57 , 58 , 59. No Priest , but Christ , ever had power to forgive sins , 58. The true Reformed Churches beyond the Seas vindicated to be true Churches of Christ , against the Prelate , 62. And Prelaticall Churches proved to be false Churches , ibid. 16. Who have cause to cry out of persecution , the Prelat's Jesuite , Or his Seperatist , 63. What Cause the Prelate gives of Separation from his Church , which he saith is the Same with Rome , 64. And wherein , ibid. The Prelates Riddle , 65. In how many paritculars these two Sisters are alike , yea one and the same , 64 , 66 , 67 , 68. And so how the Prelates Church in England being one and the same with that of Rome , must needs be a false Church , 69. How the Prelate overthroweth all the learned works of the Orthodox English Divines , ibid. 17. The Prelates blasphemous putting a most notorirus lye upon Christ , 70. What Interpretation of Scripture we may expect from Prelates , whereof his Church consisteth , 71. The Prelate selfe-condemned , as a most notorious forcer , and perverter of Scripture , where ever he doth but touch it with his finger , ibid. What need there is of the Prelates Oracle in setling the true sense of the 39. Artcles , which under his Primacy have been declared doubtfull , and of a double sense , 72. What cause we have to expect an Index Expurgatorious from the Prelate to purge the writings of all our Oxthodox Divines against the Church of Rome , ibid. 18. How the Prelate without his Prophecying , doth by his practise hale in Atheisme and Irreligion , 73 , 74. What we are still to understand , when the Prelate names Truth , &c. 74. What he He calls an unworthy way of contending for Truth : which we must contend for notwithstanding against such Adversaries , 75. What is that Atheisme , and Irreligion properly which the prelate nameth and meaneth , 75. 19. The Prelates externall will-worship , what it is a Great Witnesse of , 76 , 77. The prelates swelling pride and conceit of His Will-worship , 77 , 78. All Will-worship expresly forbidden in the Scripture . It is no Service of God , but of mans lust , ibid. The prelates upright heart down right hypocrisie , 79. The prelates notorious and bold perverting of Christs words to His own blind Devotion , 78. How God is dishonoured by the prelates will-worship , 79 , 80 The prelates Sincerity in Religion how it drives consciencious men from Communion with His English Church , 81. The prelate how clearely he deales with His Majesty , 82. What is with the Prelate Decent , and what orderly Settlement in the worship of God , 83 , 84 , 85. Sundry Innovations , or rather Renovations under the primat . ib. Of Ceremonies in Gods worship . Of Naturall , Morall , and Religious Actions , how they differ in point of Ceremony , 87. Prelates Ceremoniall worship Hereticall , 88. What Heresie is , ibid. Christ the onely Master of Ceremonies in Gods service , 88. How this is an Article of our Faith , 8● . Christ never imparted this His Prerogative , or any part thereof , to any Humane Power , 90. The Apostles words for Deceny and Order ( 1 Cor. 14.40 ) cleared from Prelaticall perverters , 90 , 91 , 92 , 93 , 94. Prelates Pretence for Antiquity of His Ceremonies absurd , 94 , 95 , 96. Prelates Cerremonies will fit neither Time nor Place , but as they are forced , wherin the Prelate is too zealous and forward , 97. What rubbes and tough knots the Prelate meets withall about His Ceremonies , 98. And how He hath been crost since his Crucifying of His Three bitter men , and why ? and how ? 99. The Prelates practise not so politick , as Julians was , 98. Even Mediocrity in Ceremonies is an Extreme , 99. So as the very least overburthens the Church of Christ , ibid. How the Prelate had need to fit His Ceremonies , some for Sommer , and some for Winter , for overburthening His Priest , 100. The Replyer requireth of the Prelate a just number of so many Ceremonies , so as they may neither overburthen , nor leave his Service naked , 100 , 101. The Prelate like the Pharisees in binding burthens on others , ib. How the Prelate needs many Ceremonies , as Herbs to straw the way to the celebrating of the marriage betweene England and Rome , ibid. How the Prelates Service is naked , without his Ceremonies , 1●2 Prelates pompous Service condemned by the Heathen , 102 , 103 The Leviticall Pompe , as a Type , altogether abolished by Christ , 105. Adam more glorious in his innocent nakednesse , then with his devised Fig-leaves , how applyed to the Prelaticall Church , 103 , 104. Prelates Service sensuall and heathenish , as done to an unknown God ; fully displayed , 104. Prelates pompous Ceremonies like the Cardinals Sumpter , 105. No necessity of Prelates Ceremonies , sith both Superstitious , and Superfluous , saving that they are all the Substance of their Religion , 106 , 107. True Reformation ought to have no Ceremonies at all to bind the Conscience , 107. Prelates Ceremonies strengthen Superstition and Idolatry , and destroy true piety . 108. What is that Substance of Religion , which Prelates Ceremonies doe fence , 106 , 107. And what strength they adde to his Religion , how it is weaknesse not to see , 108. Prelates Ceremonies are beggerly Rudiments : yea Aegyptian bonds , and Babilonish Chaines , 108. How by the Prelates Ceremonies so eagrely urged , the Jesuites win ground . 108 , 109. Romes Reconciliation hastened by hossing up wodden Altars , and hurling down golden Ministers , 109. The Jesuites hale in Popery through the Prelates broad Gates he hath layd open , ibid. 21. How the Prelate hath layd open the wider-gates of his Catholicke Church by pulling down the walls and bulwarks of Christs true Church , 109. The Prelates wider-Gates whither they lead , 110. The Prelate hath nothing to doe with the true Faith , nor Communion with the true Saints , ibid. He perverteth the Scripture ( Jude 3. ) falsely applying the Saints Faith to his boundlesse Catholicke Church , 110. What Truth the Prelate professeth , and with what singlenesse of heart , 110 , 111. And his notorious hypocrisie in deluding the King , 111. The Prelate puts all his Book upon the King , as published in obedience to his Majesties command , ibid. What we may expect from the Prelate , who resolves to dye in that Faith , wherein he hath lived , ibid. And so what hope he can have of Gods favour , 112. THE CONTENTS OF THE MAINE POINTS AND PASSAGES IN THIS insuing Reply to the Relation it selfe . 2. WHat is that Church , whose judgement the Prelate would have the people to depend upon , 113. And not to be too busie with Seripture , but moderately , in things obvious , 114. How the Prelate yeelds the Jesuite this , that the Church of Rome is a true Church , on whose judgement people must depend , 115. The Prelate a Subtile underminer of the Truth . 116. 4. The papall Church holds no one point of Saving Truth , ibid. 23. How the Prelate vants himselfe for the great Champion of the Church of England , 117. 29. How the Prelate overthrows Christ , while he makes things , not Fundamentall in the Faith , necessary to some mens Salvation , but tells us not who those be , 117 , 118. 31. How the Prelate can bind all men to peace by his Churches Declaration : yea though it be not the Churches , 118. The dangerous Consequences hereof , 119. 32. The Prelate selfe-condemned , for adding things contrary , and detracting things necessary , 120. 35. How ( against the Prelate ) things considered in the manner of Beeing onely , are fundamentall in the Faith. Instanced in sundry particulars , 120 , 121. The many absurd consequences of Popish Reall-presence , ibid. 37. How the Prelate makes things , which are fundamentall in the Faith , not to be so to all men , 122. See 117.118 . If the Prelate doe at all discerne what the true Faith is , what use he makes of it , 122. 39. How the Prelate falsifies Lyrinencis , and is loth to English some of his words , 123. If the Church of Rome be Lupanar Errorum , a Stews of Errours , 't were good that all should know her in plain English to be so , to avoyd her , though the Prelate be loth English men should know it , ibid. How the Prelate applauds the Iesuite Stapleton in a grosse point of Popery , whom Dr. Whitakers in the Chaire at Chambridge confuted , 124. How therein the Prelate prefers Stapleton before Bellarmine , who comes nearer to the Truth , ibid. 40. How the Prelate is justly as an Enemy to Assurance of Salvation , and so of true Saving Faith , 124. 43. How the Prelate makes it whether for a penny , Beliefe of Scripture , or the Creed , hath the Precedencie of a Prime Principle of Faith , 125. 44. The Prelate allows some Traditions for Apostolick , though not fundamentall in the Faith , ibid. 45. The Prelates Faith of Christs Descent into hell ; which Article is by the Replyer discussed , 126 , to 129. 47.48 . For default of examining the Articles of the Creed by Scripture , the Prelate overthrows two Articles , The Catholicke Church and the Communion of Saints , 129. 51. Notwithstanding the Prelate , we ought boldly and publickly to affirme The Truth against errour , 132. 53. The Prelate submits the Faith of the Church of England , to the judgement of the Fathers , whether her Articles be according to Scripture . How by those Fathers he is condemned , 132 , 133. With what limitation the Church , within the first 400 , or 500. yeares may be sayd to have been at the best , 133 , 134. How the Replyer declines the occasion of entring into a comparison between the truly Reformed Protestant Churches , and that within the first 500. years after the Apostles , 134. Conformity to Popish Rites a Pretence to bring Papists to Church , as the Christians anciently intertained Heathen manners , to draw them to be Christians , 134. Augustine complained of Ceremonies then , when ( if the Prelate say true ) the Church was at the best , ibid. 62. The Prelates false professed Faith concerning the Catholicke Church in the Creed , which he defines to be the Society of all Christians , 135. 66. How the Prelate jumpes with Bellarmine , for a word of God as well unwritten , as written , 135 , 136 , 137. Baptisme of Infants a Doctrine of Scripture , not an unwritten Tradition . We ought to repaire to Scripture in all doubts of Faith , 137. 72 , 73. How the Prelates words , not well examined , may make us beleeve , he is no Arminian , but Orthodox in the Doctrine of Grace : while he abuses the Scripture most palpably and grosly , 138 , 139. 75 , 76. What the place and office of naturall Reason is in judgeing of Scripture : against the Prelate magnifying naturall Reason to the vilifying of Scripture : the blindnesse and vanity thereof in judging of Divine things , and matters of Faith , 140 , 141 , 142 , 143. Vnsanctified Reason how it judges the Scripture to be false , 143. How the Prelate is put to his naturall Reasons pregnancy in matters of Faith , 1●2 . 77. The Prelates extreme blindnesse or malice , in saying The Scripture is strengthened with probable Arguments from the light of Nature , and humane Testimony to convince men , without which it is not so demonstratively evident of it selfe , 144. At large confuted , 14● , to 149. A secret power in Scripture convincing a naturall man in the reading or hearing of it preached , that it is the very word of God , 148 , 149 , 150. See also , A motion of the Replyer to the Prelate , how he shall make tryall of the Scriptures powerfull sufficiencie , to convince him , that it is the word of God , 149. A comparison of the Scripture with the Sun , 151. Gods word preached , and not Church-Tradition , the ordinary prime motive and instrument of Faith. Illustrated by pregnant Comparisons . ib. 83. How the Prelate hangs the Beliefe of Scripture to be the word of God , necessarily upon the Authority of the present Church , and other such poore inducements , all but meere probabilities , which may beget opinion , but never beliefe , 152 , 153 , 154 , 155. All examined , and proved to be meere vanity : in all which the Prelate destroyes all Faith , and hope of Salvation , 156. also 157. In what sense and way onely a Naturall Man being led by the Prelates hand , as of the present Church to read the Scripture , may be induced to beleeve it is the very word of GOD , 154. 84. Further notorious blasphemies of the Prelate in derogating from Scripture , as having no light , but as a candle in a box of 12 in the pound , till Tradition of the present Church doe light it : Examined , 157 158 , 159. How the Prelate perverts the Scripture , and puts out the light of it , 157. Other blasphemies of the Prelate against the Scripture , Gods word , and the Holy Ghost , making his Church-Tradition the eyes inlightner , 159 , 160 , 161. Gods own voyce in Scripture read and preached , begets beliefe , that it is Gods word , 161. 85. The Prelates prosecution of this Argument in advancing his present Church Authority , further confuted , 162 , 163. 85 , 86. A Subtile and Sly evasion of the Prelate from the Jusuites true objection , 164. A pretty tricke of Legerdemain , 195. Scriptures full light teacheth a perfect knowledge : against the Prelates Evasion , 165 , 166. 87. The Prelates perverting of Scripture in his Babylonish confounding the Historicall , with the Saving and justifying Faith ( as he alwayes doth ) and another Scripture , in confounding the regenerate with the unregenerate , 166. to 170. Whereupon the Replyer addes a notable Discourse of the nature of true Saving Faith , 170 , to 174 : as namely of its admirable operations in the severall faculties of the Soule , with its excellencie , &c. The Prelate Contradicts himselfe , not knowing wherof he affirmeth . Saving that by Faith he ever meaneth a false Faith , whereby he destroyeth the true , 173. The Sure beliefe of Scripture is a Christians sure comfort in trouble , 172 , 173. 88. Hookers Sensible Demonstration so applauded by the Prelate , throughly scanned , and soundly proved to be false by most evident Demonstrations , proving the Scripture to prove it selfe Gods word , 174 , to 177. The Prelates Ground from Nature , being applyed to Scripture , proved false : and Christs Saying , which the Prelate objecteth , cleared , 177 , 178. 89. Hookers stating of the Question , commended by the Prelate , for Tradition , as the Key to open the Entrance to Scripture , proved false in the Prelates sense , and that Key to be a false pick-lock , 178 , 179. 91. How the Prelate in charging the Pope for usurping Lordship over the world , is taken tardy for doing the like himselfe over All England contrary to S. Peters rule , alledged by the Prelate 180. 93. What assistance Lawfully sent Pastors and Teachers have ordinarily of God , 180.181 . 95. The Prelate selfe-condemned , ibid. 98. The Prelate belyes the Scripture , to credit his Church-Tradition , 182. Scripture little heholden to the Prelates Church-Tradition , ib. His bold belying the Scripture , as if that gave Authority to his usurped Church-Tradition , ib. The Prelate catcht in his own Delemma , or Net , ibid. A Solecisme of the Prelate , ibid. 100. The Prelate maliciously yoakes the precise party ( as he calls it ) with the Jesuite , onely making that 10 times worse , 183 , 184. The precise party , with the Prelates factious silence Ministers , vindicated from his wicked and false reproches , 184 , 185 , 186. The Prelates 3 marks of his imagined Author of Ipswich Newes , 186. The Prelates hypocriticall words , and desperate deeds for Preaching , how they agree , and his cursed hypocrisie cryed shame of by his infamous practises , 187. The Prelate knows not what true Preaching meanes , 188. Difference between true Sermons , and the Preachers , for infallibility , ibid. The Prelates Diabolicall malice against the true Preachers of Gods word , 189. The Replyer at length forced by the Prelate to answre his compari-tween the Ancient Fathers , and the best moderne Reformed Dison be vines , for Preaching , 190 , 191. Other Cavils of the Prelate answered , 192 , 193. 104. The Prelate perverteth the Fathers , to uphold Tradition still , which they were against , to the Prelates sense , 194 , 195 , 196. Prelates Popish pretence of Scriptures deepnesse , to draw men from them , to seek to the Oracles of the present Church Tradition , 196 , to 199. With the mischiefes that may follow upon it , ibid. The Prelates Popish zeale noted by occasion , in his forcing all Bibles to be bound with Apochrypha , 196 , 197. How the Prelate overthrows a true Principle and Maxime , by a false , 198. Grace makes Supernaturall truth more evident , then Nature doth the Naturall , 199. 106. Another excellent discourse of Saving Faith , occasioned by the Prelate , bewraying his profound ignorance herein , 200 , 201 , 202. The Prelats bold belying and blaspheming Gods secret Councels , 202. The Prelates broad blind Popish way , 203. Fully confuted , 203 , 204. 109. Prelate againe blasphemeth in belying Gods Councels , 205. 1●6 . The Prelate hangs the Credit of Scripture upon mans opinions of Gods sufficiencie , ibid. Mans opinion of Gods sufficiencie how vaine , blind , and impotent , 206. The Prelate himselfe proved to have a blind opinion of God , and of his Sufficiencie , and consequently he is an Infidel , not beleeving the Scripture to be Gods word , 207 , 108. as which ( saith he ) depends on mans opinion of Gods sufficiencie . 111. The Prelate still detracts from Scripture all along . 208. 113. By the Prelates Doctrine , the Faith of all the Apostles , Martyrs , ancient Fathers , and Doctors , which know no such Tradition of the present Church as a necessary prime inducement to lead them to the beliefe of Scripture to be Gods word , is Hereticall and Schismaticall , 206 , 210. Ergo the Prelaticall Church Schismaticall and Hereticall . 115. Most notorious blasphemy of the Prelate against the Holy Ghost , making him the Author of falshood : as is shewed , 211 , 212 , 213 , 214. Sundry probable Reasons layd down by the Replyer , why the Prelate should , as he doth , chuse the light of nature , as the Second to his Church Tradition , to introduce beliefe of Scripture to be Gods word , and of God to be God , 212 , 213. No reverend perswasion of Scripture had , till first the Tradition of of the present most Reverend Father commend it as Laudable , 212. How the Prelate dallies with Romish Idolatry , 211. How the Prelate hangs mans beliefe of God , as of Scripture , upon his Church Tradition , 212. 116 ▪ The Prelates good inclination to mans free-will in beleeving . The Prelates notorious and grosse hypocrisie pretending respect to the Scripture to be the motive of his tedious , vain groundlesse and gracec●ss● discourse in disgracing and vilifying of it altogether , and that as g●osly , as ever any ●esui●e did , 215 , 216. The Prela●es most wick●d perverting and abusing of Scripture , 216 W●o are his Christianly d●sposed men , whom in his Discourse he ●nd●avoureth to satisfie , ibid. 118. A nimble shift and put off of the Prelates , 217. The absurbity of his Comparison of his Church-Tradition to the morning Light detected , and shewed to halt down-right of all foure , 217 , 218. The Prelate still unreasonably inculcates his Church-Tradition , 218 , 219. He is brought into a Circle , 219. 121. The Prelates Whimsey , suckt in from the Popish Schoole , That Divinity hath a Science about it : confuted , 219 , 220. What true Divinity properly is , ibid. 122. The Prelate selfe-condemned , while his leaning too much upon Tradition , may mislead Christians , 221 , The Prelate still prosecutes his Tradition , ibid. His misapplying of his Schoole-distintion , 222 , 223 , 224. Shoole-distinctions must be well examined by Scripture , 224. 125. The Prelate calls the Protestants Seperation from Popery a miserable rent , which he lamenteth with a bleeding heart , 225 , 226. His vanity discovered , ibid. A most shamefull , or rather shamelesse lye of the Prelate detected , 226. His blasphemous lye that he hath given the Scripture more then enough , 227. The Prelate confesseth he goeth the same way with the Jesuite for Church-Tradition , ibid. A subtile and sly insinuation of the Prelate detected of vanity , ibid. The onely difference between the Prelate and Jesuite about Tradition noted , 228. 128. The Prelate vaunting the Roman Church to be a true Church with his reasons confuted , 229 , 2●0 , 231 , 232 , 233 , 234. Rome holds neither Word nor Sacraments : Ergo no true Church . 131 , 132. The Prelates privy nipping , and pretty quipping of Luther , and in him all the Reformed Protestant Churches , as seperating from Rome not onely as it was then false , but as once formerly true , 236. And so he shuts them out as Seperatists from the true Catholicke Church as ●e accounts ●t , ibid ▪ 133. How tenderly the Prelate toucheth Rome for her Superstition and errour , and not once in all his Book charging her with Idolatry ▪ 23● . Who be the Prelates best men , who ( he saith ) most bemone his miserable rent , ibid. Reconciliation of true Protestants with Rome impossible , ibid. The vanity of the Prelates Apologie for the Protestants about the Rent , 238. The Synagogue of Rome and her Corruptions are grown into one intire body , ibid. 135. The Prelate no observer of his own Law , in interpreting of words , ibid. The Prelates vaine condition to the Jesuite about Reconciliation with Rome , 238 , 239. Why the Prelate so names The Great Sacrament of the Eucharist , 239. 136. True Protestants protest against such damnable Corruptions of Rome , as the Prelate accounts essentiall parts of his Catholicke Church , ibid. 138. Why the Replyer hath so sharpened his style against the Prelate , 241 The Example of Irenaeus arguing with Victor , declared and retorted upon the Prelate concerning Ceremonies , 241 , 242 , 243. 140. The Prelate beleeves , that though his whole Militant Church cease to be holy , yet she is a Church of Christ still , 245 , confuted to 251. The Prelates Militant Church , why so called . It is the Malignant and Antichristian Church , 251 , 252. The Prelate implyes , his Militant Church may fall from the Foundation , and cease to be holy , and become Hereticall , and an Assembly of Hereticks , ibid. The true difference between the Prelates false Militant Church , and of the onely True , ibid. Christs true Militant Church connot fall from the Foundation . A notable instance and demonstration , shewing that denyers of the Christian Sabbath day to be commanded in the 4th Commandement , is an overthrowing of a fundamentall point of Faith , and consequently of the whole Faith , 248 , 249. A cleare Declaration of the Sabbath day commanded in the 4th Commandement , and applyed to us Christians , 248 , 249 , 250. How farre in this and other points of faith the Prelates Church of England is fallen , is put to the Prelates consideration , 250. 141 , 142. Romes errours being dyed in graine , cannot ( by the Prelates confession ) consist with holinesse , 251 , 252. 142. A peremptory Speech of the Prelate , 252. The Prelate plainly enough blameth the Protestants , both for making and continuing the Separation , and that most perempt●rily , ibid. How Jesuites are by the Laws of England to be disputed with , and where , 253. The Prelates honesty wherein it consisteth , 254. namely in excluding the Scripture as Iudge an disputation , ibid. 148. The Prelates Faint confession , that Romes errous doe onely indanger Salvation , 254. The Prelates tender Heart , loth to make the rent wider , ibid. Not so tender to Christs Lambs , as to the Romish wolfe , 255. How by the Jesuites Confession alledged by the Prelate , the Protestants can abandantly justifie their Seperation from Rome , ibid. The Ten Tribes under Jeroboam how no true Church against the Prelate , 255 , compared with Rome , 256. 153 , 154. The Prelates notorious hypocrisie detected , in his calling Pelagianisme that great bewitching Heresie . As also in naming s●me Councels , as setting the Church right therein . Retorted upon the Prelate . 259 , 260 , 261. 1●5 . The Prelate confuted by those examples himselfe alledgeth , about his Princes and Clergies power and direction for Reformation of Religion , 261 , 262. Of Englands halfe-Reformation now made a whole Deformation , 262. To whom Reformation of Religion belongs , and how , ib. The Replyer justifies his answering the Prelate by his own confession , 262. 157. The Prelate still persists in his obstinacie , not allowing the Scripture for Iudge in doubtfull Cases , 263. 171. The Prelate glories in the Title of Patriarchate of the other world , which the Pope gave to his Prdecessor Anselme , 263 , 264. An honest Cobler to be preferred before all the Prelates Pontificall and pompous Titles , 264. 175. Authority of Prelates over the Clergie no Calling from God , 264 , to 268. Of what known use and benefit they be for unity and peace . Hieromes words omitted by the Prelate : That Prelates were brought in by humane presumption , and not by Divine Institution , 264. Scrip●ure hath no Diocesan Bishops , 267 , 268. 2. but they are usurpers and Tyrants . 177. Domination Prelaticall , with Subjection thereto , confessed by the Prelate to be grounded on Canon , and Positive Law , 267. How the Prelates are fallen between two Stooles , 268. 2. They call themselves Princes , 269. 2. What kind of Princes they be , 270. And who be the true Princes , 269 ▪ 2. 183. The Prelates necessity of one Ordine Primus , and confession that the Popes Principality was the very fountain of Papall Greatnes : do prove , that of necessity the Prelaticall Catholicke Church is the very Head and Body of Antichrist , confederate against Christ , and his true Church , 268 , 269 , 270 , 271. 182. How , and whereupon the Prelate would reduce all to Rome , 272 , 273. Where his subtilty anent the Popes Supremacy and Infallibility i● detected . He is selfe-condemened , 274. 199. How by the Prelates confession , the Pope ( and so other Prelates ) cannot prosper , because they have no Authority from God , 274. Proud Prelates are none of Christs privy Councel , 276 , 277. 200. The Prelates blasphemy against Christ , making him the Author of the Antichristian Hierarchy : detected , and confuted , 275 , to 289. Prelates Ecclesiasticall Government not Aristocraticall , but Tyrannicall , 275 , 276. How Prelates differ from true Bishops in Scripture , 278 , to 281. For Prelates to be Vice-Roys , how impious and absurd , 28● , to 286. How unlike they are to Christ , 282. Their Kingdome meerly Temporall , 283. Their Government Oligarchicall , ibid. Christs Congregations have no need of Prelates to visit them , having their own lawfull Pastor to feed them , 285. The Govenment of Christs Church is most perfect of all other , as consisting of the 3 States of good Politie , or Government , to wit the Monarchiall , the Aristocraticall , and the Democraticall , 286. Prelates Lordly Tyranny expresly condemned by Christ , as Heathenish , 287 , to 290. 204. The Prelaticall Church in England no lesse Tryumphant , then the Prelate taxeth Rome to be , 290 , 291. 205. By the Prelates own allegation , nor Kings , nor Priests may doe any thing in Reformation of Religion , besides Gods prescript Law , 291 , 292. And so by his Confession implicitly , where the foundation of Faith and Good Manners are shaken , therein Magistrates are not to be obeyed in which respect the Prelate is shrewdly put to it in sundry instances , 293 , to 297. 210. The Prelate againe blasphemeth Gods Name , as if a favourer of the Prelaticall practises in England , 297. A blasphemous Article of Faith of the Prelates pinning upon the Church of England , ibid. Prelaticall Canons , yea and Papall too , yoaked and equalled by the Prelate with Scriptures in Governing the Church . We must not joyn in Prayer with notorious profane Hypocrites , and Enemies of Christ , and of his Truth , 298. A speciall Prayer for the King in these perillous times , ibid. King and State abused , and indangered by the Prelates practises , and putting forth of this his Booke , ibid. The Prelate proves all his Speculations with his bare word , 199. What a Polititiant he Ch. of Eng. is grown under such a Primate . Prelates no visible Judges of Gods Institution , proved at large against the Prelates Blasphemy , 399 , 300 , 301. Prelates Canons such Law-books , as wherewith Christs Law-book cannot consist , but is made of none effect . They are Antichristian bondage , ibid. No more necessity of one Primate over all England , then of one pope over All , 302. A Speciall duty of Christian Magistrates , ibid. 212. How uniny and certainty of Faith is preserved by the Prelates , 303. 194. The Prelate makes the Scripture a blind , dumb , and dead Judge , 303 , 304. Of Generall Councels sundry notable Passages scattered along his Booke , and collected by the Replyer , and detected to be some of them ridiculous , and all of them most impious and detestable : from 304 , to 324. How by the Prelates Doctrine , both himselfe and his Church of England are bound to worship Images and to forbeare the Cup in the Sacrament , as being decreed by Generall Councels , and not yet reversed by any other equall to those , 312 , 313. The Apostles Assembly ( Act. 15. ) no Precedent for Generall Councels in after Ages to be Judges in Controversies of Faith , 314 , 315. and therfore that example not prudently , but surreptitiously taken up by the Prelaticall Church . The Prelate confesseth , that Generall Councels have no Authority by Christs Institution , 312 , 313. How unlike Prelaticall Councels are to that Act. 15. whereof not only the Apostles , but the Presbyters , and the Brethren , the People of God , were the Body , 313 , 314. How the Prelate holds the Difinitions of Generall Councels to be infallible , and that there is no more question to be made of the assistance of the Holy Ghost in them , then that the Holy Ghosts assistance is without errour , 325 , 326. The Prelate boldly professeth , that he absolutely maketh a Generall Councel Judge of Controversies , 327. Wherein he is abolutely fallen from the Catholick Faith. His sundy assertions , some ridiculous , some contradictorious , some blasphemous , some darke riddles , which he propounds , and leaves unresolved , and can never Resolve , 321 , 322. He is catcht fast in his own Net. And the more he struggleth to unwind himselfe out , the m●re he is intangled . 213. Though the Councel of Trent were not Generall , yet it is so Generall , as the Decrees thereof do bind all Papists under Anathema , 328. 227. Another Reason of the Prelates , why a Generall Councel erring , yet should stand in force ; namely for the peace of Christendome : confuted . He is content to forgoe the Truth , for Peace sake , 328. The Prelates Heresie , in holding it a branch of Heresie to say , The Church Militant is without spot or wrinckle , according to Ephes. 5. confuted , 329 , 330. The Prelate overthrows an Article of the Faith , 331. The Prelates Key of Doctrine primely in the Church , wherewith he shuts out Truth , and lets in Errour , 329. He makes it but a supposition for the Key of Doctrine to let in Truth , ibid. The Prelates subtile , but futile and vaine Distinction of Transubstantiation , confuted , 332. He makes Christs Institution not to be cleare against Transubstantiation , as against Communion in one Kind . Confuted fully , 333 , 334. Romish Adoration of Images minced by the Prelate , set forth by the Replyer in its full proportion , and shewed to be more grosse Idolatry , then that of the Heathen , 334 , 335 , 336. 280. The Prelates notorious hypocrisie in confessing Images in Churches , and other Romish Superstitions to have given great Scandall to many , so as to drive them quite away from them ; detected and selfe-condemned by his practises , 337 , 338. Will-worship in Altar-Service and the like , a Service of the Devil , 340 , 341. The Prelates hot zeale in pressing more of Romes Ceremonies , makes the old justly suspected , as smelling ranke , 341. Ilustrated by a similitude , ibid. The Prelates Ceremonies condemned by the Same Testimony , which he alledgeth , 343 , 344. the By be●ng put for the Maine See before . 280. The Prelate stands stiffly in this That a silly ignorant Papist living and dying in the Romish Faith , may thereby ( conforming himselfe to his Romish Religious life ) be saved : with his Reasons , his so learning of Christ , and his Charity not mistaken : confuted , 345 , to 350. That which the Prelate calls Churlishnesse in the Protestants is better then the Prelates Charity , ibid. 294 , 295. The Prelates quoting of 3. Martyrs , for the Name of Reall Presence , which he would faine have to be brought in use , answered , 350 , 351 , 352 , 353. Reasons why we ought not to name the Reall Presence in the Sacrament , 351. 297. The Prelate dallies with Transubstantiation , Purgatory , Forbearance of the Cup , in saying , they are Disputed , or Disputable , and Improbable Questions , 353 , 354. Romes Tyranny confessed by the Prelate , the Image whereof is proved to be in the Prelacy of England , 356 , 357. How he dawbes with the Jesuites about their Salvation , 357 , 358. 299. The Prelate contradicts himselfe , and so overthrows his Faith and Charity , concerning a silly Papists Salvation , in Saying , That as a Romanist he cannot be saved , 357 , 358. The Prelates vaine ridiculous and absurd hope of the Salvation of some Papists living in the Church of Rome 358 , to 363. The Prelates confession of the Romanists Faith crosseth his hope of their Salvation , 372. The Prelate still hath a Reservation for the Salvation of his silly ignorant Papists . 302. The Prelates worth misled , the greatest misleader , 363. The Prelates Rule , 'T is safest to beleeve the Article of Christs Descent into hell , as both the Churches of England and of Rome , doe agree upon 363 , 364. He contradicts himselfe , ibid. 307. Jesuites Commendation of the English Liturgy , whether it be a good signe , 364. 318. How the Prelate rewards the late Dr. White for his Deserts , and what they were , 364 , 365. The true Church of Christ proved against the Prelate not to be alwayes visible , and conspicuous ; by many Instances . Though the Prelaticall be alwayes conspicuous , 366 , 367 , 368. Most pittifull and perplexed contradictions , and confused and false Speeches of the Church of Rome , by the Prelate , 369. Rome a Tree wholly corrupt , without so much as the Barke of a true Church , 370. 321. Dr. Whites Errours Fundamentall reductivè , confuted , 371 , 372. 325. Wherein the Prelates Church of England is departed from the Foundation , 373. The Prelates Latitude of faith in reference to different mens Salvation , which he can no more fit to them , then a coat for the Mo●ne , 373 , 374. True Preachers must teach all , what and how to beleeve though it be no worke for the Prelates pen , 373. 327. The Prelate confesseth that Romanists dare not beleeve , but as the Church of Rome beleeves , which ( saith he ) beleeves not aright . How then can his Ignorants be saved ? 374 , 375. 332. Apocrypha by the Prelate how neatly brought in as a Co-witnesse with the Scripture to prove points of Faith , 375. 336. The Prelates Resolution to live and dye in the Faith of the Primitive Church , confuted by sund●y Instances , 375 , 376. 338. The Prelate holds not the Saving Faith , as not acknowledging other , then Romes Faith , 377 , 378 , 379. And the Saving Faith is not in the Church of Rome , 377 The Prelate holds a false Hope and Charity , together with a false Faith with Rome , wherein he will live and dye an English Romish-Catholicke , 379 , 380. 339. The Prelates ha●ting , and halfing with the Jesuite , 380. In charging Rome he checketh himselfe . 340. His halting againe , 381. Yet he confesseth , that the now Roman Faith is not the Catholicke , which Roman Faith he will live and dye in , 380. What Contradiction is , ib. His contradiction noted , 382. His halting down-right all along , 382 , 383. 342. How the Prelates Saving Faith of Rome is by himselfe proved to be Infidelity , 384. So as ( compared with the former ) he will live and dye in the Roman Infidelity . Conferre 375 , 376 , 377. His Collusion , 382. 349 , Who the first Founder of Purgatory , 386. 365. The Prelates false root of the true Churches existence ; and true root of the false , 387 , 388. 370. The Church of Rome how yeelded by the Replyer to be visible , yet not Apostolicke ; against the Prelate , 387 , 388. 371. Of Peters being at Rome , 388. The Church of Rome for what preserved of God , 389. 375 How the Prelate gives more liberty to his Protestants to goe to the Romish Church to heare Masse , which he calls the Service of God , then the Jesuite doth to his Roman Catholicks to goe to the English Service , 390 , 391 , 392. 376. The Prelates Assertion , That the Church of Rome , and the Protestant Church ( of England ) do not set up a different Religion , 392. ( And so no great difference of going to either ) yet , that both accuse each other of grosse corruptions , indangering Salvation , 393. Ibid. Who are the Prelates Indifferent Readers , to whom it appeares by his Discourse ( as himselfe saith ) That the Religion profest in the Church of England comes nearest to the Primitive Church . And what Readers will judge the contrary , 394. 377. Not onely Superstition ( as the Prelate stints it ) but grosse Idolatry in Adoration of Images , in Invocation of Saints , in Adoration of the Sacrament , 395. 378. By the Prelates confession to the Priest , A. C. there should be but little pride in his heart , 396. 379. The Prelates wan hope of mercy to the dead Lady , 396 , 397. 388. The Prelates Close , or Conclusion : wherein he excuseth himselfe by reason of his other weighty affaires : and of his Age : His misnaming of the Penman of the 90 Psalme ( least he should through all his Booke , but touch or name any one Scripture , and withall not mistake , misapply , or pervert it ) His fearefull and desperate condition layd home unto him by the Replyer . His mocking and abusing Gods Name and Mercy in his hypocriticall Prayer , and impenitent heart . His blaphemy in Fathering all his Booke ( written and published for the meeting of his Popish Truth and Peace in a Reconciliation with Rome ) upon Gods Free Grace . His wicked and false hope , that God will bring to passe that his Diabolicall Designe and Desire ; which cannot come to passe , but with the utter confusion of the whole Land. His hypocriticall and faithlesse giving Glory to God , after all his blacke mouthed blasphemies and disgraces throughout his Booke cast upon the Majesty of God , of Christ , and of the Holy Ghost ; also upon Gods holy word , the Scripture : as if he would in the close of all with this one plaister heale so many broken heads , 397 , to 405. This suffice for a rude Model . But what 's that to the House it selfe ? Enter therfore , and take a free and full view Consider what thou readest , and the Lord give thee understanding in all things . TO THE AVTHOR AND PVBLISHER OF THE RELATION . MY Lord , that you find not my Name in Front , the Reasons are to my selfe . And when you find it , 't will appeare , that feare of your displeasure ( though terrible enough ) was not the Cause . But whoever I be , you will Say perhaps I am some madde fellow , and too bold to make a Reply to your Relation . But your own words will ( I hope ) excuse me for that . For you Say : * A right sober m●n may without the least touch of insolency or madnesse dispute a business● of Religion , with the Roman either Church or Prelate ; so it be with modesty , and for the finding out or confirming of Truth , free from ●anity , and purposed opposition against even a Particular Church . So you : Now my manner in disputing with one so Great , though a single Prelate , and no Church , being with modesty , and 〈◊〉 from vani●y , and purposed opposition against your Person ; and the end , for finding out and confirming the Truth , which God himselfe knoweth : I h●pe ( I Say ) your Lordship wil be as good as your word , not to cast upon me an aspersion , or Censure of the least touch of Insol●n●ie or madnesse . But this indeed I must confesse unto you , and professe before all the world , that in a Cause so weighty as this , wherein I find my Lord Iesus Christ so deeply ingaged , so much dishonoured , and his onely true Faith and Religion so much depressed and disparaged , and that by so great a Prelate : I must crave pardon , if herein I be both zealous , and plain with you . And that so much the more , that one so Great ( I say ) so high in favour in Court , and so potent and prevalent in the State , should so doe . And to this purpose , I remember another Speech in your Booke : ‡ Worth is no necessary concluder for Truth ; For worth once misled , is of all other the greatest misleader . And such is your worth , in the esteem of Great ones too , that misled , it is the greatest misleader . But there you adde : And yet God forbid , that to worth weake men should not ye●ld in difficult and perplexed Questions . Certainly , my Lord , what ever my weaknesse be , it will hardly yeeld to your worth ( though never so great ) where I find your worth misled , and so to become the Great Misleader , and that of no lesse then the whole Church of England . You know it is every good Subjects part to be zealous of the Kings honour , when he seeth it wounded or wronged . And shall not every good and faithfull Christian be zealous for the honour of his Lord Iesus Christ , and of his Kingdome , when he seeth them either openly opposed , or secretly undermined by Any ; though never so Great , and honourable in the world ? And this I shall make manifest , and ( I hope ) convince your Lordship of ( if cleare evidence of holy Scripture , and Reason will doe it ) that you have , as in your common practise , so in this your Last Book , not onely bewrayed , but confirmed to the world ( at least to all that have their * eyes in their head , as the Preacher saith ) your amity with the Church of Rome , and enmity against Iesus Christ , and his true Church , and so to the Salva●ion of mens soules . This , by Gods Grace I shall make cleare in my ensuing Reply . Wherein I shall observe no other method , but as I meet with such Passages all along ( though perhaps not all as are worthy of Animadversion , to tell your Lordship plainly my mind of them . And although ( as the Proverbe is ) Plaine dealing is a Iewel ( that is , for the rarity of it ) yet it is not so highly esteemed in Court , as others of a more glistering luster . And wheras you may imagine and hope ( as you have exprest your selfe ) that this your Book will make for your Reputation , as being interlaced with some ●arger Discourses , or Disputes against the Jesuite , which may be a goodly broad * Figge-leaves to cover the nakednesse of the rest : yet many things in it are so palpably grosse and directly opposit to the Truth , that when you have layd on never so much varnish and guilding , All will prove but as a ‡ painted Sepulchre . The ‡ Law of God forbids the Jewes to sow their field with diverse kinds of seeds , least the whole fruit be defiled . This was to teach them , and us , not to mingle Truth with Errour , nor to § halt between GOD and Baal , for so , all their Religion comes to be defiled . But your field here is sowne , with many Tares , mingled with some graines of Wheat , which † o●●ekthròs Anthopos , the enemy having sown , and being grown up to such a ranknesse , and ripenesse , marvaile not , that I have brought so * Sharpe a Sickle to cut it down . The letter L. is to no●e your Lordships words : p. the page : and P. the Replyers Answere . And in all I shall be somwhat briefe , though perhaps tedious . And I suppose your Lordship so formidable by That Late Censure , and so secure by the Sure and Closse cooping up of those 3 once troublesome men , expected not , that any should be left of that mettall , so hardy , as to take up , and maintain such a quarrell against the Great Metropolitan of all England . But my Lord , deceive not your selfe : The Lord Iesus Christ , rather then faile , will out of the very dust rayse up witnesses , to stand up against Antichrist , or any of his Confederacie . And so in the first place I come to your Epistle Dedicatory to his Majesty . THE REPLIE TO THE RELATORS EPISTLE DEDICATORY TO THE KING . L. p. 1. THIS Tract will need Patronage , as Great as may be had : and that 's yours . P. Thus you begin your Epistle . But you might have added , on Earth . On Earth , no doubt , the greatest Patronage you can have , is the Kings But haply you neither thought , nor hoped of any higher Patron of this Tract , then on Earth . And therefore it will so much the more need some humane Patronage , and that as Great , as may be had ; and all little enough , you will find in the end . But I hope , when once your Tract shal be well troden out and beaten , that you will find but few that will travell your way , or follow such a Leader , and much lesse hazzard their own both honour and safety , by Patronizing such a perillous Tract , as this will appeare to be . And though you should find some to protect you from the Courts of Civill Iustice , yet never from Christs dreadfull Throne , where you shall certainly be judged , * according to your worke . And let me tell you , in putting forth this your Book under the Kings Patronage , you lay a greater burthen upon his shoulders , then he is able to beare ; and should he undertake it , it would break his back . For then he must Patronize all your blasphemous lyes against GOD and his Word , and against all Truth ; which when he comes once to know , instead of Patronizing , hee will Anathematize both you and your Book . L. p. 2. He that seeks it ( Court Truth ) with a Roman Bias , or any other , then for it selfe , will run counter , when he comes neere it , and not find it , though he come within the Kenning of it . P. Sir you say true . And for proofe hereof , it will appeare , and that too palpably , that this Roman Bias hath too much wheeled you about from the Truth , which you pretend to seek , but neither come neere it , nor within the Kenning of it . Or if within Kenning , so as you have been at any time by its cleare light convinced of it , the greater is your sin , and the more desperate your case , not to confesse it , but how much more to fight against it ? And think not my L. that your plausible naming of Truth here , will so blind mens eyes , as to beleeve all is truth , that you have written in your Book . If you seek Truth , 't is but as those * Sodomites sought for Lots doore , to violate his Angel-guests . For where you find the Truth sincerely preached and professed , doe you not lay violent hands upon Gods Angels , the Messengers of his Truth , and break into the houses of those righteous Lots , those Preachers of Righteousnesse , to cast them out ? And then mervaile not , if GOD smite you with blindnesse , that you shall never find the Truth , for the end you seek it , namely to destroy it . L. p. 6. He did but skip up and down , and labour to pick a hole here and there , where he thought he might fasten ; and where it was too hard for him , let it alone . P. What the Jesuite did , let him answere for himselfe . But perhaps , you will say the like of me here . For I touch not every particular passage , as where for your reputation sake you speake some truth , thereby to gaine credit to what is contrary , as you know * who useth to doe ▪ and therfore ‡ Christ would not suffer the Devils to confesse him at all : nor need I labour to pick holes here and there , when every where I find such wide gappes , wherein you lye so open , that you give me advantage to fasten at pleasure . And I have unmasked such dark holes , as your selfe have made with such artifice , as through which men may easily passe thick and three-fold to Rome . So as I feare you will rather complain of me , as for being too busie in reading some of your dark and mysticall Riddles , which perhaps you would not have had all men to have known . L. p. 7. I fell into a most dangerous Fever , but it pleased GOD , beyond all hope , to restore me to health . P. This was ( as you there tell us ) upon your thoughts of giving A. C. an Answer . But how ever , surely your Fever was as well sent of GOD to admonish you to desist from such an Enterprise , as you had then in hand , which was , under pretence to Answer a Jesuite , to overthrow the truth , and to reconcile the Church of England with that of Rome : as your restoreing was , to oblige you to walke more worthy of that mercy for the future , and not to renue and prosecute this your Designe . Or else it pleased GOD so to restore , and reserve you , to be not onely a scourge to his People for their further tryall and humiliation , for a time , untill he had ( as now he is in hand ) * performed his whole worke upon his Sion : but also to be a plague to that sinfull Land , upon which , since that your restoring , you have been an Instrument to bring so many and grievous sins , as open profanation of the Sabbath , Altars , sheding of much innocent blood both of soules and bodies , and of terrible discontents , and divisions in the State , and the like : and so at length , that he might call you ‡ Magor Missabib , Feare - round-about , making you a terrour to your selfe , when you shall come to feele the fire of his fiery indignation to kindle upon you . L. ibid. How of late I have been used by the Scandalous and Scurrilous Pennes of some bitter men ( whom I heartily beseech God to forgive ) the world knoweth ; little leasure , and lesse incouragement given me , to Answer a Iesuite , or set upon other Services , while I am under the Prophets affliction , Psal. 50.19 , 20. P. And what those Scandalous , and Scurrilous pennes are , and who those some bitter men , the marks you have set upon them are sufficient to shew , the Scarres whereof they will carry to their graves , to be a witnesse against you in the great day of doom . And bitter men you may well call them , as whose lives you have filled with all manner of bitternesse , and that in a high degree , as hell could invent . Of these THREE Remarkable bitter men , one was a Minister , of your own Coat , saving that his was not of the * Scarlet couloured-Dye . He preached against the Scarlet-sins of the Land , especially in the Church , which touched your Lordship not a little , and therefore Bitter . For this , he was extraordinarily summoned to the Court of High-Commission ; from whence appealing to his Majesty he was notwithstanding proceeded against by suspension in the same Court : his house violently broken open , and searched , his person neither flying nor resisting ) seased on , and carryed away late in the night to prison , and made a closse prisoner ; his very Wife debarred from him : brought into the Starre-Chamber , and there Censured to be degraded , deprived of his living , of his Liberty , of his Eares on the Pillory , fined in five thousand Pounds to the King , and to indure perpetuall Closse imprisonment , in Lancaster-Castle , whence he was after 12. weeks imprisonment there , in the base Common Goale , where his Wife might not come to him , nor any Physitian in his necessity ; closely conveyed to the Sea side , and thence by a Sea-voyage of sixe weeks space in a stormy winter , and dangerous Seas , to be carryed to Guersosey Castle , where ever since he hath indured Banishment in Closse prison ; where nor wife , nor children , nor any friend , nor acquaintance , are permitted to visit him ; and where he is not allowed the use of pen , and inke , and paper , a little to deceive time withall in his solitary muse , the solace of a Scholars life . And what was the Cause of all this sharp and teerrible Censure ? In summe this : He had put in his Answer to the Bill into Court , and that by speciall Order of the Court , where it was , upon his Oath to be a true Answer , admitted . But about a week after , the main body of his Answer , which contained his defence of what he had confessed upon Oath to be his ( which was one onely Book , intituled , For GOD and the King , containing the effect of his two Sermons , preached in his own Church , on November 5 th . 1636. for which , he was first questioned by the High Commission ; together with an Apology of an Appeale , all in one Book ) which was by the two Lords Chiefe Iustices wholly expunged ( containing about foure-score sheets of paper ) as Impertinent and Scandalous , and all this , before the Interrogatories were brought to him in his Closse Prison , to Answer ▪ the Answer whereunto was to be reckoned as a part of his Answer in Court , such as now it was left . So as the Interrogatories coming at length to be tendred to him ( for I have all circumstances by credible intelligence ) hee refused to make Answer to them , alledging , that his Answer , which he had put into the Court , being expunged as Impertinent and Scandalous , he saw not himselfe any further bound to Answer Interrogatories ; for so doing , he should assent to the condemning of his Cause before the heareing , by assenting to the expunging of his true Answer , as Impertinent and Scandalous . Hereupon his Censure was drown up in black and white , and concluded on , before the Day of hearing came , in which he tendred to the Court a Copy of his Intire Answer , as it was f●rst put into the Court , desiring the Court it might be there publickly read , but it was refused ; then he tendred a Copy of his Reasons ( seaven in number ) of not Answering the Interrogatories , desiring they might publickly be read in Court ; but that was also refused . And in all the Kings Attourneys Pleading ( which was his Speciall Taske against BURTON ) hee could alledge or object nothing at all , in his Book confessed , against him , but some Few Passages , wherein they said hee was too bitter . To which he Answered , there was Cause for it ; and that he had not exceeded the Latitude or Liberty of a Minister in reprooving of Sinne : and for any thing in his Book , hee was there ready ( as he told the Court ) to make it good , if hee might be heard . But his Doom was already set downe in the blacke Booke , before the Censure came , which ( for all hee could say ) must not be reversed : So he was Censured ( as before ) as one holding Seditious and Schismaticall opinions , though none was or could be proved against him . And the like censure had the other two with him , the one a Physitian , the other a Lawyer . Now my Lord , do not you well enough know all this to be true , and better then I can tell you ? I know you do : but I tell you , to rub over your memory , and awaken your sleepy Conscience , who were the main moving cause of all this , as All the world knows . And how farre you we●e an Instigator of the Court , so to censure , and of the King to inflict ; you very well know . Who ? Your Lordship ? Farre be it . For your Piety doth heartily beseech GOD to forgive them . Indeed in the conclusion of that your Pamphlet which you read then in the Court after the Censure was past , you had these words , or the like , whom I leave to the Mercy of GOD , and the Iustice of the King. But if indeed you doe heartily and unfainedly beseech GOD to forgive them : why doe you not ( if indeed they have justly offended GOD , and the King , in transgressing any Law , divine or humane ) both your selfe from your heart forgive them , if they have done you any wrong , and testifie it by a serious soliciting of the King , and that now after two whole yeares , and more Imprisonment , and Banishment , yea and Divorcement from their Wives , to release and acquit them ? Or why do you not ( if you be as you pretend , one of Christs Ministers ) at least inform the King , how contrary it is both to Gods Law , and Mans Law , and the Law of Nature , to separate Man and Wife in this sort , without any just cause given on either part ? But the King , in his Clemencie had granted to their Wives liberty and leave to goe to their Husbands : And do not you know , my Lord , whose piety and charity , and equity , and policie it was to reverse and hinder it ? Well my Lord , let me deale freely with you , and that from the mouth of the Great Iudge , * There shall be Iudgement without Mercy , to him that sheweth no Mercy . Yea , Suppose the Cause of that most terrible Censure had been just : yet should there be no place for Mercy , and that now after so long a time , and so sharp a Tryall ? What ? Not one drop , nor crumb of Mercy ? That 's enough for hell . But you will say ( as you have done ) Mercy was shewed in sparing their lives . How I pray you ? They were never questioned for their lives , much lesse was any Sentence of death passed upon them ; nor was there any Cause found , although perhaps narrowly searched for , but no preced●nt was found . Againe , Suppose they had been in a legall way , and justly sentenced to dye : yet so to spare life , as to make and leave it worse then any death can be , as being a continuall and languishing death : Call you this a mercy ? Take heed , least herein that be verefied of you , which the wise-man saith , * The tender mercies of the wicked are cruell . Or shall the examples of Heathen cruelty be justified by theirs , who professe to be Christians ? But what Heathen example can you parallell to this ? Indeed I remember one , and but one , that comes somwhat neere it . The Roman Verres , Praetor in Cicily , closse imprisoned one Apollonius a rich Citizen there , so as neither his old Father , nor young Son might , for the space of one whole yeare and a halfe , come to see him ; and this for no other cause , but that he was rich ; a punishment ( saith the Orator ) to be redeemed with a mans very life ; when life hath nothing left Praeter Calamitatem , but meere Calamity . Whereupon the Author saith ( who was himselfe no meane Statesman ) Haec cum accidunt , nemo est , quin intellegat ruere illam Rempub. Haec ubi veniunt , nemo est , qui ullam spem salutis reliquam esse arbitretur . I need not English it to your Lordship , Yet I will : When such things happen , there is none but understands that Common-wealth to be falling : when these things come to passe , there is none , that can imagine any hope of safety to be left . And what have you left to those THREE remarkable Men , Praeter Calamitatem ? What , but a miserable life ? As the Prophet saith of Ierusalem's Captivity in Babylon : * The punishment of the daughter of my people , is greater then the punishment of the Sin of Sodome , that was overthrowne as in a moment , and no hand Stayd on her . And ‡ They that be slain , with the sword , are better then they , that be slain with hunger : for these pine away , stricken through for want of the fruits of the Field . So as a life , stript of all the outward comforts of the world , yea and of the meanes of spirituall comfort , which one Friend should minister unto another , haveing nothing left Praeter Calamitatem , but Calamity , is it not a greater punishment , then death it selfe ? How is it then a mercy , instead of death undeserved , to grant such a life . But you say , 't is just . For they were Censured pro Confesso . Pro Confesso ? Of what ? Of all charged in the Bill . Why , they did Answer , and it was condemned before hearing . And , Si sat est accusasse , quis innocens erit ? If it be enough to have accused , who shal be innocent ? And againe , let the Court-Records be searched , if there be ever such a Precedent , that a man should be so censured , for not assenting to the condemnation of his Cause , before the hearing ? Or that ever any Defendants whole and intire body of his Answer , containing his just Defence , yea and when he could not expect any Counsell to plead for him , that either would , or durst : should unaliturâ , at one dash be expunged , as Impertinent and Scandalous , and that after it was orderly admitted upon Oath into the Court ? Or if this be found to be the Custome of such Courts , may not a man here apply the foresaid Speech of that Roman Orator : When such things happen , there is none , but understands that Common-wealth to bee falling : when these things come to passe , there is none that can imagine any hope of Safety to be left ? Were not these things Prognostications and Presages , if not rather immediate fore-runners , and causes of some terribl● imminent and impendent Stormes , that should shortly after fall upon the Land ? * But , O Lord , when thy hand is lifted up , they will not see . But they shall see , and be ashamed , &c. But how ever you are so charitable , as heartily to beseech GOD to forgive them . Now , suppose you did this from your heart , as some naturall man may do : doe you think it a sufficient discharge to your Conscience , or holy water enough to wash you cleane from the guilt of the blood of these men , which you have so shed ? Is not this a meere mocking of GOD and Men , to pretend piety in praying for those , whom you still most cruelly persecute with all the damnable malice and hatred which you could learne of none , but of the Schoole-master of Hell ? And doth not your notorious hypocrisie appeare in this , that you still pretend piety in praying GOD , and that heartily , to forgive those , as Malefactors and Offendors , whom your own Conscience knows to be innocent , and of whose punishments ( at least some of them ) you cannot give so much as the least colour of reason , or just cause , other then such , as the very Heathen do hisse out of all Courts of justice , as the bane and ruine of Common-weales ? So as while you heartily beseech GOD to forgive those that be innocent persons , you forget once to pray to GOD to forgive your selfe , who have been the main Instrument of committing such an example of Diabolicall cruelty and iniquity , as is without all example either in the Christian or Heathen world . And yet running on furiously in this desperate course , you say † after in the very Conclusion of your Book , that you are now 65. yeares of age : and yet you tremble not to think it cannot be long , before you must appeare before that strict Judge , from whose Tribunall and Sentence not your Greatest Patron in the world can rescue you . And if this be all your Charity , thus to pray for these men , whom you desist not to plague , they may say to you , as Christ did to those women , that * wept for him , Pray not for us , but pray for your selfe , that GOD would pardon your sin , in not taking vengeance on you for the blood of his Servants , which you have shed . And consider how you have used Christs Minister , with what horrible and detestable cruelty , and all for the faithfull discharge of his duty , in reprooving such enormities , and impieties , as your selfe cannot be but guilty of ; the very remembrance whereof were enough to shake all the veines of your heart , and to cause your Conscience to quake and tremble , had you but the least sparke of common grace in you . Oh , the bloud and members of a Mans body are precious : and do you think they were made , and Redeemed with such a price , as Christs own bloud , for any Man to satisfie the lust of his Diabolicall and damnable malice upon , in taking them away gratis , and so easily ? And especially the bloud of Christs Servant ( which you have shed for no other cause , but for bearing witnesse unto the Truth ) is it not * precious in Gods sight ? And When he ‡ maketh inquisition for blood , will he not remember , and not forget the complaint of the poore ? Without doubt my Lord , his Great King and Master will utterly shame and confound you for ever , unmasking all your hypocrisie , and leaving you naked before all the world , if you still desperately goe on in this course . Nor is it your Fine-spun-cob-web-Lawne-veile , that can hide the grossenesse and foulenesse of your actions from the worlds eyes . And though you could mock men , yet God you cannot ; † but , Whatsoever ye sow , ye shall reape . Doe you beleeve the Scripture ? What saith it ? A man that doth violence to the blood of any Person , shall flee to the pit , Let no man stay him . But I leave you to GOD , whom ‡ because you have no changes , you doe not feare : yet one day shall you feele . But you tell us , that you have little leasure , and lesse incouragement thereby , to answer a Iesuite , or to set upon other Services . To answer a Iesuite . Oh glorious word ! A Sound Protestant sure , that Answers a Iesuite· What may we not expect ? This one word were enough to vindicate that reputation of yours , which you tell us anon of . But the mischief is , I have observed a § New-found-Art of Late-dayes , that which our Protestant Doctors of the Now Church of England , have practised , and grown great Proficients in : namely , under the name and colour of Answering a Iesuite , or so to meet him at least the halfe-way between England and Rome , if he goe not further . So did your Brother of Chichester in his Appeale to Caesar , his Answer to the Popish Gagger . How finely jumpes he with the Jesuite , and comes closse to his doores ? A pretty veile , to bring that old Hagge into request againe , and to set up her Throne in the Church of England . And whether your Lordship do thus or no , in this your glorious Answer to the Iesuite , we shall see at after . But why you should complain of little leasure , when you have so many Chapleins and Doctors at hand , and command , to set a worke : and , of lesse incouragement , when for such services , you have gotten the Metropolitanship of all England : I cannot see . But before I passe further , I may not balke the close of your words , complaining , You are under the Prophets affliction : Psal. 50.19 , 20. And what is that ? Between the mouth that speaks wickednesse , and the tongue that sets forth Deceit . And whose affliction was this ? The Prophets you say . What Davids ? Yes . How prove you that out of that Psalme ? 'T is true , David had many afflictions in this kind ; which hee in other Psalmes much complaines of : but he speakes not a word of his owne proper afflictions in this kind in that Psalme , which you quote . Therefore to passe by both your forced expression of the words , and false application of the sense : Let us take the Prophets own word : But unto the wicked , GOD saith what hast thou to doe to declare my Statutes , or that thou shouldest take my Covenant in thy mouth ? Seeing thou hatest instruction , and castest my words behind thee ? When thou sawest a thiefe , thou consentedst with him , and hast been partaker with Adulterers . Thou gavest thy mouth to evill , and thy tongue frameth deceit . Thou sittest , and speakest against thy Brother , and thou slanderest thine own Mothers Son. These things hast thou done , and I kept silence , and thou thoughtest , that I was altogether such a one as thy selfe : but I will reproove thee , and see them in order before thee . Now consider this , ye that forget GOD , least I teare you in pieces , and there be none to deliver . Thus farre GOD speaketh in that Psalme . In all which you see plainly , that the Prophet complains not of his owne suffering such things of wicked tongues . It is GOD that speaks here to wicked men . And if you had well and wisely looked ●our face in that Glasse , you might farre sooner have discerned your selfe to be one of those to whom GOD speaketh , then to be as the Prophet so afflicted by them . And because you are so briefe in perverting the Scriptures , to make them a veile for your iniquity , and a Vergula Censoria to argue and accuse Gods own innocent Servants , as if their mouth spake wickednesse , and their tongues set forth deceit : lend your patience a little , while we doe truly interpret , and impartially appy the forecited words of this Psalme . Here GOD speakes to the wicked , and sets him forth by sundry markes and properties : as First , his notorious and audacious , shamelesse hypocrisie , in pretending to be for GOD , and for his true Religion : For he taketh upon him to declare Gods Statutes , and takes his Covenant in his mouth , but for all this , he hateth instruction , and casteth Gods word behind him . Secondly , his taking part with Theeves and Adulterers . Thirdly , his giving his mouth to evill , and framing his tongue to deceit . Fourthly , his sitting and speaking against his Brother , and slandering his owne Mothers Sonne . Fifthly , his carnall security , and vaine and wicked thought concerning GOD , as if he favoured him , and his wicked practises , and all because GOD was silent and patient , in forbe●reing to reprove and punish him . Now to apply this . If you can find any , to whom these things may more fitly and truely be applyed then your selfe , doe you apply them home unto them . But till you doe , give us leave to apply them so farre to your Lordship as we have sufficient warrant , and good evidence for . First , do not you in this your Booke in particular pretend at least to declare Gods word , and speak of his Covenant , as if you would become a Champion to maintain the holy Scripture , against the Roman Adversaries thereof ? This you professe , and willingly grant . But in the proofe hereof , you set us up Mans Authority above the Scripture , as we shall see in the due place . And doe you not withall hate instruction , and cast Gods word behind you , when being by Gods Minister ( as of late ) reprooved and convinced of such things , as you neither could , nor can deny to be true , as being written in Capitall Letters in your forehead , and on the palmes of your hands : yet you not onely hated and despised the reproofe , and instruction , which was according to Gods word , and the duty of a Minister , whose strict charge is among other things , to * reproove with all authority : but also have manifested this your hatred and contempt , in persecuting this poore Minister beyond all measure and example , yea and still continue persecuting him to this day , and that most Antichristianly ; and not onely him , but his Wife and Children , who have done you no offence at all , not suffering the one to goe see her Husband , nor the other their Father . O my Lord , heaven rings of this your fury , and the earth groaneth under such more then Heathenish inhumanity , not sorting with the Law of common humane nature . O * How shall you escape the damnation of hell ? And what plagues may not the Land expect , for being guilty of such innocent blood , and of such unheard of Barbarisme , and that also maintained and continued in cold blood ? Yea and doth not the spirit of the Beast in you breath out persecution , and blast many other of Gods faithfull Ministers , never leaving them , till you have rooted them out ? And this you neither feare to practise , nor shame to professe . And then againe , Doe you not give your mouth to Evill , and frame your tongue to Deceit ? You frame it as having a special art and * Method in it , as the Apostle spekas : which you expresse in the fourth mark especially . Sitting and speaking against your brother , and slandering your own Mothers Son ; as will further yet appeare , and doth by your continuall and dayly practises , and specially in or at your High Commission chaire or Boord , where ( as else where ) you have a power to doe what you list without controule or contradiction . And for carnall security , in an impious and Atheisticall conceit of GOD , as if a favourer of wicked practises , because a patient forbearer to punish them presently : examine your own heart ; nay may we not both read it in your courses , and understand it by your speeches , in sundry places of your Booke , where you would seem to have a speciall interest in Gods favour ; as in his admirable restoring you ( as you say ) from your dangerous Fever , though you there forgot ( as those nine Lepers that Christ clensed ) to return him thanks , so much as verball . And for the further and fuller clearing of the verefying of all this in your selfe , I shall call your Book to witnesse . In the meane time here , Heare Gods doom against this wicked Man : But I will reprove thee , and set them in order before thee . * He will bring every worke to judgement , with every secret thing , whether good or evill . And as David elswhere saith , § Wherefore doth the wicked contemn GOD ? He hath said in his heart , Thou wilt not require it . Thou hast seen it O GOD , for thou beholdest mischiefe and spight to require it with thy hand : the poore committeth himselfe unto thee , Thou art the helper of the Fatherlesse . Breake thou the arme of the wicked , and the evill man : Seeke out his wickednesse , till thou find none . But , ‡ How long , Lord , Holy , and True ? Surely , when he maketh inquisition for blood , he remembreth them : he forgetteth not the cry of the Humble . There is a day of Gods visitation a comming , and it hasteneth , yea we may see it even at the doores . Therefore Davids inference hereupon will sort well in this place . O consider this ye that forget GOD , least I teare you in pieces , and there be none to deliver . Thus you may see what need you have to beware how you meddle with such edg'd tooles , in misapplying the holy Word of God : for it is a sharpe two edged sword , which not skilfully handled ( as a Sword in a mad mans hand ) but applyed to a wrong use and object , will rebound back upon you , and wound you . God give you Grace to repent , if possible , if you be not come to that § Sklur●tata kai ametanamton kardian ( as the Apostle speakes ; hardnesse , and impenitent heart , treasuring up wrath against the day of wrath . I am plain , you see , if there may be hope , and surely 't is no time now to spare , when we heare Gods Trumpet sounding the Alarme . You proceed : L. p. ibid. In the midst of these libellous outcryes against me , some Divines of great note , and worth in the Church of England , came to me ▪ one by one , and no one knowing of the others coming ( as to me they protested ) and perswaded with me to reprint this Conference in my owne Name . This they thought would vindicate my Reputation , were it generally known to be mine . P. What libellous outcryes , my Lord ? Of Scandalous and Scurrilous pennes ? If Scurrilous , I approve not : If Scandalous , is not that in your sense onely , because against you ? But the Authours names were to the Bookes , which they avowed to be theirs . How then libellous ? And Master BURTON in speciall offered to the full Court at his Censure , to prove all his Book to be true . And how then Scandalous ? And if just reproofe of Iniquity and Enormities , and that by a Minister of GOD in his own Charge , be Censured for Scandalous : then how shall the writings of the Apostles , and Prophets , and the words of Christs owne mouth , escape this Censure of being Scandalous ? For Master BURTON was a Minister of CHRIST , which under the Gospell is called a * Prophet , whose Office is to convince and reproove sinne . But he named your Lordship , and some other of your Brethren in his Book . True. And what of that ? Doe you make this to be Scandalum Magnatum ? Then what say you to the Prophet Elias , telling King Ahab to his face , (a) Thou art hee , that troubleth Israel ? And in his (b) writing to King Iehoram , hee told him his owne , which hee shortly after found too true . So the Prophet Elisha , when hee spake to the Elders of Israel , and called this Iehoram ( Ahabs Sonne ) a (c) Murtherers Sonne , was at least Scandalous . The Prophet Ieremy is sent to the King and Queen , to admonish them to repent , and to humble themselves . 'T is true indeed the (d) Nobles incensed the King against Ieremy , as a troubler of the Land. The Prophet Nathan told King David , (e) Thou art the Man. The Prophet Isaiah named (f) that Treasurer Shebna . The Prophet Hosea said of the company of Priests ( Chap. 6.9 . ) They make the King glad with their lyes ; as also vers . 5. All these Prophets of the LORD , it seems were Scandalous men . And was Christs tongue Scandalous , when he spake to some , saying , * Goe and tell Herod that Fox ? Or Pauls , in naming Demas and Alexander the Copper Smith , and Hymeneus and Philetus ? And Iohn for telling of ‡ Diotrephes his ambitious pride , and prating against the Apostle , and playing other Prelaticall pranks ? Alas ▪ Sir , you want either leasure , or the spirit of right judgement , to observe and discerne the nature of such things . And what then will you say of the Prophet Isaiah , who thus thundereth against the State , and against Ierusalem . † How is the faithfull City become an Harlot ? It was full of Iudgement ▪ Righteousn●sse lodged in it : but now murtherers . Thy silver is become drosse : thy wine mixt with water . Thy Princes are rebellious , and companions of theeves : Every one loveth gifts , and followeth after rewards : they judge not the Fatherlesse , neither doth the cause of the Widow come unto them . And what of the Prophet Micah ? Who saith * Truly I am full of power by th● spirit of the Lord , and of judgement , and of might , to declare unto Iacob his transgressions , and to Israel his sinne . Heare this I pray you , ye Heads of the house of Iacob , and Princes of the house of Israel , that abhorre judgement , and pervert all equity , that build up Sion with bloud , and Ierusalem with iniquity . The Heads therof judge for reward , and the Priests therof teach for hire , and the Prophets therof divine for money : yet will they leane upon the Lord , and say , Is not the Lord among us ? None evill can come upon us . And againe : ‡ The good man is perished out of the Earth , and there is none upright among men : They all lie in wait for blood , they hunt every man his brother with a net . That they may doe evill with both hands earnestly : The Prince asketh , and the Iudge asketh for a reward , and the Great man he uttereth his mischievous d●sire : so they wrap it up . The best of them is as a briar : the most upright is sharper then a thorne hedge : the day of thy watchmen , thy visitation cometh , now shal be their perplexity . And what of the Prophet Zephanie ? ‡ Woe to her , that is filthy and polluted , and to the oppressing City : She obeyed not the voyce : she rec●ived not correction : she trusted not in the Lord : she drew not neere to her God : Her Princes within her are roaring Lyons : her Iudges are evening Wolves , they gnaw not the b●nes till the m●r●ow : Her Prophets are light and trecherous persons : her Priests have polluted the Sanctuary : they have done violence to the Law. And what againe of the Prophet Isay ? † For the terrible one is brought to nought , and the Scorner is consumed , and all that w●●ch for iniquity are cut off . That make a man an offender for a word : that lay a snare for him that reprooveth in the gate , and turn aside the just for a thing of nought . Infinite are the Instances in this kind , both in the Prophets , and elswhere , as in the New Testament . This is the very dialect , and usuall language of the Prophets , when they reproove sin , and especially , scarlet and predominate sinnes of the Court , and of Great ones . They deale plainly , roughly , and home . So Iohn Baptist. So Christ : * O Generation of vipers , how shall ye escape the vengeance to come , the damnation of hell ? So Paul to Elymas the Sorcerer , ‡ O full of all Subtilty , and all mischiefe , thou Child of the Devil , thou enemy of all righteousnesse , wilt thou not cease to pervert the right wayes of the Lord ? And Paul here is said to be full of the Holy Ghost . And Elymas the Sorcerer was of great power with Sergius Paulus the Governour . Now my Lord , to recollect all , with some application : Suppose either your Lordship had lived in those times of the Prophets , and of Christ , and his Apostles , or they had lived in these our times , and had used the like language to you , and your Compeeres , which they used to the wicked Priests , Prophets , and Princes of Israel : what would you have done ? Would you not have been one of the foremost in (a) stoning some , in (b) sawing some , in (c) beheading some , in (d) crucifying some , in (i) imprisoning some , in scourging some ; and ( if it had been , then in use , as it is not much unlike the Crosse ) in pilloring some , and cutting off of the Eares closse to the stumps , with many other grievous things ? And when ye had done all this , would ye not have loaden them with the infamous reproaches of Bitter Men , Scandalous tongues Libellous pennes , and Seditious persons ? But perhaps you will say , as the Pharisees did , * If we had been in the dayes of our Fathers , we would not have been partakers with them in the bloud of the Prophets . But Christ tells them wherefore ye be witnesses unto your selves , that ye are the Children of them , which killed the Prophets . Fill up then the measure of your Fathers . Ye Serpents , ye generation of Vipers , how can ye escape the damnation of hell ? Wherefore behold I send unto you Prophets , and Wisemen , and Scribes , and some of them you shall kill and crucifie , and some of them shall you scourge in your Synagogues , and persecute them from City to City . That upon you may come all the righteous bloud , shed upon the earth , from the bloud of righteous Abel , unto the bloud of Zacharias , the Son of Barachias , whom ye slew between the Temple and the Altar . What , did these hypocriticall Pharisees ●lay Zacharias , which was many hundred yeares before ? So faith Christ here . Why , but they professed the contrary . True : and so will you . But did not those Pharisees crucifie the Lord Iesus Christ , the Prince of the Prophets , and afterwards persecuted and slew his Apostles , and that for no other cause , but for that truth which they preached ? Thus hereby they prooved themselves guilty of all the blood of the Prophets shed by their murtherous Fore-Fathers ; So as if they had then lived , they that crucified Christ himselfe , would also have slaine his Prophets , who spake before of him . Now what fence hath your Lordship against this Sword of Christ , to ward off the like imputation of guilt of the blood-shed of the Saints and Servants of God ? Have you not shed the bloud of a Minister of Christ , and that for no other cause , then for beareing witnesse to the truth , in discharge of that Embassage committed unto him ? And so consequently have you not brought upon your soule the guilt of the bloud of JESUS , who under Pontius Pilate witnessed a good confession , and so of all his Prophets , Apostles , and Martyrs ? But you will say , BURTON had no such speciall mission , and commission as the Prophets had . No ? Could not you see , that he was extraordinarily raysed up by GOD , and by him extraordinarily assisted , both in his Sermons , and in his Book , and in his free and undanted Spirit in his appearance and Answer before so many ‡ Terrible ones in that Court , and in that fiery tryall on the Pillory , and other tryalls , wherein he carryed himselfe from the First to the Last with that constant magnanimity , that he seemed rather a Triumphant , then a Patient ? Can you ascribe this to any humane strength of a poore impotent Man , wrastling and warring against such a dreadfull and direfull host of Adversaries : and not to the sole and extraordinary support of the Spirit of Christ in him ? So as , when being a Spectator of the Tragedy ( as you had been the maine Author ) wherein you thought to glut your eyes with such a Spectacle , and to make your selfe even drunken with his bloud : were you not on the contrary amazed and confounded , to see a Man on the Pillory triumphing over your incomparable cruelty ? Did not your Conscience then at least check you , and tell you , that you did then Pillory Iesus Christ in his § Servant , as it were nayling him ‡ afresh to the Crosse , and putting him to an open shame ? But you goe on : Saying : Now in the midst of these Libellous outcryes ( what ? ) some Divines of great note and worth in the Church of England , &c. 'T is no hard matter to Divine of what stamp , your Notable and worthy Divines in the Church of England be . But I passe them by , as unsaluted , it being obvious to all men , what kind of Divines doe merit to be accounted of you of Note and Worth in the Church of England : who are , and must be either Arminian , or Popish , or both , Flatterers and Sycophants , Proud and Profane persons , by which they are most noted and known , and whose worth is valued according to the rate of the magnitude or multitude of their Fat Benefices , Prebends , Deaneries , Prelacies , or other dignities , and according to their great Scholarship show'd in their seldome preaching in their own Cures , and their curious and quaint Rhetorizing in the Court , where the plainest part of the Sermon is down-right-rayling against the Puritans , and the base and grosse flattering of the Court. ●ut what of these your worthy divines ? First they come to your Lordship . Well , that 's but good manners , to expresse their officiousnesse , though but with a complement . Secondly , not together , but one by one , not one knowing of anothers coming . Every one thinking perhaps to prevent other in so notable a piece of Service , and so to promerit all the thanks . Well , thirdly , What 's the matter of this casuall , or rather miraculous confluence ? To perswade with you to reprint this your Conference in your own name . But cui bono ? To what purpose ? For it would vindicate your Reputation , being generally known to be yours . Now least your Lordship may run into a strong misconceit , as if this strange concurrence of persons and Spirits , not one knowing of anothers coming , or occasion , were from some Constellation of the Starres , or rather from Divine Providence for your good : you know your Brother of Chichester protested in his Appeale , that he had never read Arminius : and yet how pat did he hit upon , and hold all the Arminian Points , as if he had been an old Disciple of Arminius his Schoole ? By what Spirit trow you was this ? But to the point : All this was to vindicate your Reputation . With whom ? With Jesuites ? Certainly not with any good Christians . Yet this you labour too , with laying on colous enough . But this Art of writing against Jesuites is now grown so stale , and triviall , as in these dayes it begets new Suspicions of a Popish Spirit , especially when it once comes forth under the Authority , or Name of Canterbury . Yet haply your Divines are Astrologers , observing the Constellations of the times , and thereupon divining or conjecturing , what fearefull events might come of it , and those perhaps prognosticating and ominating little good to your Lordship upon whom they saw a generall bad and malignant Aspect to be cast : might strain their wits , and use their strongest reasons to perswade you to use the best meanes to prevent the worst , whereof they imagined this their motion to be the best . And therefore they might perhaps frame their Speech in such a like forme , as this : My Lord , we observe abroad what discontents possesse most men against your Grace , about these late Innovations in the Church ( as they call them ) and you know , the Truth of Religion ( as they apprehend it ) as also the Liberty of their Consciences , are with the Puritans of high estimation : and men will not easily part with them , especially those that be Zealous indeed ; as accounting them their best freeholds ; Such especially , as acknowledge no other King over their Soules and Consciences in matters of Faith and Gods worship ( as we have heard them say ) but onely CHRIST . And they have shrowd Arguments herein for themselves : And you see what necessary occasions and exigents may constrain the King to call a Parliament , and how farre that ( being a meanes to fasten and confirme the Subjects affections to his Majesty now especially upon this Defection of Scotland ) may draw the King to be willing to give his People contentment , in permitting them that purity in Religion in Faith and Discipline , which Christ and his Apostles ( they say ) have taught , and left them , without which ( they say ) they cannot be freed from the Yoake of Antichristian or humane Ordinance ( for we use but their words ) and how dangerous this may be to your Grace , whom they have marked out , as the maine Active Agent , or Instrument in disturbing their peace , and distracting their minds , and trenching upon their said Liberty , as they account it : And considering how the whole Land generally groaneth under many heavy Grievances ( as People now adayes account Grievances ) as their deep Sighs do interpret their minds : and of these your Honour is reputed one of the Prime Movers : And however your Lorship may haply conceive , that if ye be put to a pinch , your Book ▪ your late Conference set forth against Fisher , will prove sufficient to ward off , and beat back all accusations annent Religion : yet my Lord , it is not put forth in your own Name , they may Question whether it be yours , or no , and say , that , being namelesse , you may in time disclaime it , if ever you can bring your pious purpose for peace to passe : And besides , 't is now a long time since it was Printed , and so is forgotten : Wherefore our humble advise ( with all due Submission to your Lordships pregnant wisedome ) is , that your Grace would revise , correct and more fully expresse your selfe in some things , in the said Book , and so republish it in Print under your own Name : This in our poore opinions , will mightily take with the vulgar , and easily vindicate , and set upright your Graces Reputation . And because we are not ignorant of your multiplicious and waighty affaires in Court , not permitting your thoughts that vacancie , which such a worke would require : let not that trouble your Lordship , our Service shall not be wanting . Thus , or so your Divines . Well , now that you heare your friends Counsell , what 's your Resolution . L· ibid. I confesse I looked round about these men , and their motion ; and at last my thoughts working much upon themselves , I began to perswade my selfe , that I had been too long diverted from this necessary worke : And that perhaps these might be in voce hominum tuba Dei , in the still voyce of men , the loud Trumpet of God. P. And perhaps my Lord ( and that whereof it may be ye wil be the rather perswaded ) the unanimous cons●nt of these Divines , might be by the instigation of that same Spirit , in which those * 400. Prophets by their unanimous vote prevailed to perswade King Ahab , to goe up to Ramoth Gilead , that so according to Gods own purpose he might there perish . But it might be , you say , Gods loud Trumpet . What , to hasten you to Judgement ? Certainly , that lying Spirit in those Prophets was sent from GOD , to prepare the way of executing vengeance on that Ahab the more speedily , as who had sold himselfe to worke wickednesse , in sheding Nabaths blood . And surely when I look'd into the intrals of this your Booke ( as the Roman Southsayers of old did into the bowels and entralls of their Sacrifices ) and found them so exceedingly vicious and corrupt , and withall ( like to Caesars Sacrifice , wherein was found no heart , which the Astrologers took for a bad signe ) no heart at all to the true Religion indeed : it suggested these conceits into my mind , about this very passage of yours . But time will try all things . And if you will have my poore opinion , I am perswaded , if you had never put pen to paper ( it having been super-sufficient to have expressed your mind in your other handy-works , or Practises ) and so had reserved your Apology ( when requisite ) to your perswasive Language , and powerfull Rhetorick , men might have had lesse hold to take off you , when you might have put all your other Actions upon a higher moving Cause , as usually ye doe . But for writing , you know Litera Scripta manet . Or else it had been better to have reprinted your First Coppy , as it was at first , without Alteration , and in your Chaplains name still ; for so you should both have vindicated it from obscurity , lying hid , and lurking in the belly of Dr. Whites Works , and also at pleasure have either owned , or disclaimed it , as you found occasion . Or might have excused any thing , that might be taken in it as offensive , either imputing it to your Chapleins mistake , or to want of leasure to revise it , or ( which is the surest and most beaten way ) to the Printer ▪ as was lately done about that notorious Popish Book of Salis his Devotions . And hereof ( if your Lordship knows it not ) I will tell you a pretty Tale. This Book of Devotion of Salis , bearing the Title of Bishop of Geneva ( although the Church of Geneva have no such Bishops ) had been so long ago translated into English , and being purged from those grosse points of Popery , which were in the Originall Coppy , was by Authority published in Print , and sold well . But of late dayes , since you came to sit in that Chaire , one undertook to translate the Originall anew , and intire , as it was at first set forth by the Author , without altering any thing , as the Translator professed in his Epistle Dedicatory to Mris Anne Roper , a notorious Recusant . This Translation being brought to your Chaplein to license , it past for currant , as containing nothing in it against Faith and Manners , and so was licensed without the least correction of the grossest things in it . It came to the Printer , who falling aworke upon it , began to stumble at some no small Popish blocks , that lay in his way , insomuch as he was afraid to goe on , but went and shewed them to your Chaplein ▪ who making a tush at it , bad him goe on , and he would beare him out in it . So Printed it was . And coming abroad , some began to find fault with it ; and the stinke of the Booke more and more increasing with stirring , it came at length to be smelled by your Lordship . Hereupon what serious examination you used about it , I know not : but there being some Jealousie , that some one of those THREE forementioned troublesome bitter men ( whose Cause was then shortly to be heard ) might haply among other things ( might they have been permitted to speake freely ( cast that Booke in your Lordships dish : the next newes we heard of it , was , that a Proclamation is published for the burning of the Book in Smith-field , wherein also all the blame was layd upon the poore Printer , for which he must to prison , and you and your Chaplein were acquitted and cleared , as no way faulty . So easie is it with the least breath to blow away the blackest clowds , when they threaten a storme either against you , or your Chaplein in such cases . But now in this your Booke , so exactly Reprinted , and revised , and republished , wherein also you have ratified and avowed all in your former Booke for yours , you have for ever fast bound your hands , that you cannot helpe your selfe at a dead lift . Well , 't is too late now either to prevent , or remedy what is past . Yet one thing there is , which you may perhaps deem to be operae pretium , worth your paines , as wherein lyes your maine Confidence of vindicating your Reputation with good men : and that is , some Large Discourses in your Booke , wherein you seeme to be point blanke against the Papists ; as about the Scripture Transubstantiation , &c. This indeed might say well to it , and passe for currant , were there not in some of them so much grosse allay , as makes the whole to be * reprobate Silver , as the Prophet saith ; and also , did you not commit a grosse Solecisme in writing a seeming Truth , and practising apparently contrary ; and did you not overballance seeming Truths with too much Popish Truth throughout your Booke , as will all along appeare . And you know that if one ‡ dead Fly will corrupt a whole box of oyntment , how much more a Swarme ? And a little poyson corrected , and infused in a Potion , proves medicinall : but if uncorrected , and of two great a quantity it becomes mortall , and so instead of bealing , kills the Patient . But to proceed . L. p. 9. I have thus acquainted your Majestie with all occasions , which both formerly , and now againe have led this Tract into the Light. P. And not without cause needs your Tract to be led into the light . I will not here apply that speech of Christ , If the blind lead the blind , but leave it to the event . L. p. 11. GOD forbid , I should ever offer to perswade a Persecution in any kind , or practise it in the least . P. How ? What doe I heare ? GOD forbid ? What , neither perswade , nor practise Persecution , no not in the least ? And must GOD be named in it too ? What meaneth then ( as * SAMUEL said to SAUL ) the bleeting of the Sheepe , and the bellowing of the Cattell in mine eares ? Or you mistook the word , when instead of GOD forbid , you should have said , GOD forgive me both for perswading Persecution , and for practising it , and that in as high a measure as possibly I could , the times considered . And GOD forgive , should be from your Heart ; whereas GOD forbid , is but from the lippes outward , and spoken out of meere Hypocrisie , shamelesse grown with Impiety ; Or else Persecution is with you , as sin is with many , so frequent and habituall , as the custome of Persecuting takes away , the sense of it . Or els as Paul , before his conversion , was * mad with persecuting the Saints : So you are so intoxicated with drinking the blood of innocents , that you know not what either you say or do . Or , in a word , notwithstanding you have been so long a Practitioner in this kind of Trade , yet you know not what persecution is , nor what or who the Saints of GOD be , nor who are the true Ministers of Christ , nor who are his true members . 'T is well , if Ignorance will excuse you : that you might come once to say with Paul , * But I was received to mercy , for I did it ignorantly through unbelife . But can you say so ? Or rather doe you not sin against the light of Gods Word , against the light of your Conscience , against the light of naturall Reason , and the Law of Humanity , and against Gods Law , and against Mans Law , and ( I had almost said ) against the Holy Ghost it selfe ? Unlesse you be one of those , that for blindnesse stumble at noon day . How many godly and able Ministers of Christ , together with their Wives and Children , are cast out , and undone by you , and all for not daring to obey you in those things , wherein of necessity they must have dishonour'd GOD ? Or for omitting one of your Ceremonies , perhaps but once , or twice , and the like ? Yet this with you is no persecution , no not in any kind . What is it then ? Onely a punishing of the Puritans , that so they may be rooted out . This you blushed not to say openly in Starre-chamber , when you with your Brethren were charged for casting out above a hundred Ministers in Norfolk , Suffolk , Essex , Kent , Surrey , and where not ? But you neither practised , nor perswaded to it . Why did you not disswade ? Why did you not enterpose ? Why did you not relieve them , when upon Petition to the King , they were referred to you ? No such thing . They are a sort of Puritans : they must be rooted out , This is enough to wash your hands of persecution : as Pilate did of his condemning of Christ : for they are Puritans . So the Popish Prelates in Queen Maries dayes , in burning the Martyrs , were no persecuters ; for those Martyrs were Hereticks . Nor will the High Priests and Pharisees prove persecuters , and murtherers in Crucifying of Christ , for they could say , He was a seducer and deceiver . And so in summe , There wil be found no such thing in rerum naturâ , not in the whole world , as persecution is . Now what patience can refrain it self at these things ? O notorious , impious , shamelesse , gracelesse Hypocrisie . Or Hypocrisie shall I call that , which hath not the least veile , or cloake , or vizard , or pretence , or colour , or shadow of a shadow to overshadow it withall , but meere shamelesse impiety daring God to his face , using his Sacred name as a white veile to lay over the black-butchery of Gods own deare Saints , saying God forbid , when his own wicked heart , and blood-guilty Conscience , and foule bloody practises , cannot but convince him of a more impious and shamelesse lye , then the Divel himselfe , ( except he were incarnate ) durst make ? Not practise Persecution in any kind , no not in the least ? What kind of persecution is there , ô Prelate , whereof thou art not an Actor , and that in the highest Degree ? Dost thou not persecute Gods Ministers with Suspention , Silencing , Excommunication , Deprivatoin , Degradation , spoyling their dwelling place , Confiscation of their goods by intollerable Fines , Imprisonment , dismembring of their bodies , shedding of their blood , banishment , or driving them to seek for refuge from thy cruell Tyranny among the wild Beasts , and wild Woods , and wild Salvages , in Countryes not inhabited , in desolate Deserts , the worst of which is to be preferred before thy all-destroying Cruelty ? Nay when they have escaped thy Lyons Clawes with their Skin , dost thou not ( * as the Dragon ) vomit after them a Flood of persecution with thy venemous tongue ? So insatiable is thy blood-thirsty Cruelty : and yet after all this hast thou a Forehead to say , God forbid , that I should practise Persecution in any kind , no not in the least . Now I call heaven and earth to witnesse against thee ; and that holy and righteous God , the Father and King of Saints , whom thou persecutest , and whose Sacred Name thou darest prophane with tongue and pen , judge thee for all thy Cruelties , and Lawlesse persecutions of the poore Servants of Iesus Christ. Lawlesse indeed , wherein thou outstrippest the persecutions of Stephen Gardiner and Edmond Bonner , who had a Law for what they did , but thou hast none . O what punishments in Hell shall be sufficient for these things ! I must confesse my zeale is here transported , but it is not beyond the Cause provoking it . I will conclude with this hearty Prayer , though in your words , but not with your Spirit . God forbid that you should ever , to wit , for ever , perswade Persecution in any kind or practise it in the Least . God forbid you should Ever doe it : Ever ? Amen . Ever . Nay what saith the Lord ? * For the oppression of the poore , for the sighing of the needy , Now will I arise , saith the Lord , I will set him in safety from him that puffeth at him . Now : even Now from him that puffeth at the godly ? Who is that ? The Tongue-master , he that speaks with flattering lippes , and a double heart , and proud things , saying , Who i● Lord ●ver us ? Now , Now will the Lord arise against such as are in the highest and ruffe of all their wickednesse . And do not you think you are one of these , yea and a Prime one too ? You think ? Say I ? Doth it ever enter into your thought , that you shal be judged for these things , and that , Now , even Now ? The Scripture tells us No. For David Saith , * A brutish man knoweth not , neither doth a foole understand this , ( what this ? ) when the wicked spring as the grasse , and when all the workers of iniquity doe flourish , it is , that they shal be destroyed for ever . Even Then in the top of their flourishing estate they shal be destroyed . Yea their flourishing estate is the immediate cause of their perishing : when the wicked spring and flourish : It is that they shal be destroyed for ever . But wicked is a Generall word , and perhaps it hath no reference here to you in particular . Yes certainly , you in particular ; the Holy Ghost doth in this Psalme point you out as it were with the finger . How ? Note but the Title of the Psalme : A Psalme for the Sabbath day . But it may seem strange that David should heare speake of the wicked , and of their flourishing estate . What coherence hath this with the Sabbath day ? Surely hereby the Spirit of Prophesie notes out unto us a speciall time or age of the Church , wherein ungodly men should most notoriously oppose themselves against the sanctification of the Sabbath day , and wherein they should extraordinarily flourish and prosper , even as the green and goodly bladed * Grasse , that groweth on high upon the house tops : but in that their flourishing estate , they should sodainly perish . And of all other times and ages of the Church , ever was this Prophesie so extraordinarily and remarkably verefied , for ungodly and desperate offenders in this kind , as in this present age , and especially in the Church of England , now since your springing up and flourishing upon the toppes of Canterbury Palace ? For shew us any age , wherein the sanctification of the Sabbath , or Lords day was by publike Edict dispensed with , and by sundry Printed Books cryed down , and you shal be excused from being of those men , whom the Holy Ghost notes out here for wicked and ungodly . But you cannot . Therefore this Psalme for the Sabbath day speaks of you in speciall , as being a professed enemy of the sanctification of the Sabbath , and so of all true holinesse , and yet you doe so flourish and prosper in this your wicked and impious opposition to all Godlinesse as never any have done more , nor so much in mans memory . But what 's the issue of this ? These wicked enemies of Godlinesse , and of the sanctification of the Sabbath in speciall shal be destroyed for ever ? But when ? Even then , when they are in the top of their flourishing estate . But how shall we know this ? First , GOD hath said it , and therefore 't is sure enough : and Secondly , this their flourishing estate is an immediate both signe and cause of their utter ruine . But doth your Lordship beleeve that this shall ever be verefied of you ? Why should you not ? For are not you the great Instrument and Agent in advancing the Edict for Sports to its full execution ; And why should you not then beleeve the rest , that in the height of your present prosperity you shal be destroyed for evermore ? And why doe you not beleeve it ? For David saith , A brutish man knoweth not , neither doth a foole understand this : to wit , when he wicked spring as the Grasse , and when all the workers of iniquity doe flourish , it is that they shal be destroyed for ever . And doe you not know , do you not understand this ▪ Then you fill up the Prophesie to the full , as verefied of you wholly . L. p. ibid. But on the other side , GOD forbid too , that your Majesty should let both Lawes and Discipline sleep , for feare of the name of Persecution , and in the meane time , Let Master Fisher and his fellowes angle in all parts of your Dominions for your Subjects , &c. P. Here ( I hope ) you speake it seriously , GOD forbid . At least in part . For you name two things : Lawes , and Discipline : Lawes , against Jesuites , as Fisher and his fellowes . And herein it may be questioned perhaps by some , whether you speake seriously GOD forbid , that such Lawes should sleep . For you know they have slept so long a time , and so soundly , that I feare your God forbid will not prove loud enough to awaken them . And as for Discipline , that 's for your Puritans . And for that you need not trouble the King to breake his sleep , your selfe I trow , can look well enough to the keeping of that awake . For in truth it can take no rest for you . And therefore neither in this respect need your God forbid to be serious , as being altogether superfluous . Onely the best use , that you can make of it ( as you know it better then I can tell you ) is , is that your God forbid here may prove so happy ( for the vindicating of your Reputation ) as to perswade the misdeming world , that if the Lawes against Iesuites do sleep , you are not the cause of it , who ever els : God forbid : and if Dissipline be over wakefull and too quick , and exceed all bounds , as having no Law to confine it ( alas ! ) you are not the Man , God forbid . For wake or sleep your [ God forbid your Ma●esty should let them sleep ] argueth plainly , that the keeping of the Discipline awake , is his part , whose it is not to let them sleep ? 'T is well , my Lord you have so strong a back to lay your burthens upon ( as is touched before ) especially when they presse too hard upon you , as in the clamours and outcryes against your outrages . But what ? Doe you come here with your God forbid your Majesty should suffer Discipline to sleep , when but a little before , and almost with the same breath , you said God forbid I should ever offer to perswade a Persecution in any kind ? Do we not know what the awakening of Discipline is ? Is it not like the awakening of a sleeping Lyon ? Doth not then the rigorous and incessant restlesse execution of Discipline ( so as it can never be suffered once to sleep ) trench upon Persecution at least as neare , as you say at after , sundry errours of the Church of Rome come neare the overthrowing of the Foundation , or as their worshiping of Images comes too neare heathenish Idolatry ? But in your Close , you apply your God forbid onely against the Jesuites . That 's well , that you presse it not with your Discipline upon your Puritans , as you do the Lawes against Romes Fisher-men . And I note here , that for Jesuites you have Laws : but for Puritans you have Discipline , without Lawes : or as it stands in opposition to Lawes . But what followeth ? Alas ! what do I find saluting me in the very front of your next page ? L. p. 12. Now as I would humbly , beseech your Majesty to keep a serious watch upon these Fisher-men , which pretend S. Peters , but fish not with his net : so I would not have you neglect an other sort of Anglers in a shallower water . P. Yet your words seem to import a greater zeale in you against the Iesuites , then against your Puritans . For touching those , you humbly beseech : but concerning these , you onely would have . And yet what you onely would have , is somwhat , and perhaps as prevailing ( especially when you set it on in private ) as your open humbly beseeching . Yea being Primate of all England , or Patriarcha Alterius Orbis , I know not whether you may speake it in the Popes stile , * Volumus & jubemus , as much to say , I would have : and then by this reckoning it would surmount , I humbly beseech . But what 's this other sort of Fishers , that you would not have his Majesty to neglect ? Or what these Anglers in a shallower water ? or what their bad nets ? This hath relation to Discipline , as the former to Lawes ; and so though for your Reputation sake you modestly spare to name them , yet they are in plain English , your Puritans , and those , Puritan-Preachers especially , because Anglers . But where are there any such creatures , as Puritan-Preachers now adayes ? Doe not all conform , and submit to your Discipline ? And are not all Non-Conformists put to perpetuall silence , as in the grave ? O , but you say , there is a sort of Puritan Conformists which are worse then the Non-Conformists , whom you have often said , you would worme out . And to worme out , is as men tread out the wormes out of the ground . Onely we must not call this Persecution , to set your feet with all your waight , upon Gods Ministers . God forbid . But who are they ? Such as will not conform to your New Discipline and Ceremonies : Such as will not read in their congregation the Edict for Sports on the Lords day : Such as will not observe the Kings order for not preaching of Predestination , and other doctrines of Grace : Such as will not observe the order for bare Catechising out of the Booke , by Simple Question and Answer , without any exposition : Such as will not forbeare preaching in the Afternoon , and that often times beyond their houre , the people standing on thornes the while , to be at their Sports , considering that Afternoone-Sermons are forbidden , but not afternoon-Sports : Such as though for feare they submit to their Prelates domination , yet you suspect them to be disaffected with your Church Government , as being an intollerable Tyranny . These are that Serious Sort of Fishers you mention . But what are those Shallower waters , which you say they Fish in ? Perhaps you meane , they are a Sort of Shallow-braind fellowes , poore Snakes , that angle in shallow waters , that is , have but a poore Vicaridge , or Stipend , or preach to Shallow-simple people , ( the Great-Fishes being in your deeper Seaes taken with your Long-lined Angle , or Sweep-net ) or in a Shallow water , and that of force , because you forbid them to Fish in the Deep waters of Election and Predestination , leaving them onely the Shallowes of morall Divinity to fish in , whereby they shall never be able to catch one good Fish , but onely such small Gudgions , as when the net is drawn to shore , or cast away . And the Shallower waters ye oppose to these Deep waters the Iesuites Fish in . For they Fish in all the deep Rivers , and Ponds in the Land , yea and most , in the Bishops Seaes , or Cathedrals , where they find and inclose whole Sholes of Fish ; and they * Fish in the Deeps of mens hearts , and leave not a Creeke unfished , and those no simple ones neither , I will not say , Lords and Ladies in the Court , though themselves dare professe it So as they can ‡ Fish out of them the discovery of all the Mysteries of State , whereby they maintaine a rich Trade of such Commodities , by way of intelligence to Rome and Spaine and other Forraigne parts . Whereas your other sort of Anglers have indeed an Angle and Line , that will dive into the secrets of Mans heart , and that is the plaine and powerfull preaching of Gods Word , which pierceth even to the dividing asunder of Soule and Spirit , and is a discerner of the thoughts and intents of the heart : but haply , this is that which you call their bad nets , which they Fish withall . Indeed they Fish not with the Golden-nets of Heliogabalu● ; they use not to bait their hooks with guided Flattery , nor with the glittering shew of humane learning , in powring forth Greek Sentences , which the Fish onely gaze upon , but never bite , onely ( as * Ierome saith ) most admiring , what they least understand ; and which every novice newly cropt out of the shell of Grammer Schoole , with the help of Books can con , and recite : which is not to Fish with Peters net , not to preach sound Divinity to the edification and Salvation of Gods people , but to Fish for a Whale , for some great Cathedrall , or so . And therefore perhaps also you call the nets of these men , bad nets , as being either broken with age ( preaching the good old Saving Truth ) such as will not hold a good Fat Fish , or benefice , as when they take to themselves such a liberty in Preaching the truth , and against sinne , as they come to loose all : or too small , such as will not inclose a plurality of great Fishes , though they be in Severall Seaes or Diocesse . Or not like to the Monkes net , which he used to spread his Table withall , till under this veile of humility he crope up to the Lord Abbots chaire , and rich Table , where he used his net no more , having taken the Fish he lookt for . Thus I suppose by this time I have fished out your meaning of that other sort of Fishers and Anglers , whom you would not have his Majesty to neglect . But if he doe , I hope your Lordship will not neglect to hinder such Fishers from setting up their Busses in your Seaes , or to have the least private Pond or Chappell to angle in . You said well to such fellowes ( when the time was ) when with the help of Noy's Arke you suppressed that great Busse of the Feoffees in Trust , which had it gone on , would have in time drawn many Fishes out of the Devils * nets , of whom they are taken captive at his will , and have translated them out of your brackish and bitter Seaes , into those Fresh Rivers of the waters of life , where they should have bin out of danger to be catcht with your carnall baites , though they could hardly escape your tearing Hookes . But enough of this . Yet one thing more here I cannot but note , and that is this : you humbly beseech his Majesty to keep a serious watch over the Romish Fishers : and withall you adde , that another Sort of Anglers be not neglected . Who this other sort is , is shewed , namely your Puritan Preachers : that is to say , The most godly , painfull , zealous Ministers in the Land ; and so the most vigilant watchmen to preserve the flockes of Christ from Wolves and Foxes , that seek to devoure them . And who are these Wolves and Foxes , but these Romish Fishers you speak of ? that I may not say also , your homebread Wolves and Foxes , the Prelates , and their Faction . Now if the Lawes against these Wolves and Foxes doe sleep , and if the faithfull watchmen be removed , and none but a sort of dumb * dogges left , that either cannot , or will not , or dare not barke , but themselves helpe to devoure the flocks , as the Prophet speaks : do you think , that though the King should keep never so serious watch , it were possible to preserve his people from perishing by these Wolves ? Certainly the case being so , though the King should watch both night and day , and had Argus his eyes , yet he should but weary himselfe to no purpose , yea although he had the help of your many-eyed dogges your Pursuants ( who are cunninger at fastening upon the Shepheards , then upon the Wolves ) to boot . For then how easily and quickly may the Wolves and Foxes devoure all the Flocks in the Land , when the faithfull Shepheards and wathmen ( as your Lordship knowes Leo-well ) are taken away ; and when those Fishers can show the people this your Book , which as a vast net were able at one draught to inclose multitudes , by ex●rting them to be reconciled to Rome , and that upon this one ground , that the Church of England and of Rome is one and the same Church , no doubt of that ? of which anon . But yet , me thinks , I have not all this while dived deep enough to sound the bottome of this word , Not neglect . Somwhat of a moderate Speech , in the smoothnesse of the barke . Not neglect , as if you should say , I would not have your Majesty to be too rigorous against the Puritan Ministers , good men , but yet I would not have you to neglect them . But we cannot better find out the full meaning of this word , but by the large Commentary of your Practises , which summed up together , amount to thus much . I would not have your Majesty to neglect , that is , I would not have your Majesty neglest means , that can possibly be devised , for the utter rooting out of these Puritans , that do so pester your Kingdome . And for that you must make your main aym at the suppressing of the Puritan Ministers . For smite the Shepheard , and the sheep wil be Scattered . Now forasmuch as all Non-conformists , are put to perpetuall silence , wherein we have been helped by your good Lawes : and we want Lawes to deal● with your Puritan Conformists : therefore we must supply that with policie , backed with your Royall Power . Your Majesty must set forth Edicts , laying a straight charge on us Prelates , to see them executed . For instance : That all Ministers , yea and that in their own Persons ▪ not by their Curates , do read in their severall Congregations respectively your Book for Sports on Sundayes and Holy-dayes . This will pack away a good many of them , who I know will never read it . Le● another be made , for setting up of Altars in all Churches , as that for S. GREGORIES under S. Pauls , which would be pulished in Print , although in the meane time it be safely kept among the Records of the Counsell Board ; and your Proclamation since enjoynes all Orders for Religion to be observed , whether Publique , or Private , being made at the Counsell-Board . A third , to prohibit all Lectures on the week dayes , and also preaching on the Afternoones on Sundayes . A fourth , prohibiting Controverted points to be preached on at all , or Predestination , &c. which will mainly pinch the Puritans . A fift , That whatsoever Rites we Bishops doe or shall impose upon the Churches , may be ratified under your Majesties Broad Seale , both for the preventing of Premunires , and suppressing Clamours of the People against the Prelates , and enforceing Ministers to obey them . A sixt , That a Proclamation be published , to inhibit all men from speaking or writing against the Religion of the Church of England , As it is now established , leaving out that other Phrase , as it was in Queen Elizabeths time , and turning into , As it is Now established . And to all these adde , Vnder pain of your Majesties most heavy Displeasure ; not nominating any particular punishment , because of the Lawes , but leave that to us ▪ for so long as you doe but give us power , we shall not want meanes and wayes to punish them , so long as either the High Commission , or Starre-Chamber doe stand . And thus in short time , there should not one Puritan be left in the Land. And all this I meane , by , I would not have you neglest . Thus we know your mind , But in the meane time , my Lord you might doe well to consider and consult , what may be the Consequences of these things , that you thus load the King withall , What ? Thus to root out the Puritans , and so by your Innovation of the State of Religion by Law established , to make way for your Reconciliation with Rome ? Take heed what you doe . Have you not learned that principle in the Politicks , That Suddaine Changes in the Civill Government , and most of all in Religion , is full of perill ? And another notable point of prudence I have read of , For a Prince ( how ever he may haply connive , yet ) not to appeare the prime Author of such projects and practises , as may breed a heart-burning in the people . For as the Heathen Poet sung , Invidia Siculi non invenere Tiranni Majus Tormentum — . And the Wise-man saith , * Who can stand before Envy ? Not Caesar himselfe And therefore if you tender the Kings honour , and the peace and weale of his Kingdome , doe not lay too great a burthen upon him . Give way , that some things may be imputed to your zeale , so as if you should come to be questioned for it ( as you have no such feare , so long as there is no Parliament , which I hope you will look too well enough ) the King may have opportunity to show his favour , in spreading his Royall wing over you . But my Lord you professe great love to his Majesty , and to the peace and prosperity of his Kingdome : Will you now show how zealously and sincerely you love the King and his people at this time ? At this calamitous and dangerous time , when you see a whole Kingdome , even his Native Countrey fallen off at one clappe . And for what cause ? Some say , 'T is for Religion , because they cannot injoy it in that purity , nor their Consciences in that liberty , as antiently they did , before the Prelates came to be set over them ; but by that their meanes , they are more and more pressed ( as they complain ) to bring them to a full conformity to your Church of England , as now you have made it , which you say , is all one with the Church of Rome , and which in your Booke you labour to reconcile to Rome . And can there be any thing more offensive to true Christian Stomacks , then the burthening of their Consciences with such things as are against Gods Word , and Christs Kingdome , and their Christian Liberty ? Or is it not for this Cause ▪ that they are thus fallen off ? But the Late Proclamation given at White-Hall Febru . 27. 1639. seemes to intimate , that one maine Cause of the Scots discontent , is the Hierarchicall Government . For there it is said , We neither can , nor will permit Episcopall Government established by many Acts of Parliament in that our Kingdome , to be abolished . And againe , the Proclamation saith , And further we thinke to declare unto you , and to the Christian world , that by our Intention of introducing the Service Booke into that Kingdome , we had not the least thought of Innovation in Religion , in this or that , but meerely to have a conformity with that Worship of God , which is observed within both our other Kingdomes , though il-minded men have wrested some things in it to a Sinister Sense . Thus it seems to me , that the Scots are discontented with Episcopall Government , and Ceremonies ; which usually go together . Now were it not a worthy and admirable piece of Service in your Lordship to his Majesty to study , how the State may be reduced , and that in the most peaceable and safe way , that may be ? Will you be pleased to take a Fooles Counsell ? Would you purchase to your selfe an immortall name , and become a Mirrour and Miracle of this age , and an example to all posterity ( the King having past his word ) and so do the best service to the King , that ever any of his Subjects hath done ? Do no more but this : Cast away your Rochet and Miter ; Divest your self of all Episcopall Ornaments and Titles ▪ Utterly renounce and relinquish your Hierarchy , as being not onely against Christs word and Kingdome ( as afterwards shall by Gods Grace appeare ) but also as being most pernicious to the Peace and Welfare of Civill States , most Antichristian , and one particular cause expresly of the defection of a whole Kingdome from his Majesty . Now show hereby , that you so love the King , that rather then he shall loose one of his Kingdomes thus , you will utterly and voluntarily depose your selfe from your Hierarchicall throne . And I know your Lordship doth every where professe your love to peace , and tell us very much of it in your Book . Now can there be a more peaceable way then this to reconcile Scotland , and reduce them under the Kings Government ? And as for ceremonies , if they stand in the way , I assure my selfe , were your Hierarchy but once removed out of the way , either his Majesty would take an Order for them , or they would even sponte sua of their own accord fall , as having now no more Masters to waite upon . But enough of this . It shall be my dayly prayer in the mean time , that GOD would establish his Majesties Kingdomes with the Gospel of peace , and the Peace of the Gospel in our dayes , and to our Posterity till the coming of Iesus Christ. You proceed . L. p. 13. 'T is truth , I must tell it , 't is the Gospel I must preach it . 1 Cor. 9.16 . P. 'T were well , if you told nothing but Truth , and that not onely , of necessity , with a must , but of * love , and of a ready mind . But your Book will further show what truth you tell And for the Gospel , when doe you preach it ? Or how ? What ? As the Apostle did whom you quote ? And if you must preach it , why doe you restrain others from it ? That your selfe onely might preach ? Why then preach you no oftner ? Surely your restraining of others from preaching , puts the greater necessity upon your selfe ( if indeed you be a Minister of the Gospel , and not a dumb Priest ) to preach the more frequently . For indeed you Prelates take upon you to be as so many Popes , or universall Pastors over all the Churches in your Diocese respectively ( though you seldome or never preach in any ) and the Ministers must be but your Curates ; So as they also must preach no more , nor oftener , nor otherwise , then you their good Lords and Masters doe prescribe and limit them , by vertue of their oath of Canonicall obedience . Thus have you taken away the * Key of knowledge , and hangd it at your owne girdle , so as neither ye goe into heaven your selves , and those that would enter , ye hinder . But what doe I say ? Have you and your Prelates reserved to your selves ( as one of the Papall Reserved Cases ) the power of preaching the Gospel ? My Lord under correction you forget your selfe . Do you not remember the Kings Order for preaching , or rather for not preaching , that no Ministers , of what degree or ranke soever they be , Archbishop , Bishop , and all under them , shall not preach of the Doctrines of Election , Predestination , Redemption of the Elect onely , Effectuall vocation of the Elect onely , Iustification of the Elect onely , Assurance of Salvation to the Elect onely in Grace , all which Doctrines are the maine and sole Doctrines of Grace , and of the Gospel , So as for Ministers not to preach of these , and maintaine them against the Adversaries thereof , and especially in these times of opposing and undermining the truth of Grace , and of the Gospel , is to cease to be Ministers of the Gospel ? According to which reckoning ( if the said Order be strictly observed , as you Prelates in all your Visitations doe charge the Ministers , inquiring of those , that be Delinquents in this kind , to suspend or admonish them ) you have no preachers of the Gospel left in the Church of England . And doe you not remember , that one Lent , after the said Order was come forth , two of the learnedst , and most Orthodox Prelates of the Church of England for preaching before the King of such points , were both checked for it , since which time , I doe not heare they have transgressed the said Order ? And therefore I conceive , that his Grace of Canterbury is by the same Order inhibited to preach the Grace of the Gospel , or the Gospel in these dayes . King Iames indeed gave out an Order , inhibiting all inferiour Ministers onely to preach of those points , but reserved a liberty to Prelates and Deanes , to preach of them , as being men of more discretion , then ordinary . But now Bishops , nay Archbishops , and all are involved . Therfore had not your Lordship forgot your selfe , I suppose , you would not have told the King to his face , That the Truth you must tell , and the Gospel you must preach . Therfore correct that word , my Lord. L. ibid. And when the Foundations of Faith are shaken , be it by Superstition , or Profanenesse , he that puts not to his hand , as firmely as he can , to support them , is too wary , and hath more care of himselfe , then of the cause of Christ. P. A Speech Surely , which without any more adoe were sufficient to vindicate your Reputation with all good men ▪ had your words but a right meaning . But your Foundations of Faith are layd so low in the Earth , * in Generalibus , that no man can come clearely to discerne them , or what you meane by them . And besides , did you in this place meane the true Foundations of Faith indeed , yet being not constant to this in other of your passages , and much lesse in your practises , this is of the lesse credit , to obtain even of Charity it selfe any favourable interpretation . And having read over your Book , we come to be so well acquainted with your Foundations of Faith , that we may say truely , It no more belongs to you to put to your hand to support the true Foundations , then it did to § Vzzah to stay the Arke , when the Oxen shooke it . For which his meddling , the Lord smote him . And I feare little better will be your reward . Nay what reward shall you expect , who instead of supporting the Foundations of Faith , doe put your heart , and head , and hand , and all you can to supplant them ? ( As we shall see all along . ) And I am perswaded , the more you speake in this kind , the more you rubbe and gall your owne Conscience , and make it so tender in this respect , that the least touch of conviction goes to your heart . But stay : Do I not mistake , Foundations of Faith , instead of Superstition and Profanenesse ? For Them , here , may have for Antecedent aswell Superstition and Profanenesse , as Foundations of Faith. And so the sense runnes thus , He that puts not to his hand as firmly as he can to surport them , that is , Superstition and Profanesse , is too wary , &c. And now that I consider it better , this must be your meaning , if your words and deeds agree . And for proofe , let us come to particulars . You give us two generall instances , whereby the Foundations of Faith are shaken . The one , Superstition , the other Profanesse , Answerable to these two , I will help you out with two particular instances , the one of Superstion , the other , of Profanesse ; by both which the Foundations of Faith are shaken ; which we shall see how firmely you Support . First , For Superstition , I instance in Altars . These you erect : these you bow unto . Now to set up , and bow unto , or before , or pray towards an Altar of wood or stone , overthowes Christ , the Prime and maine Foundation of Faith ; and that by your owne Confession . For Altars in the Old Testament were ordained of GOD to be Types and Figures of Christ , as also were the Sacrifices , and the Priests . But now Christ being come , our onely Sacrifice , our onely High Priest , and our onely Altar , those Types doe all cease . And in the New Testament , as Christ is called our Sacrifice and High Priest ; So also our Altar . * We have an Altar ( saith the Apostle ) whereof they have no right to eate , which serve the Tabernacle . Why so ? For the Levites or Priests , which still served the Tabernacle , rested still in the Typicall Altar , denying Christ to be come , and so they have no right to Christ the true Altar , he being come , and having abolished all Types . And the Apostle there doth clearely prove this our Altar to be Christ. For ( saith he in the very next words , as a reason annexed ) The bodies of those Beasts , whose blood is brought into the Sanctuary by the High Priest for sinne , are burnt without the Campe : Wherefore Iesus also , that he might Sanctifie the people with his own blood , suffered without the Gate . Let us goe forth therefore unto him without the Campe , bearing his reproach For here we have no continuing City , but we seeke one to come . By him therefore let us offer the Sacrifice of praise to God continually , that is , the fruit of our lips , giving thanks to his name . In which words taken together , Christ is set forth unto us both as our onely Altar , and as our onely High Priest , and as our onely Sacifice . First , as our onely Altar , vers . 10. Secondly , as our onely High Priest ; For so he stands in relation to the Leviticall Priesthood , as the Truth to the Type , v. 11 , 12. Thirdly , as our onely Sacrifice , in offering his owne blood , v. 11. And thus he is said to Sanctifie us . And this sanctifying hath speciall relation to Christ , as the onely Altar . For in the * Law , no Sacrifice , or Offering was sanctified , but by the Altar . being offered up upon it . As Christ saith to the Scribes and Pharisees those blind guides . ‡ Ye Fooles and blind : whether is greater the gift , or the Altar , that sanctifieth the gift ? Thus every gift , every Sacrifice is sanctified by the Altar , on which it was offered up . This Altar is onely Christ , whose blood being offered up upon the Altar of his Divinity , Person , or Nature , was thereby sanctified , and accepted of GOD , for an All-sufficient Sacrifice for our sinnes . And thus both the persons of all true beleevers , and their Spirituall Sacrifices are Sanctified , being offered up , and presented to GOD on the Altar Christ. Our Persons , as , Heb. 13.12 . and our gifts , or Sacrifices , v. 15. By him therefore let us offer the Sacrifice of praise continually , that is , the fruit of our lippes , giving thanks to his Name . Thus through Faith in Christs Name , all our Sacrifices of Prayer , of Praise , of Almes , and of a Contrite heart , are Sanctified and accepted of GOD , as Testimonies of our Faith , Charity , Repentance , Thankfullnesse , and Obedience , as being offered up upon our onely Altar Christ. This onely Altar it is , that Sanctifieth the gift . Thus we see how these three , Altar , Priest , Sacrifice , are equally , and inseparably resident in Christ. So as he is as well our onely Altar , as our onely High Priest , and our onely Sacrifice of expiation . And Bellarmine himselfe confesseth , that these three , Altar , Priest , Sacrifice , are Relatives , and alwayes goe together . Hee therefore that sets up another Altar besides Christ , may as well set up another High Priest , and another propitiatory Sacrifice , as Antichrist doth in the Masse . And to set up any one of these , not onely shakes , but quite overthrowes the maine Foundation Christ. And for the Altar , the Sanctification of all Sacrifices and offerings is so proper and peculiar unto it , that one of your * Divines , going about to maintaine your Christian Altars ( as he calls them , but indeed Antichristian ) saith expresly , that of necessity there must be an Altar in every Church , as of wood or stone , to Sanctifie the Sacrifice , otherwise it should be altogether unsanctified . And how comes this Altar of his and yours to have such a treasure and overplus of holinesse in it , as to communicate such holinesse to the Sacrifice , yea to the Sacrifice of Christs body upon it ( as he puts it ) but by the Bishops Consecration of it , as the same Author saith , whose Book is by your Chapleins license published in Print . So as it seems your Episcopall consecration of the Altar infuseth a holinesse into it , and the Altar communicates and imparts its holinesse to the Sanctifying even of the Sacrifice of Christs body it selfe , which you would not have to be farre off from the Altar . But now it being most evident hereby , that your Altars doe quite overthrow the Foundation Christ , who is our onely Altar : how firmely you put to your hand to support this Foundation , I call heaven and earth to witnesse against you ; who being on the contrary a Supporter of Altars , and so a Supplanter of the onely true Altar Iesus Christ , you give sentence against your selfe , as one that is too wary , and hath more care of himselfe , then of the Cause of Christ. And forasmuch as you are so zealous in promoting your Altars in every Church , I do here in the Name of Iesus Christ , protest against you , as a most notorious Adversary of Christ , and so an Antichrist , a setter up of Judaisme or Heathenisme in your Altars ; and I doe utterly renounce all communion with you in your services , the principall part whereof you place in your Altars , which are so many damnable Idols , which you adoring , are damnable Idolaters , and which are set up and upholden to the intolerable reproach of Christ , and whereby he is altogether denyed and renounced . And thus you give just cause to all true Christians to seperate themselves from your communion , in your worship of a false Christ , as your false Altar , if they will hold their communion with Christ. Now for the second Instance of shaking the Foundation Christ , which is Profanesse . Tell me , are not the ten Commandements Fundamentalls , as being the principles and rules of our Sanctification . So as the Popes Parasites are not so impudent , as in their Decretals , and other writings , to affirme , that he can dispence with the morall Law , although they say of him in the Decretalls , That Papa aliquando nimium Papaliter dispensat , The Pope sometimes dispenseth too papally , or Pope-like . What say you then of the 4 th Commandement , touching the Sabbath day of the Lord our God , and the Sanctification thereof ? Dare you say , the Commandement is not Morall , being placed in the midst of the Ten ? And though that seaventh day ( being the Last of the week , as wherein God rested after the finishing of the worke of Creation , which he therefore appointed to be the Sabbath day , of the Old Testament ) be now abrogated , as giving place to a new Sabbath day , the First of the Weeke wherein our Lord Iesus Christ ( having finished the worke of a New creation ) rising againe , entred into his Rest , namely the State of Rest , Immortality , and Glory : is therefore the 4 th Cammandements Morality so abrogated , as it is not still in force to injoyne us Christians the Sanctification of that day of the Week , which is the Sabbath day of the Lord our God , Iesus Christ ? Or doth it not aswell , and by the same Reason bind us Christians to the Sanctification of the first day of the week , as whereon the Lord our God Iesus Christ rested from a greater worke of Creation : as it did the Jewes to the Sanctification of the 7 th or last day of the Week , as whereon the Lord God rested from his worke of the Creation of Heaven and Earth ? It is so demonstrative and cleare , that to deny it , argues not onely grosse ignorance in the knowledge of Christ and of Divinity , but also a mind destitute of grace and true sanctity , that dare imagine the least imperfection or mutability to be in that , or any other of the Morall Commandements . Now if the 4 th Commandement bind us Christians ( as 't is cleare it doth , and as hereafter I shall take occasion to be a little more large in it ) to the Sanctification of the Sabbath , or rest day , of the Lord our God , which is now the First day of the weeke , upon the same Reason , that it obliged the Jewes of the Old Testament to keep the 7 th or last day of the week : then is not the open profanation of the Lords day by sports and pastimes , a shaking of a foundation of Faith ? Nor doe I meane onely a Profanation thereof de facto , in practise , either through ingnorance , or custome , or frailty : but by open and professed Toleration and Dispensation , and that by publick Edict , incouraging people to such vain sports , and pastimes , as doe most Heathenishly profane not onely the Day , but the very name of Christianity and Christian Profession . So as this Profanation and so violation of the 4 th Commandement , is of a very high nature , and a sinne of presumption , as wherein humane Authority lifts it selfe up against and above the Law-giver himselfe , daring to dispense with his holy and eternall Law , and that in giving liberty to the flesh to commit sinne , even with greedinesse . Now this Foundation of Faith , whereby the Communion of Saints , and all true sanctification of life , is supported , and maintained , to wit , in the due sanctification of this day , in all holy duties , publique and private , being thus not onely shaken , but with high contempt troden under profane feet , through intollerable pride of men : have you put to your hand as firmly as you can to support it ? Did you interpose your selfe , that that Booke for Sports might not be revived out of the Ashes , wherein it had lyen so long buried , as it was all , rotten , and forgotten ? Or , that it might not be reprinted , with a new Enforcement ? Or at least ( if it must needs be so ) that it might not be pressed upon Ministers , to read it in their Congregations to the manifest dishonour of GOD , and their holy Ministry , and to the great offence of their Consciences , and of their People ? And when the feare of GOD , and their owne Conscience withheld some from reading of it : did you spare any of them from suspension at least ? Did you spare Mr. Wilson of Kent , from Suspending him with your own mouth ? Nay were not divers Ministers , in Surrey and els where , as in Kent , Essex , &c. so prosecuted , as either they were put out of their livings , as Mr. Snelling of Kent , or els for feare of worse , did voluntarily quit their livings , and got them gone ? And when upon petition some were referred to you , what reliefe had they ? Did you put to your hand , as firmely as you could to support the poore men ? Or did you show them the least mercy or favour ? Nay , on the contrary , are you not the Grand , if not the Sole Instrument both of reviving , republishing , pressing it upon Ministers , punishing and oppressing them , yea and undoing them about it ? Is this to put to your hand as firmly as you can to support such a Foundation of Faith , when you not onely shake , but breake down the Pillars , by whose Ministry such a foundation is maintained ? Are you not then not onely too wary , and one that hath more care of himselfe , then of the Cause of Christ : but too unreasonably bold , and impious , in not onely not supporting , but putting to your hand as firmely as you can to the utter demolishing and ruinating of these holy Foundations of Faith , both by your Antichristian superstition , and Heathenish profanesse ? Nay , in so shaking one Foundation , the 4 th Commandment , in the open toleration of the profanation of the Lords Sabbath day , you shake all those ten Foundations , overturning all holinesse , all duties to God and Man , as Infidelity against the first Commandement ; Setting up your May-Idol-Poles against the second Commandement : taking Gods name in vaine , in breaking that Baptismall vow of Christianity , in renouncing all vanity , against the third Commandement : despising and abusing Gods Ordinances against the fourth : teaching irreverence and disobedience to Parents and Masters , and that expresly against the fifth Commandement : giving occasion of murther , against the sixth : of adultery , against the seaventh : of drunkennesse , and so of theft , and opening the very flood gate to all wickednesse . To conclude this point , Either your Lorship is most grosly ignorant of the Foundations of Faith , what they be , or you are extreamely selfe blind in imagining , that the world will not suspect any Serpent lurking under the green leaves of your goodly words , having too much tasted of your bitter fruits ; so as your fair words , and foule actions , must needs make men asmuch abhorre your gracelesse hypocrisie , as they doe your shamelesse impiety , while under a faire colour and meere pretence of holding and upholding the Foundations of Faith , you undermine them , and blow them up . L. p. [ 13 , 14. Comparing the Church to a Hive of Bees , you say ] Now the King and the Priest , more then any other , are bound to look to the Integrity of the Church , in Doctrines and Manners , and that in the first place . [ And a little after ] Now in this great and busie worke , the King and the Priest must not feare to put their hands to the Hive , though they be sure to be stung . The Kings case ( as King Davids ) is to be stung with Bees : but when it comes to the Priest , the case is altered : they come about him like Waspes , or like Hornets , rather ; All sting , and no honey there . And all this for no offence , nay sometimes for service done them , would they see it , &c. P. However you may please your selfe in your conceits , in playing with this your similitude of Bee-hive : yet perhaps upon a review of all circumstances , you will begin to discerne no small incongruity , except you can salute it with , Similitudo non currit quatuor pedibus : A Similitude runs not upon all foure . For first , A Hive of Bees you know , is a kind of compleat Common-weale within it selfe . Such is Christs true Church . The Chiefe and great Master-Bee in this Hive , is Christ , and his holy Spirit : A Christian King , who is in and of the Hive , is under Christ , a kind of Subordinate Master-Bee ; whose Office it is , to see , that the expresse voyce and Law of Christ , and that alone , both touching Doctrines and Manners , be duely observed both by the Ministers and People , and that the Delinquents and Offenders be either reformed , or punished , according to the same Law of Christ. As for the Priest , whom you name , and set Cheeke by Jowle with the King , and that twice here for fayling : let me tell you , that the New Testament , and so the true Christian Church knoweth not , neither acknowledgeth any Priest , besides Christ , who is , as the onely Altar , so the onely Priest of his Church ; as is noted before . And did not I say , That Altar and Priest would ever goe together ? Here you are up with your Priest. And who is this Priest ? Even no lesse , then the Metropolitan of all England . Poore humble Priest ! But a Priest , however . Otherwise what should you doe with your Altar , we spake of , if you had not a Priest to it ? And having an Altar and Priest , you must needs have a Sacrifice too , els all would be lame . As Isaack said to his Father , * My Father , here is fire and wood , but where is the Sacrifice ? So you may Say , we have here an Altar , and Priest ; we must have a Sacrifice too . But ( I say ) the true Church of GOD acknowledgeth no Priest , but Christ , as no Altar , no Sacrifice but Him. Onely indeed all true beleevers are called , and made of GOD ‡ Kings and Priests and ‡ a royall Priesthood , as were also the beleeving § Jewes under the Old Testament , to whom Moses saith , Ye shal be unto me , saith God , a Kingdome of Priests , and an holy Nati●n . As for Aarons Priesthood , it is abolished and swallowed up in our onely High Priest , Iesus Christ , † made a Priest for ever after the order of Melchisedech . Yet every beleever is a Priest , to * offer up Spirituall Sacrifices to God by Iesus Christ. Which shews a plain difference between Christs Priesthood , and our royall Priesthood . For We offer up Spirituall Sacrifices to God by Iesus Christ , but he by himselfe offered the Sacrifice of himselfe to GOD for us . So as not even Ministers of Gods word are otherwise Priests , but as they are beleevers onely in their publick Ministry they are the mouth of Gods people , in offering up to GOD Spirituall Sacrifices of Prayer and thanksgiving by Iesus Christ. But your Priesthood , my Lord is a new Order , of humane Ordinance , and Ordination , not found in , nor founded upon Gods word , and therefore a false , and unlawfull Priesthood . ‡ For no man takes this honour upon him , but he that is called of GOD , as was Aaron . But your Priesthood hath no calling from GOD. Nor doth the New Testament once call a Minister of the Gospell hierùs , Sacerdos , Priest. It calls them Presbutèrous indeed , Presbyters , or Elders , but never hiereis , Sacerdotes , Priests ; for hiereùs , is properly such a Priest , as offereth a slaine Sacrifice , as hiereion , is a Sacrifice that is slaine . And thus are you Priests , in Sacrificing either Christs body , as in the Masse , or els the Bodies of his Saints , who are in this respect accounted as Sheep for the Slaughter . Rom. 8.36 . Let therefore the Church of Rome , ( and yours of England , if ye will ) have her Priests , Altars , Sacrifices : as for the true Church of Christ , she admitteth none of all these . And though you yoak your Priest , or ( as at * after ) your very aliâs , the Archbishop of Canterbury with the King : yet we must put kasma méga , a vast difference and disparity between them . For first a Christian King , or Magistrate Supream is ( as we touched before ) both within , and of the Hive : but the Priest you speake of , is quite without the Hive , and none of the Hive , no Priest of Christs true Church , but an intruder , Droane , Waspe , or Hornet . Secondly , good Christian Princes , executing their office aright , are § Nursing Fathers to the Church , and helpe to bring in supply to the Hive , and guard it from vermine and weather : but your Priest , even the whole Generation , and swarme of them , are Step-fathers to the Bees , and are Droanes , eating up the Honey , as you confesse here of some ; if not Waspes and Hornets also , Stinging and Killing the Bees , or chasing them out of the Hive , into some hollow tree in the Desert . Lastly , the King doing his office in , and to the Hive , is loved , reverenced , and ob●yed by the Bees , and they yeeld him a Tribute of their Honey : But when your Priest puts his rough hand to the Hive , the Bees are ready to fly about his eares , as not acknowledging any such Usurper . And have you never read nor heard , that if one that is chaste , come among the Bees , not offering violence unto them , they will never offer to sting him : but if an adulterous person come amongst them , they will quickly smell him out , and be all about his eares ? And be sure , Christs Bees cannot brooke such Priests , as smell of the whore of Babels Smocke , and commit spirituall whoredome with her , or have any hankering affection after her . And therefore mervaile not , if ( as you say ) when it comes to the Priest , the Bees come about like Waspes , or Hornets , all sting , and no honey for your Priest there . And you seem to speak it feelingly . Surely if you deale roughly with the Bees , and begin to lay about you , they wil be about your Eares . Therefore be not curst unto them , least you make them as angry as a Bee. Thus by your patience I have truely and genuinely applyed your Similitude . As for the occasion , what ever it be , or may be , whereupon you bring it in , and so apply it , so much complaining of the Bees , for their stinging , as if you felt the present smart of it : though perhaps an ordinary Bee may smell it out , yet I will not take upon me to divine it . But if you will contend and offer violence to a whole Hive , forcing the Bees beyond their nature , though you be never so well armed Cap a pied , from top to toe , as with * Sauls armour , so as the Bees cannot reach you : yet how shall you escape the sting of the great Master-Bee , JESUS CHRIST , who is able with one whoope to rayse an army of flies to plague the Aegyptian Tyrants and Taskmasters , for their extreame violence offered to his poore Bees . And never look that such Bees should ever brook your Priest , as having learned by too much experience , that § he comes not but to kill , and take the honey . As Christ saith of the Thiefe , or Vsurper , that climbeth up into the Sheep-fold another way , He cometh not , but to steale , kill , and to destroy . Againe , I must crave a little more of your patience , while I somewhat more thorowly Scan your Conjunction of the King and Priest so closse , and inseparably together . The King and the Priest : or , The King and the Prelate : or , The King , and the Bishop : according to a new Late Start up Proverbe , or ( as you make it ) a new Maxime in the Politicks , No Bishop , no King. Now for a ground whereon to pitch the Mathematicall Staffe of my ensuing Demonstration , I must begge two Ait●mata , or Demands : First , That ever a King is , good ; this is such a principle , as transcends the Demonstration of Art. For , * He 〈◊〉 Minister of GOD to thee for Good : Ergo Good. The Second is , That a Priest or Prelate ( as being out of the ranke of Gods Creation , and Ordination ) is ever Bad. These two things granted , ( as they may not be denyed ) I say : It is not good , that Good and Bad be joyned together . Although as ‡ Scaliger saith , Malum non est , nisi in bono : Evill is not , but in good . But the King and Priest thus linked together , are like to two Planets in Conjunction , the one ( as Astronomers tell us ) Benigne , the other Malignant ▪ and during the Conjunction , the Benigne Planet is not so forcible in its kindly influence , as the Malignant is potent in hindering it , and in sending forth his own more predominant Malignity , not so easily qualified by the Benignity of the other . And they say againe , that some Planets are of such a temper , as they are neither good , nor bad , but as they are in Conjunction with others ; if with a good Planet , they are good ; if with a bad , evill . As we read of King ‡ Ioash , who so long as good Iehoiada the High Priest lived ▪ raigned well : but he being dead , he by the bad Counsell of his Princes fell to Idolatry . So an evill Planet being in Conjunction with an indifferent , may cause it to doe hurt , which in its owne nature is not much malignant . Againe , 't is observed of the Oake ( which for strength among all the Trees , may be an Embleme of a King ) being all overgrown with the Ivie ( which for its many insinuations and windings every way , may well resemble your Priest ) it thrives not ; the fewer leaves and branches it puts forth , for shade and protection from a shower or storme , or heat of Summer : and litle fruit , to feed the hungry : for it is hide-bound , so guirt in by the Ivie , that it cannot prosper . Yea such a Conjunction cannot be more fitly parallelled , in my judgement , then to the feet of that Image in § Daniel : the Head whereof was of gold : the breast and armes of silver : the belly and thighs of brasse : his legges of iron : his feet part of iron , and part of clay . The Image represented the Successive Raignes in the Babilonian Monarchy , each worse then other , till at last it came to ruine . And it may be an Embleme of all Kingdomes and States , which if they want the ancient Roman Lustration , or Purgation every five yeares ( like some old Statutes of England for a Trienniall Visitation , a certain thing , which was wont to be called a Parliament ) or so , will ( according to an old observation in the Politicks ) easily grow worse and worse . As the Roman Poet observed in his time : Aetas parentum pejor avis ; Tulit nos equiores , mox daturos Progeniem vitiosiorem . In English thus : Our Fathers Age , which they did passe , Grew worse then our Grand-fathers was : Our selves worse then our Parents be , And our next race proves worse then we . But we pitch ( to be silent in the rest of the Image ) upon the feet , mixt of iron and clay ; the last legges ( as the Proverb ) which that Empire went upon . Iron ( as Daniel interprets it ) signifies strength ; but Clay , brittlenesse ; which intermeddled with the Iron , addes no strength to it , but onely makes it swell the bigger , which swelling portends and causes ruine . For the Iron relying on its mixture with the Clay , and the Clay presuming to doe great things , by being joyned and backed with the Iron : here is the Portent . * In the Revelation we read of Kings , giving their power to the Beast , that is , giving way to the Beast , or to his limbs , the Priests , to exercise a power over them , and their Kingdomes : For which cause England was wont to be called the Popes Asse . ‡ The ten hornes , which thou sawest upon the Beast , these shall hate the whore , and shall make her desolate , and naked , and shall eate her flesh , and burne her with fire . For God hath put in their hearts to fulfill his will , and to agree , and give their Kingdome unto the Beast , untill the words of God shal be fulfilled . On this GOD , and on his word , will we wait . Sure we are , that the whore of Babylon , with her Priests , shall ‡ come down into the dust . And § all Gods people are admonished to come out of her , least they partake of her sinnes , and receive of her plagues ; So in due time , when Gods word shall be fulfilled , the Iron shall unmixe it selfe from the Clay , that the one may be preserved , and the other goe to his * owne place , to the earth , whence it came , and whe●eof it is . But in the next place , for what good end and purpose doe you linke your Priest with the King ? Because ( say you ) They , more then any other are bound to looke to the Integrity of the Church , in Doctrine , and Manners . Surely , for the first , the King , we doe in all humility imbrace and acknowledge him , as Gods vicegerent , bound to doe that office for the true Church of Christ , which Gods word hath injoyned and requires of him . And that consists generally in ●his , as he is Custos utriusque Tabulae , the * Keeper in trust of both the Tables of the Law : he is to see , ut currat Lex , that Gods Law and Word hina treke , that it may run , have a free passage , without impeachment ; that the Commandements of the Law be kept Sarta tecta , safe and sound , without diminishing , much lesse demolishing any one of them ; that nothing be done , either in Doctrine or Manners , or in the worship of GOD , besides the prescript and precise Rule of Gods written word : that able and godly Ministers , duely chosen by Gods people , and Congregation , be set over every Congregation , to preach Gods word diligently to the people , and that the well deserving be cherished , incouraged , countenanced , and protected from oppression , but the Droanes cast out of the Hive . This is all the King need to be carefull of about the Hive of Christ. For then , as for Doctrine and Manners Gods word in the due administration thereof , will sufficiently direct , informe , instruct , and teach both what to beleeve , and how to live , and † worship God , and honour the King. But for the Priest you speake of , to intermeddle : Procul ô ! hands off , Here 's no roome for him , he may get him to Rome to his Sacrifice . This Priest ( as is already touched ) hath no calling of GOD at all , and therefore not bound to any such thing : much lesse ought he to yoake himself with Kings , that he may prescribe what Doctrines and Manners do best please his own corrupt and blind fancie . And as for you my Lord , if you be that Priest ( as 't is most likely ) what kind of doctrine we might look for at your hand , your Book here will sufficiently inform us , as we shall see throughout , and as partly we have seen by your acts , edicts , declarations , and practises . And for Manners : I pray you what Manners will your Priest teach us ? Namely , how to make a legge , or a courtesie at our coming within the Church , with the posture of our face towards your Altar : devoutly and lowly to bow , passing by , or approaching your Altar : devoutly to pray with the face east-wards , towards your Altar : to make a low legge , or crindge , when the name Iesus is named : to doffe the bonnet , with some other courtesie , before an ‡ Image , Crosse , or Crucifix : to receive the Communion kneeling before your Altar : and many such like , as will fit time and place . Yet whether these be your Manners or Doctrines , you can best resolve us . And if you meane Morall Manners in life and conversation , can your Priest teach them ? Can he that ruffles up and downe the Court in his Silkes and Sattens , teach men humility ? Can he that ambitiously aspires to honours and riches in the world , teach men contempt of the world , and contentednesse with a meane estate ? Can he that flatters and dissembles , and playes the Hypocrite , teach men Sincerity and Truth ? Can he that is an * Accuser of the Brethren , teach men Charity ? Can he that is a cruell persecuter of Gods servants and children , teach men to be mercifull ? Can he that oppresseth the innocent in their cause , and takes away the righteousnesse of the righteous from him , teach men to doe justice ? Can he that hates the very name of holinesse , and the practise and profession thereof in a strict life , as GOD commandeth , teach men to be holy ? Can he that labours all he can to put out the light , and to put down ‡ Candlesticks that hold it forth , to set up his blind Priesthood , teach men to walke as Children of the light ? Can he that stops Ministers mouthes for preaching the truth , teach how Ministers ought to preach ? Can he that hates holy Wedlocke , and violently ‡ Separates Man and Wife without Cause , teach Man and Wife their mutuall duties to each other ? Can he teach Chastity , who thus exposeth marryed Couples to Satans temptations to § incontinencie ? Or ( in a word ) is he fit to look to the Integrity of the Church in Doctrine and Manners , whose both judgement and affections in both , are altogether corrupted ? Away therefore with your Priest from the King , least that come to passe indeed , which here you say ( as it were to prepare the way ) that the Priest undertaking to qualifie the Church , with a new kind of integrity ( as he hath already done in a good measure in Doctrine and Manners , he bring to utter ruine both Church and Kingdome . Lastly , before I leave your Comparison of the Bee-hive , I cannot but note two pl●ces of Scripture , which you make ( as you use to doe , when you apply any Scripture , which is not a Shooe will fit your foot ) very bold with . For the first : you say , The Kings case ( as King Davids ) is to be stung with the Bees . For this you quote in the Margent , Psal. 118.12 . And you apply it to the King , saying , God grant it be never yours . Why , was David stung by the true Church and Children of GOD , which you compare to a Hive of Bees ? You are much mistaken . David there speakes not onely in his owne Person , but as a Type , ingenerall of Gods Church , and in particular of Christ. First , as in his owne Person : who were those Bees that stung him , or buzzed about his eares ? Were they any of Gods Children ? Was it not especially Saul , who continually persecuted him , and sought his life , to have stung him to death ? Wherein was he not rather the Master-Wasp , or the Master-Hornet , that with his * Swarms of Wasps and Hornets , armed troopes pursued after Davids life , and sometime inclosed him like a Swarme of Bees ? And for this very Cause , did not David complaine to the Lord of Sauls cruelty , setting forth his wickednesse under the name ‡ of Heathen ? For when ‡ Saul sent , and they watcht the house to kill him , coming about him like Bees : David thereupon flyes to GOD in prayer , to deliver him from the workers of iniquity , and to save him from bloody men . Thou therefore , O Lord God of Hosts , the God of Israel , awake to visit all the Heathen : be not mercifull to any wicked Transgressors . And vers . 8. But thou , O Lord , shalt laugh at them , thou shalt have all the Heathen in derision . Now by Heathen here is plainly meant , Saul and his wicked Servants and Officers , and that for their heathenish cruelty , seeking to murther innocent David . With such Bees therefore was he compassed about . That 's for his Person . Secondly , David in that Psalme , 118. represents the Church of God , that Bee hive you Spake of , whose Bees are often smoaked out of their Hive , or smothered in the Hive , and their honey devoured by the wild Boares of the Forrest , the Common Bee-hunters , a right Embleme of the cruell persecuters of Gods Children and Church , who are here in the world , as Sheep in the midst of Wolves . One fresh bleeding-new example I could give you of one Member of this Church , one Bee of this Hive , whom you sent your Officers with Swords and Weapons beseting his house to take him , as you did , and though not to kill him presently , yet with intent , that in case He did live , His life should be worse then any death . So as , hath not such a one reason to hold himselfe one of that Church , which David in his † Psalmes , prefigured , as touching the afflicted estate therof in this world ? But enough of this Instance before . Thirdly , in that Psalme , and that passage by you quoted , and so foulely misapplyed , David speakes Typically and Prophetically of Christ , and that principally . They came about him like Bees . Who ? The High Priests , the Scribes and Pharisees , who also hooked in the secular power , Caesar , and the Priest ; these came Swarming about Christ , like Bees ; which they did , first in the Garden , where they apprehended him ; then in the High Priests hall , where they accused him ; then in the Praetorium , before Pilate , where they condemned him ; as before Herod , where they mocked him : and last of all , they Stung him to the heart with a Roman Speare , his hands and feet fast nayled to the Crosse. Thus the Great Master Bee of the Hive was stung to death by the Hierarchies instigation . And thus indeed , GOD grant it never be our Kings case , as it was Christs . Thus I hope you see by this time , what a Divine you are in your application of Scripture . If you heare but the buzzing of a Bee , presently that 's the Bee that stings you . Whereas in truth , you and all such as you , who are persecuters of Christ , and murtherers of him in his Saints , and Servants , are those Bees that David , and in him Christ complaines of , They came about me like Bees . But take with you what followes : They ( these Bees ) are quenched as the fire of thornes : For in the Name of the Lord I will destroy them . The Second place ( which I wonder at more ; and yet I will now * cease to wonder at any thing you either doe , or dare to speake ) which you quote , is Rev. 22.12 . Behold I come quickly , and my reward is with me , to give to every man according as his works shal be . Now this you apply to your selfe , as a medicine to cure that sting , which ( you say ) the Bees have given you . Why , what Bees doe sting you ? If any , are they not ( and that by your own confession ) the Bees of Gods own Hive , his true Church ? And why doe they sting you ? Is it not for your slapping of them , and smoaking them out of their Hive ? But how , or wherewithall do they sting you ? Alas , poore soules , they have no other stings , but Prayers and Teares , and the sting of Truth , which they preach and professe . These are their proper stings . Perhaps ( as they have cause enough ) they pray against you , as a most cruell persecuter of the poore painfull Bees of Christ , his Ministers , and an overthrower of their Hives , and a destroyer of the Bees . But such stings you little care for , as which you are not affraid to provoke more and more against you every day . But beleeve it , their Prayers like winged darts , or arrowes , fly swiftly , and pierce deep , and will deadly wound where they light , though as yet ye be not sensible of it . But all this while I heare not a word of the Hornets-Selfe - stinging . Why doe ye not yet cry out of the deadly sting of your own Conscience , For all the innocent blood of Gods Servants , which you have shed , and for all the havock you have made in his Hive ? Nay rather , your heart is so hardned with sinne , and blinded with Romish zeale , that instead of remorse , you look for a reward . And a reward you shall have of him , whose words you feare not to cite , who Saith , Behold I come quickly , and my Reward is with me , to give to every man , according as his works shal be . But you tell us immediately before this , that you are stung of the Bees , many times for no offence , nay sometime for Service done them , would they see it . Many times for no offence . Therfore it seems sometimes it is for offence done them by you . But can you name any one time , when they sting you without being extreamely provoked by your offence given them ? Shew it if you can . Nay , sometimes ( you say ) for Service done them . Somtimes ? When ? And what Service ? Your oppressing and burthening their Consciences with more and more Romish rites and Ceremonies ? Your fetching them up to your High-Commission , and there undoing of them , clipping their wings , that they can now no more doe their office , and bring any more honey to the Hive ; and so muzling their mouthes , that they cannot , dare not , so much as humme ? What other Service can they see you doe them ? Or do you your selfe know any , that you do in private for these Bees ? Do you now and then whisper a good word for them in the Kings eare ? That were a good heareing , if you did it on the right side . But this service we confesse you do them : You drive them closser to their GOD , make them pray the more earnestly and fervently , and to be the more provident in the well husbanding of that poore stock of honey they have got , both because you have stocked up all those flowers , on which they should gather more ; and least that which they have , you should take from them . For a Conclusion of this your similitude of the Bee-hive : the Church of Christ upon earth you compare to a Hive of Bees . And when the Priest putteth his hand to the Hive , he shal be sure to be Stung , and there is no Honey for him . This Priest is the Prelate , an Hierarchicall man. And as I noted before , the true Bees of Christ , his true Church , cannot brook such Priests , such Hierarchicall men , to meddle with them . Ergo hence I conclude , that the Hierarchy , consisting of Priests , and such like men , as Prelates , or an Hierarchicall Church , is no true Church of Christ , is not this Hive of Bees , to which you compare the Church of Christ upon earth . How so ? For your Prelaticall Church is such a Hive of Bees , as the Priest may put his hand to the Hive without any feare or danger of stinging , at his pleasure . For in that Hive all the Bees are so conformable to the Priest their Master-Bee , as they yeeld all subjection to his dictates , neither doe they , or dare they , at any time offer to sting him . But if this Priest offer to meddle with Christs Bee-hive , and to impose his Cannon Law , and Ceremonies upon Christs Bees , to inforce them to conformity to his Rules , the Bees doe no more acknowledge such a Priest , or Prelate for a Master , then Christs Sheep , which will not heare the voyce of a strange Shepheard . And if he will needs force them , he must not blame them , if they sting him . For as Christ said to the Jewes , Ye are not of my Sheep : So such Priests , with their Hierarchy , are none of Christs Hive . Prelaticall Churches , therefore are none of Christs true Churches . And thus much of the Bee-Hive . L. p. 15. The Church of England is in a hard Condition . She professes the Ancient Catholick Faith , and yet the Romanist condemnes her of Novelty in her Doctrine . She practises Church Government , as it hath been in all Ages , and places , where the Church of Christ hath taken any rooting , both in , and ever since the Apostles times , and yet the Seperatist condemnes her for Antichristianisme in her Discipline . P. It matters not so much , who they be , that thus condemn your Church of England , as how true it is , whereof you are condemned . Doth the Romanist condemn you of Novelty in Doctrine ? And what defence have you against this charge ? You say , She professeth the Ancient Catholick Faith. Is this your best Apology for your Church of England ? Is profession sufficient , when you are departed from the Ancient Catholick Faith ? And is not the Ancient Catholick Faith , that , which Christ and his Apostles taught , and have left recorded in the Scriptures ? Dare you deny this ? Now in what particular the Romanist condemnes you for Novelty in Doctrine , I know not . Surely not in those , wherein themselves are equally condemned , I will instance in two Doctrines , wherein both you and they are Apostatized and departed from the Ancient Catholick Faith in your Novelty of Doctrine . The first is your Forbidding of Marriage , wherein thus farre you goe with the Romanist , in forbidding Marriage to all sorts of persons for certain times in the yeare , in all , amounting to upon 20. weeks , wanting not halfe a quarter of halfe of the yeare . The Second is , Forbidding Certain Meates , on certaine dayes , and weeks , in the yeare . And your Zeale in the observation hereof showeth plainly , that you make it a matter of Religion , as the Romanist doth , and not a meere civill thing , as the Statute makes it . Now let us see what the Adostle saith of both these : for he couples them together : * Now the Spirit speaketh expresly , that in the latter times some shall depart from the Faith , giving heed to seducing Spirits , and Doctrines of Devils , speaking lyes in hypocrisie , and commanding to abstain from Meats , which GOD hath created to be received with thanksgiving of them , which beleeve and know the Truth . For every Creature of GOD is good , and nothing to be refused , if it be received with thanksgiving . For it is sanctified by the Word of GOD , and Prayer . If thou put the brethren in remembrance of these things , thou shalt be a good Minister of Iesus Christ , nourished up in the words of Faith and good D●ctrine , whereunto thou hast attained . So the Apostle . Where we may observe these particulars . First , That these two Doctrines , Forbidding of Marriage and certaine Meates , are , Doctrines of Devils : Secondly they proceed from lying Spirits : Thirdly they are lyes spoken in hypocrisie ; as if some times were more holy then Marriage it selfe , * which is honourable amongst all , and at all times : or , as if some meates were holyer then other , or some more uncleane then other , at some times . Fourthly such as teach , hold , and practise these Doctrines , have cauterized or seared Consciences , which instead of remorse , glory in these Doctrines , and stiffely maintain them , and out of which your Prerogative Courts , and other Episcopall Courts sucke no small advantage , making a rich merchandise of them . Fifthly , That the holding of these Doctrines is a departing from the faith : Apost●sonta , tines , some shall apostatise , or be Apostates from the faith ; such as hold these Doctrines . And this faith is the true , ancient , Catholick Faith , which they depart from . Sixthly , These Doctrines , are the markes and fruits of the last times , perillous times , times of Antichrist , and Antichristian Apostacie ; and therfore they are Doctrines of Novelty . Seaventhly , For the truth and confirmation of all this , The Spirit speaketh it expresly , So as it admits of no doubting , or gainsaying . Eightly , and lastly , That it is the duty of every good Minister of Iesus Christ , nourished up in the words of faith and good Doctrine , to put the Bretheren in remembrance of these things . So as it were to be wished , that the Church of England had some good Ministers of Iesus Christ , that durst and would cry out against these Doctrines of Divels , practised by the Prelates and their Disciples , and learned from Antichrist himselfe , and upheld by his Canon Law against the expresse word of God. Thus then doth not the Church of England justly lie under the Apostles sentence of condemnation for Novelty in Doctrine , yea holding Doctrines of Devils , and that by the expresse testimony ( not of Romanists , ) but of Gods Spirit , that cannot lye ? I could give many more instances of novelty in your Doctrine , though not as yet generally professed , yet practised , preached and printed by Authority ( though if ye be charged home with it , either that Book shal be burned , and the Printer blamed , or they will prove but private mens opinions , as you say in your Book ) As Invocation of Saints , Iustification by Charity , Erection of Altars , with many other Popish Doctrines , as also New Arminian Heresies , old Pelagianisme , newly raked out of hell againe , whither they had been long agoe remaunded , which to entertaine , and maintaine in your Church of England , you have made your Articles of Religion ( and that by an Edict , or Declaration prefixed before them ) to be of a dubious sense , and to equivocate , having a mentall Reservation of sense for the adverse party , while the Orthodox imagineth the letter to be on his side , and as it hath ever so been taken , till you altered the case : But the two former Instances shal be sufficient witnesses against you for the present , that you are departed from the Ancient Catholick Faith , being justly condemned of Novelty in Doctrine , yea Doctrines of Divels . So as here ye may have a sounder Answer to stoppe the Romanists mouth , charging the Church of England with Novelty in Doctrine , then to say , She professeth the Ancient Catholick Faith : Tell the Romanist by way of Retortion , That in some things the Church of England is no more to be condemned of Novelty in Doctrine , then the Church of Rome is , nor altogether so much . We come now to your discipline , wherein the Separatist ( you say ) condemnes her ( the present Church of England ) of Antichristianisme . A sore Charge , and sufficient , if true , to seperate from you . But what defence have you for this ? Surely you say , She practiseth Church-Government , as it hath been in use in All Ages , and all Places , where the Church of Christ hath taken any rooting , both in , and ever since the Apostles times , and yet the Seperatist condemnes her for Antichristianisme in her Discipline . Here you say something indeed , and to some purpose , could you make it good . For to say , you professe , is nothing : but to professe and practise , that 's matter of cleare evidence . And yet I say , could you prove it so , it were but to some purpose , and not sufficient to acquit you from Antichristianisme , which is the maine Point . For Some things were in use even in the Apostles times , and have continued ever since in all Ages , and all Places too , where the Church you meane of , hath taken now in tract of time a deepe rooting in the Earth , yea even there also , where Christs true Church hath taken rooting : and yet all this is no sufficient Argument or warrant for the true Church of Christ presently to imbrace them . For instance , The Mystery of Iniquity began to worke in the Apostles time , as he affirmeth , 2 Thesse . 2.7 . And an example hereof St. Iohn notes in his third Epistle , of Diotrephes , who was ambitious of Prelacie , hee loved to have , The Preeminence , the Bishops Chaire , hee prateth against Iohn , hee receives not the bretheren , and forbids them that would , and and throwes them out of the Church by Excommunication , just as you and the Pope doe . This ambition and erection of Prelacie or Hierarchy , was that Mystery of Iniquity , which Satan began to brood and hatch even in the Apostles dayes , and wherein we have Diotrephes , quickly grown up as the first Cocke of the Game , of speciall and particular note , and name , that durst affront even the Apostle himselfe . And this Mystery of Iniquity , hath continued ever since , though at first , and in the first Ages it grew up but slowly , by reason of a tò katekon , à Remora , or maine impediment , the Roman Empire , whose Imperiall Seat being once removed from Rome to Constantinople by Constantine , who consopited , appeased , and put an end to those tenne Persecutions , which had been a great hinderance to Antichrists growth : then began this Mistery to perke up , and the Bishop of Rome Silvester the first could be content to weare a Crown , put upon his head by Constantine , which upon Boniface the eight his head , was multiplyed to a triple Crown , one for heaven , another for earth , and third for purgatory ; and thus by degrees successively it grew up to that height , which we see it now arrived at , even its Akmè , or full Stature , beyond which it cannot goe , though it would : So as its main care , strength , and policie , is all little enough Parta tueri , to maintain what it hath got . Now ( I say ) in this Mystery of Iniquity ( I mean the Prelacie , or Hierarchy ) was Antichrist begotten , born , bred up , and at length brought to his full maturity and perfection . Now is this Mystery of Iniquity therefore good , because it is able to vie and plead Antiquity even as high up , as the Apostles owne times , and so along downe to ours ? Though I doe more then suspect , that you take it in foule Scorne , that I should Anti-christen your Prelacie or Hierarchie with the name of the Mystery of Iniquity . But if ye will be patient a while , I shall , ere I have done , give you ( I hope ) good Satisfaction . And in the meane time the Apostle shall passe his word for it , who in the very same place , where he speakes of the Mystery of Iniquity , doth speake also of the Man of Sin , the Son of Perdition , who is an Adversary , and exalteth himself above all that is called God , or that is worshiped , who sitteth as God in the Temple of God , shewing himselfe , that he is God. The very recitall of which words may suffice to stay any reasonable mans stomacke from breaking out into outragious impatience , against him , that saith , The Prelacie is the Mystery of Iniquity . But you shall have it ( God willing ) at full anon . Againe , some of your Divines goe about to drive the Antiquity of your holy Lent-Fast from the Apostles very times , and so to have continued ever since in all Ages , and Places , where the Church hath taken any rooting . And indeed some Christians even then began to observe * Touch not , Tast not , handle not ; and to ‡ observe Times , daies & Moneths : but the Apostle condemns all such observation ; and ( as before ) brands them for Doctrines of Devils , and departing from the Faith , and denying of Christ. So as though you could prove your Church-Government to have been in use both in , and ever since the Apostles times , yet it will not follow , that it is such a Government , as either was practised , or yet approved by the Apostles themselves . For your Church-Government is altogether Hierarchicall , by Prelates ; which the Apostles never practised themselves , nor yet approved , but condemned in others , that either began to practise it , or were inclined and affected thereto . ‡ Not as Lords over Gods Heritage , saith Peter . § Not as having dominion over your Faith , saith Paul. † It shall not be so among you , saith Christ. * Diotrephes loveth to have the Preeminence , saith Iohn . But of this we shall have occasion to speake more at after . In the meane time , take this with you , Did the Apostles , nay ( for some hundred yeares after them ) did Prelates keep Courts , and Consistories , with their Chauncellors , Archdeacons , Commissaries , Officialls , Tipstaves , Pursuivants , Apparators , like the Roman Lictors , with their ‡ rodds , for terrour , and state ? Or had they their private Courts to excommunicate whom they pleased , and that by a dumbe Priest , and for every triviall matter , and for no just cause ? Prove these things my Lord , to have been in use in the Primitive Ages , at the least for the first 500. yeares , or in any place , but where Diotr●phes was , untill Antichrist , the Pope , set up that frame of Hierarchy , with all its Equipage , Traine , and Rabble , the just Image whereof you have set up in the Church of England ? You speak bigge indeed , but you cannot be as bigge as your word . If you had leasure to read the Histories of the Church , and among the rest the ‡ Centuries , they will show you what a vast difference there is between your Church-Government ( as both now and of long time it hath been practised in the Church , both of Rome , and England ) and that ancient Government practised by the ancient Prelates in the Primitive Ages . And in the Popes Canon Law , and other Records , à Polidor Virgil De Inventorebus rerum , &c. you may come to know the Antiquity of your Prelaticall Courts and Consistories , Chancellors , Archdeacons , Officialls , Commissaries , Registers , and all the frie. For beyond that seaven hild City , the head-spring of this Seaven-Streamed Egyptian Nilus is not found . Hath not then the Seperatist ( as you call him ) just cause and ground to charge your Church of England with Antichristianisme , whose Church-Government , and Discipline is such as the Apostles never approved , but expresly reproved and condemned , and practised the contrary ? For if your Church-Government be that , which the Apostle brands with the Mystery of Iniquity , and of Antichrist , then surely you cannot excuse it from Antichristianisme . If you say , This is rather meant of the Church of Rome , and of the Pope the Head thereof , who you must needs confesse is very like to Antichrist , if he be not the very Antichrist , as indeed he is : then of the Church of England . Why , wherein differeth the Church of England , from that of Rome in Church-Government ? Do you not say you are both one and the same Church ? And wherein one and the same , but in Church-Government especially ? Of which we shall speake more anon . Now for Antichristianisme , you know it comes of Antichrist : and Antichrist is a compound word , Anti , in the Greek signifying both for and against : So as Anti-Christ is one , that under pretence of being for Christ , is against Christ. Such is the Pope , who pretends to be Christs Vicar , which is as much to say , as Antixristos , Antichristus , as Anthupatos , Pro consul , so Antichristus , Prochristus , or Vice-Christ . And yet he is Anti , Against , * Antikeimenos , an Adversary to Christ , as the Apostle sets him forth . So as the Pope is Antichrist , both as he pretends to be Christs Vicar , for Christ , or Vice - Christ , as he practiseth against Christ. And for this reason he is noted to be ho Antikristos , That Antichrist , by a note of singularity , as 1 Iohn 2.22 . to distinguish him from other Antichrists , of whom there are many , as 1 Iohn 2.18 . Of which many your Lordship and all Prelates are , and especially Arch-Prelates , or Patriarchs , as the Pope call'd you . For you tell us at after , that you Prelates are Vice-roys , whereby Christ governes his Church . So as you being Christs vice-roy , over the Church of England , you are as vice Christus , vice-Christ , or in the Greek Antikristos , as Anthúpatos , Vice-roy , under the King Christ. This you confesse and professe . And under this Title you practise Antichrist , you are an * Antikeimenos , an Adversary , as all your practises proclame you ; and as we have in part noted , and shall yet more set you forth . And this is that Mystery of Iniquity . For it were not els a Mistery , if it were not veiled with a pretence and profession to be for Christ , and under that to be against Christ. So as the difinition of Antichrist pertaineth no lesse properly to you , then it doth to the Pope , onely he is Antichrist with an Ho , That Antichrist , And you are An Antichrist , and no little one neither , as being Papa alterius Orbis , The Pope , or Patriarch of the other world , to wit , of England , as the Pope said of you . Now this being so cleare , as is without all contradiction , and you being Metropolitan of all England , and the Church of England under you , and the Government thereof being Prelaticall or Hierarchicall , and this Hierarchy being that Mystery of Iniquity of such Antiquity , for it pretends and professes to be for Christ , as the Government of a vice-roy , but in practise is against Christ , and so is altogether Antichristian : can you blame your Seperatist , for condemning your Church of England of Antichristianisme , and that for that very Church-Governments sake , which you Say hath been used both in , and ever since the Apostles in all Ages and Places , where the Church hath taken any rooting . But you will , with the Jesuite , alledge that place of Iohn , to defend you from being an Antichrist , as they doe , to defend the Pope from being that Antichrist . Iohn saith , ‡ Who is a lyer , but he that denyeth , that Iesus is the Christ ? He is Antichrist . But you Say , you doe not deny Iesus to be Christ , therefore you are neither a lyer , nor Antichrist . 'T is true indeed , none is a more devout adorer of the Name JESUS , then your selfe : but yet I must tell you , that for all this , you deny the Person Iesus to be the Christ. But you confesse him to be the Christ. In words you doe . But what saith the Apostle ? They ‡ professe that they know God , but in works they deny him , being abominable and disobedient , and to every good worke Reprobate ? So that in words a man may confesse and professe Christ , and yet in works deny him . And so doe you for all your faire pretences , and professed love to Iesus . And who was fitter to betray Christ , then he that with a Hale Master Saluted him with a Kisse ? But let us now see , what it is to deny Iesus to be the Christ. Iesus in that place is spoken of his Person : and Christ is spoken of his Offices . So as there is meant , not a denyall of Iesus to be the Sonne of God , or God-man , not a denyall of his Person , and two Natures ; these you doe not deny : but a denyall of Iesu● to be the Christ , the Anointed of the Father . And this you deny . How ? For Christ is that Anointed King , Priest and Prophet : which three Offices of his are comprehended and signified in the Title ho Kristòs , The Christ , as Iohn there sets it down , and our English doth well expresse it . The Christ , That Anointed , Anointed above his fellowes , namely King , Priest , and Prophet , so as none of his fellowes , those foregoing Types , or Figures of him , were anointed . Melchisedech was King and Priest : Samuel was Priest and Prophet : David was King and Prophet : but never any was this ho Kristòs , The Christ , The Anointed , King , Priest , and Prophet . And Christ was anointed solemnly , and in a conspicuous and visible manner King , Priest , and Prophet , by the Holy Ghost lighting upon him at his Baptisme , whereupon that voyce of the Father from heaven proclamed him King , Priest , and Prophet , * This is my Beloved Son ( there he is King ) in whom I am well pleased ( there he is Priest ) heare him ; there he is Prophet . Now he that denyeth , or destroyeth any one of these three Offices of Christ , which are inseperably inherent in him , and incommunicable to any Creature , denyeth Iesus to be the Christ , as either denying him to be the onely King , or the onely Priest , or the onely Prophet of his Church . Now 't is no hard matter to prove , that you Prelates as Prelates , deny and destroy all these three Offices of Christ. And first , you deny Iesus to be the Onely Priest , and that not onely in taking upon you the Title of Priests , but also the Office. The Title of Priest you professe , and take a pride in . And the Office of Priest , you Priests of the Church of England doe in part at least usurpe . For the Office of Christ , as Priest , is in two things : First , to Sacrifice : Secondly , to forgive Sins . Now though you doe not yet openly professe your selves to be sacrificing Priests , as the Romish Priests doe : yet you take upon you to doe that , which never any Priests under the Law did , or might by their Office doe , namely to forgive Sinnes . This , I say , never any of the Leviticall Priests did . This was and is Christs onely Prerogative , as he is God and Priest. For who can forgive Sins , but onely God ? This the proud Pharisees confessed . But this power you Say , you have derivatively from Christ , by his Authority committed unto you , as Priests . But first , we have before proved that you are no Priests of Christ. Secondly , where hath Christ given any such power , even to his Apostles and true Ministers of the Gospell , to forgive Sins ? Indeed he saith unto them , ‡ Receive ye the Holy Ghost : whose Sins ye remit , they are remitted : and whose Sins ye retaine , they are retained . Was this by a Priestly Absolution ? But the Apostles were no such Priests as you professe to be . Therefore it was not by any such Priestly Absolution , as you practise . How then ? How then , Say you ? You are here at a Non-plus , if it was not by a Priestly Absolution . It must needs remaine then , that it was by the Ministry of the Gospell , and by the preaching of Faith and Repentance , and pardon of Sinnes to the Penitent Beleevers . As * He , that beleeveth , and is baptised into Christ , professing his true Faith and Repentance , hath his Sinnes remitted : but he that beleeveth not , hath his Sins still retained . And this is that remitting of Sins Declarative , the power whereof Christ committed to his Apostles , and their Successors , the true Ministers of the Gospell , who by their preaching declare who have their sinnes pardoned , and who not . So as your colouring over your usuall evasion of the Papists about their merits , which , they say are not absolutely meritorious of themselves , but as being dipped and dyed in Christs blood , whence they receive the tincture of merit . But as the merit of Christ is altogether immanent in himselfe , and not transient to us , but onely by Imputation through faith , and not by any infusion or inherencie , as Papists teach : So the power of Priestly Absolution is so proper and peculiar to the Person of Christ , that it is not communicative , or derivative to any Creature . No not ( I say ) to the Leviticall Priests , who otherwise were Types of Christ. They onely offered sacrifices for sinnes , but as Types , and which ‡ could never take away Sinnes , as the Apostle speakes . And their Office was to ‡ discerne and judge of the Leprosie , and to pronounce a man cleane or uncleane , according to those signes and markes , which God himselfe gave . Now Leprosie was an Embleme of Sinne. And as those Ministers of the Old Testament , did with the Leprosie , namely pronounce or declare it onely , to be , or not to be : So the Ministers of the Gospell are to declare unto beleevers the pardon of sinnes , by those signes and markes , which God hath set in his Word , and to impenitent persons condemnation , except they beleeve and repent . But for power of Absolving men from Sinnes , as to Say , Thy Sins are forgiven thee , that 's Christs voyce alone . Never any of the Apostles used this voyce to any , Thy Sins are forgiven thee : but as Peter said to those that were pricked in their hearts , and asked , Men and Bretheren what shall we doe ? § Repent ( saith he ) and be baptised every one of you in the Name of Iesus Christ , for the Remission of Sins . But to Say , I absolve thee from thy Sins , or Thy Sins are forgiven thee , is onely his , who can give Repentance and Faith. These two Prerogatives are inseperable in Christ , as Peter sheweth . * Him hath God exalted with his right hand to be a Prince and a Saviour , for to give Repentance to Israel , and forgivenesse of Sinnes : and we are witnesses of these things , Saith he . Now if you can prove that Christ hath made you Such Princes and Saviours , as to give you a power ( which ‡ Symon Magus would have bought with his money ) to give Repentance to any man : then I will without any more adoe confesse , that you have also a power to forgive Sins . Otherwise not till then , by your assumed and usurped Priesthood , and presumptuous , yea blasphemous forgiving of Sins , I Absolve thee : you deny Iesus to be the Christ , the onely Christ , to wit , the onely Priest , who onely hath merit and power , as to give Repentance , so remission of Sins to whom he will. And thus , as you take upon you to be a Priest , both by your profession and practise , you are an Antichrist . For who is a lyer , but he that denyeth Iesus to be the Christ ? He is Antichrist , Saith the Apostle Iohn . Secondly , neither were it any great difficulty to prove , that you Prelates , ( and that according to your owne Doctrine in many places of your Book ) do deny Iesus to be the Christ ; to wit , the onely Prophet of his Church . For you allow no beliefe , that the Scripture is the voyce of Christ the Prophet , except the voyce and Tradition of the present Church doe first usher it in . And this Church must alwayes be meant of a Prelaticall Church . No question of that . And for Exposition and Sense of Scripture , you deny that the Scripture it selfe , and of it selfe , hath sufficient light , ( as at after we shall see at large ) and therefore you referre us either to the Exposition of the Primitive Church , or the Decisions of Generall Councels , for the right Sense of the Scripture . Thus you doe akurōsa , ( as Christ saith ) or make voyd and of no authority the voyce of Christ , by your Tradition . Nay you Say also , That if a Generall Councel should Conclude and Decree an Errour , yet all men ought to yeeld obedience ( at least externall ) thereunto , till another Generall Councel , equall to that , shall reverse and correct it . And ( by the way ) what if it shall make it worse , or adde more Errours to it ? But thus doe you not deny Christ to be the onely Prophet of his Church ( of whom God Saith , Heare Him , Him onely , His Word onely , His Voyce onely ) when you do not take his Word to be light enough , and to be sufficient to interpret it selfe , but that you must have recourse to Generall Councels , consisting of Prelates ; as your Oracles , to decide all doubts and controversies of Faith ? Doe you not thus attribute a greater light to men , then to the voyce of Christ ? GOD Saith of Christ , that Prophet , * Heare him in all things , whatsoever he shall say unto you : but you say , In all doubts and controversies of faith , heare what a Generall Councel Saith , yea though it determine Errours , yet all men are bound to yeeld obedience thereunto . Thus the expresse voyce and cleare word of Christ that Prophet , must depend upon Men , and those an Assembly of Prelates or Priests , which Christ never ordained in his Church ; and not men , upon It. And so in this respect also , denying Christ to be the onely All sufficient Prophet to instruct and establish his Church in all Truth , while you deny his word to be Autópistos , and Autàrkes , of selfe-Credit , of it selfe to be beleeved , and selfe-sufficient to shew and interpret it selfe : you prove your selfe an Antichrist : For who is a lyer , but he that denyeth that Iesus is the Christ ? He is Antichrist . Your Grace therefore is an Antichrist . But I come to the third Instance , to which ( I confesse ) I thought to have confined my selfe , and not to have touched the other two in this place , though they be no lesse proper , then this : which is , That you Prelates , both by Profession and Practise , as you are Prelates , doe deny Iesus to be the Christ , in that you deny him to be the onely Lord , and King of his Church . For what is for Christ to be the King of , and over , and in his Church , but ( as to exercise his Almighty power , and Fatherly care , and Spouse-like love , in protecting and preserving his Church , from all evills , in comforting her in the midst of afflictions , in supplying her with all necessary Graces and Blessings , and in vindicating the cause of his People against all their Persecuters and Oppressors : So also ) in bearing a Speciall Kingly Rule in and over their Soules and Consciences , in all things concerning Faith , in the Worship and Service of God. So as the people of God doe , and ought to acknowledge Christ herein their onely King , and not to suffer their consciences to be captivated , and insnared by any ordinance of Man , whatsoever in point of faith and ceremonies in Gods service , injoyning a necessary conformity thereunto . 'T is Christs Prerogative alone in this case , to sit as King in the throne which he hath set up for himselfe in every mans conscience . And Christ hath redeemed us from all bondage and subjection to humane devises in Spirituall things : as the Apostle saith , ‡ Ye are bought with a price , be not the servants of men So as this Kingly office ▪ this Kingdome over his Church , Christ hath purchased with a deare price , even his precious blood . But Prelates ●ra●ple this blood of Christ under their feet , and make this his purchase voyd , by setting themselves in his throne , by sitting in and over mens consciences , making Laws , and imposing Rites ( as absolute Kings over the Church ) binding the Conscience to a necessary conformity to them in the worship of God. And to this purpose , this their Kinglike Authority ( indeed intollerable usurpation and Tyranny ) comes usually armed with a strong guard of Canons , and attended with metà pollēs phantasías , with a pompous train of Ceremonies , ever waiting at their heeles . For their Maxime is , No Ceremonies , no Bishop . A Bishop and his Ceremonies are Relatives , and can no more be seperated one from the other , then an Altar and a Priest. But of Ceremonies I shall have occasion to speak more anon : and therefore I am the briefer here . The Summe is , That a Prelate , as a Prelate attended with his Ceremonies , which he imposeth upon the Consciences of Gods people in the worship of God , doth thereby deny Christ to be the onely King of his people , and so to be their Redeemer , as who hath freed them , as from all Leviticall and Legall Rites , so from all humane Ordinances and Devices in the worship of God. I conclude therefore , That a Prelate , by his very place , profession and practise , as a Prelate , usurping domination over mens Consciences in Gods worship , by imposing his Ceremonies , denyeth Christ to be the King of his people , denyeth Iesus to be the Christ , and so is a Lyer , and Antichrist ; For who is a lyer , but he that denyeth Iesus to be the Christ ? He is Antichrist . Thus the Case being so , that the Church of England , being a Prelaticall and Hierarchicall Church , and so for Church-Government and Discipline , ruled and Lorded over by the Prelates : doth thereby ( as a Prelaticall Body united to Prelaticall Heads ) and by subjection and conformity unto their Lordly impositions and injunctions in point of Ceremonies , and of the worship of God , conspire with the Prelates in denying Christ to be her onely King ; and so with them denying that Iesus is the Christ , is justly condemned of Antichristianisme . I should now proceed to some other passage , but that one rub here comes in the way , and that is concerning the Church of Christ , which here ye name . For you say , The Church of England practises Church-Government , as it hath been in use in all Ages ▪ and all Places where THE CHRCH OF CHRIST HATH TAKEN ANY ROOTING . Why , my Lord , what say you to all the reform●d Churches beyond the Seas ? Hath your Church-Government in England been in use in all places where th●se Churches have been rooted now for the space of at least 100. years ? What ? In Geneva ? In France ? In Belgia , and other places ? Now therfore you must either plainly confesse this one Clause to be most notoriously false ; or else , that the best Reformed Churches beyond the Seaes , are no true Churches of Christ. But for that you passe not much to confesse , that those Reformed Churches are no true Churches , because they have no Prelates . This you Spake openly not long agoe at your High-Commission , in Cathedra , when your charity called that famous and glorious shining Lamp , Mr. CALVIN , Rascall , when you gave those Churches that doom . Had you been a Prelate in Queen Elizabeths time , durst you have done so ? Nay in King Iames his time , who with the Church of England gave all those Reformed Churches the right hand of fellowship , as true Churches of Christ ( as in the Councel of Dort ) durst you have done it ? And why now tam audax omnia perpeti , as that Heathen * Poet said ? And have not these Churches taken rooting ? How then have they continued so long , and flourished so much , and put forth so many beautifull and goodly branches , godly and learned Divines , and brought forth such abundant good fruit ? Could all this be without taking root ? yea and a sound rooting too , well planted by Gods own hand , and watered abundantly with his blessed showers of Grace from heaven , and fenced about with the wall of his mighty protection , against Stormes and Tempests ? And I trust they shall stand and flourish , when all ‡ degenerate plants , which our heavenly Father hath not planted , shal be plucked ▪ up by the roots , as bearing no other fruit , but the Apples of Sodome ; without beautifull , but all black and rotten within . Although it might justly be feared ( could you effect your so laboured thorow Reconciliation with Rome , to become all one , as you say , you already be ) you would doe your best , to root out all those Reformed Churches , as that of the Palatinate now is . And 't is true inded , that no particular visible Churches can promise to themselves perpetuity of continuance in one place , longer then God is pleased . But for thee , O ‡ daughter of Babylon , thou Mother of whoredomes , God hath particularly designed , and marked thee out for destruction , so as thou , with all thy confederate Lovers , shall not escape ; and the day of thy visitation sleepeth not . But for the Kingdome and Church of Iesus Christ , it shall abide , to triumph over Antichrist , and all his accursed Crew . And for thee ô Church of England , beware of being an Ivie about that old rotten Romish Oake , least you both be cut down together , and be cast into the same burning Lake for ever , beware of grappling thy selfe with that old leaking and sinking Peter-boate , as thy Pilate would perswade thee , least you both be swallowed up together . L. ibid 'T is very remarkeable , that while both these ( the Romanist , and Seperatist , presse hard upon the Church , both of them cry out of Persecution , like froward Children , &c. P. What cause the Romanist hath so to cry , I know not ; especially if the just Lawes against them be suffered to sleepe . But for your Seperatists , ( among whom you reckon and ranke godly and zealous Ministers , and all good men , whom you hunt after , and prosecute continually in all your Courts ) what cause these have to cry out of persecution , and that even in the throwing of them out of their Churches and Houses , and native Countrey , that they can rest no where for you , and so what cause they have to cry , and complain to their GOD of such persecution , ( as having none on Earth to complaine to ) both the world may see , and you shall one day feele , withot speedy repentance , which we have as little hope of , as you can have of heaven . But they being thus persecuted , you impute the cause to their hard pressing upon the Church , comparing them to froward Children . Indeed Children will cry , when they are swadled , or beaten , and misused . And the poore Innocent , or Infant , being pinched too hard with the swathing bands , or pricked with a pin mis-put , will cry out , and roare , till they find ease . So as there is cause enough of their crying . And is it not ( trow you ) your too hard pressing upon your Seperatists , with your Canons and Ceremonies , and which as with swadling bands you bind them too strait withall , and your hard and rough handling of them , that gives them just cause to cry ? But however , for all this , your hard usage must by no meanes be called persecution . Farre be that from your piety , and clemencie , that you should either perswade to Persecution in any kind , or practise it in the least . L. p. 16. To the Papists common Objection , Where was your Church before Luther ? Your Answere is : It was just there , where theirs is now . One and the same Church still , no doubt of that . One in Substance , but not one in Condition of State and Purity ; their part of the same Church remaining in Corruption : and our part of the same Church under Reformation . The Same Naaman , and he a Syrian still , but leaprous with them , and cleansed with us ; the Same man Still . P. Here you teach us a Point , which had the Divines of the Church of England in former Ages known , it might have saved them a great deale of puzzle , which the subtile Jesuites , for diversion and gaining of time put them unto , in tracing the footsteps of the Protestant Church , and the professors thereof , through all ages , yeares , weeks and dayes , ever since the Apostles times . Where was your Church ? Why , it was just there , where Romes is now . This had been a short Cut to find the Protestant Church ; Like the North-East passage to China , or the North-West to the Westeran - America , could they be found out . But you have at length found out a South-East passage to Rome , where the present Church of England , loosing her selfe , may find her selfe . Which passage or path had now for a long time through disuse , and want of Travailers and Pilgrims thither , been grown up with grasse , till now again beaten out , by your hard and continuall travaile in it . Would an English Protestant then know , where his Church was before Luther ? Why , goe but to Rome , and if you have lost both Church , and Religion in England , there you may be sure to find it againe ; no doubt of that . Surely I hope Iesuites wil be no longer such fooles , as to take such a tedious pilgrimage , compassing Sea and Land , to the Shrine of Canterbury , to aske of the Oracle there , where your Church of England was in diebus illis . They might have stayd at home , and there have found it , even in Rome , within the Sacred Thresholds of S. Peter , or S. Iohn Lateran , and that ( with some favourable Interpretation ) where and when the Priest is at his Masse . So as well might your Lordship call it ( as you doe ) an Idle and Impertinent Question , Where was your Church before Luther ? What a jeast is that ? Iust there , where Romes is Now. One ▪ and the Same , no doubt of that . And who shall doubt that , what your Lordship è Cathedra defines , out of Canterbury Chaire defines ? But now henceforth I hope , you will not so much complaine of Seperatists from your Church of England . For you teach them to Seperate from the Church of England , as from Rome it selfe , as being one and the same Church . And you know that all Protestants of that Spirit , cannot away with the Church of Rome . So as you may expect every day new Companies , and that by threaves , to get them packing from your Church of England ; and that according to Christs warning piece , Rev. 18.4 . Come out of her my people , least ye bee partakers of her Sinnes , and least ye receive of her Plagues . But you distinguish : Yours in Purity , and under Reformation : Romes Church under Corruption ; yours Naaman cleansed ; their 's Naaman Leprous ; yet both one Naaman , and be a Syrian , the Same man still . A paradox indeed . A Riddle to pose Oedipus himselfe For riddle me this : One and the Same Man both Leprous , and ▪ Cleansed , at the same time . Cannot the Priest in the Masse as easily riddle , how one and the same numericall body of Christ may be both in heaven , and in his Masse-pix , or on his Altar , at one and the same instant ? Even as soon . But not to stretch your paradox too farre , least we teare it , and so make the rent wider betwixt you and Rome ( which in your Book you say , you are loth to doe ) Is your Church of England Cleansed , and Romes Leprous ? Remember your selfe well ; and Consider . Why then doe you not cast out that Leprous woman , and * Shut the doore upon her ? Nay , why would you so faine be reunited with that filthy and polluted Leper ? And yet , why not ? For is the Church of England in the Condition of Purity , and under Reformation ? Indeed Solomon saith , ‡ There is a Generation , that are pure in their own eyes : and yet is not washed from their filthinesse . And is your Church of England Cleansed from all her Leprosie and pollutions ? What from the bitter root of the Hierarchy , which hath defiled the Land with Idolatrous Altars and Images , and Sundry Superstitious Ceremonies ; and open Profanation of the Lords day , by tolerating of Heathenish Sports , and Whorish and Drunken meetings ? Is it cleansed from those Doctrines of Devils forementioned , accounting holy Wedlock uncleane at Some times , and at Some times the Creatures uncleane ? Or is England cleansed from the guilt of Innocent blood of the Saints and Servants of Iesus Christ , whom she hath cruelly persecuted and oppressed , and with whose blood the whole Land is defiled , and yet she is not washed from it , She repenteth not , but goes still on , to fill up the measure of her Cruelty ? How art thou then purified , ô Land ! How reformed ! How cleansed ! Nay dost thou not hate and persecute true holinesse , and purity , and especially in godly and painfull Ministers , who preach against thy profanations ? So as may it not be said of thee , as the Lord said of Ierusalem , ‡ Thou art the Land , that is not cleansed ? Seeing then thou art not cleansed from thy Leprosie , but art a Syrian still , a Leprous Naaman still : well mayst thou be Sayd to be One and the Same Church with Rome , even one and the same body , even one and the same in Substance . For what is that substance wherein you say , the Church of England and Rome , are one and the same ? Is it not that , which you account the very Essence , Forme , and Beeing of your Church ? And what is that ? Or what be those things , wherein the Substance of your Church consisteth , as wherein the Church of England and of Rome , are both one and the same , so as we need make no doubt of that ? Surely wherein we find you both one and the same , we need not doubt , but in those things consists the one and onely substance of your one and the same Church . For as for other things , wherein the Church of England either in profession dissenteth , or in practise differeth from the Church of Rome , you reckon those among Romes corruptions . Therfore on the contrary , in whatsoever you are one and the same Church with Rome , those must be no corruptions , but the very pure Essence and Substance of that one Church , which is just there where Romes is now . And what are those ? Namely : One and the same in the Hierarchy , or Prelaticall Government , which is so essentiall to your Church , as where 't is not , there 's no Church : Onely with this difference : The Pope Christs Vicar over the whole world , and your Lordship his Vice-roy over all England , that other world . One and the same , in all the members of this great body of the Hierarchy , and in all the Officers of this Church-Government : as Chancellors , Archdeacons , Officialls , Commissaries , and so downe to the very Skirts of that goodly guarded Babilonish Government . One and the Same in all your Ecclesiasticall Courts : as the Prerogative Court , the Court of Arches , the Bishops Ordinary Court , the Spirituall Court , the Court of Inquisition , and High Commission ; with a little difference in the name . One and the Same in their Canons , and chiefly the Popes Canon Law. One and the Same in your Episcopall Robes and vestments , both rare and rich , as purple , and scarlet , and fine linnen , as it were the livery whereby you are known to be of one and the same house , or family , with that Woman ( Rev. 17. ) aliâs , the Great Whore of Babilon , with whom you claim Sister-hood ; So also in your Miters , your Rochets , Palls , Semiters , Square Caps , Tippets , and so cap a pied . One and the Same in your Liturgy , Service , or Matins , or Service-Booke , which even your Iesuite confessed to be Catholick ; and so One and the Same in all your Service dressing and garbe : as rich Copes , Palls , and other Altar-ornaments , goodly guilt plate , faire Crucifixes over them , and devout adoration unto them , and praying toward the East , where your Altar and Crucifix standeth ; goodly gay Images , and Loud-sounding Organs , and sweet chanting Choristers and Chanters , Deanes , and Subdeanes , and Prebends , Epistlers , and Gospellers , Singing-men and Viergers , and a huge Sately pome , and Equipage , more then I can tell : where you have Long Service , and Short Sermons , or rather ( to avoyd tediousnesse ) none at all : yea and your Service in your Cathedralls in an unknown tongue , the Popish Service mumbled in a strange tongue , and yours in a strange tone chanted and roared out so loud by a sort of profane and drunken Singing Men , and Apish Boyes , with such a black Sanctus , as the people is no way edified , as not knowing whether they sing a Song of Robin Hood , or play a Scotish Jigge . One and the Same in your Altars , Priests , Sacrifices : Onely with some small difference in some termes , and manner of expression , both holding a reall presence , Rome explicitly by Transubstantiation , and England implicitly , not daring to speake plainly how ; onely willing to come as neare Rome , as the time will give leave ; in stead of an Host , you will have at least your Crucifix , a representation of Christs body ▪ Sacrificed on the Crosse , either upon the Altar , for a pawne till the Host it selfe come , or as neare over the Altar , as may be . One and the Same in exercising an Antichristian Tyranny over mens Soules , Consciences , Bodies , Purses , Estates , by holding them in hard bondage under your roaring Canons , and intollerable burthens of Ceremonies ; but this is rather to be referred to the Title or Caput of Hierarchy , the Essence , and Substance of your One and the Same Church . One , in punishing the Transgressors of Ecclesiasticall Canons , more severely , then of Gods Commandements . One , in execution of Discipline by Excommunication in your blind Courts , for every trifle , which must cost more then a trifle to get off , So as there must be a Commutation , and Solution , for Absolution . One , in Dispensations and Prohibitions , dispensing with such as will dispend , that by Licence they may Marry , or eate flesh in Lent. One and the Same in persecuting the true Church of Christ , his Word , his Ministers , his People , onely Rome doth it under the name of Hereticks , of which you are none , and you under the name of Puritans , the worst of Hereticks . One and the Same in bowing at the Name Iesus . One and the Same in observation of Holydayes , onely with some difference , Rome hath more : yet not an English Almanack , but sets them forth at least in black attyre , ( as the Papists veile their Images all the Lent from the peoples view , to make them hunger the more after such food after their long Fast , at Easter ) in hope that in time , they may come to be cladde in * Scarlet , their Holy-day suit ; So as , a ‡ Religious Gentleman , late the Astronomy-Reader in Gressham-house , but now translated above the Starres for Setting out an Almanacke with a Martyre to every day , in stead of the Popes Saints , was brought into the High Commission Court , where he hardly escaped findging for an Heretick . One and the Same in profaning and disesteeming the Lords day ; both accounting it to be of humane Authority ; both , preferring their Church-holy-dayes before it , both , profaning it , onely with this difference , Rome profanes it onely practically , but England both practically , and professedly , and Authentically , by Speciall Dispensation and Edict . One in condemning Innocents in your Ecclesiasticall Courts , mixt with temporall Iudges , as in your High Commission ; and in temporall Courts , mixt with Ecclesiasticall Iudges , such a sower leaven , as * after Ecclsieasticall Censure , you deliver them over to the Secular power , where through your instigation no mercy can be expected , your selves being both Parties , and Iudges . One and the Same in holding the rule of Faith , onely with this difference ; Rome , equalling her Tradition with the Scripture ▪ and you , puting a necessity of the present Churches Tradition and voyce , as without which the Scripture cannot be beleeved to be the word of God , as was touched before , and as will appeare more fully at after : So as Rome yoaketh her traditions in equall ranke with the Scripture , and you put your Churches Authority and Tradition for the Forehorse , to draw and lead the Scripture into mens beliefe ( as the ‡ Oxen drew the Arke towards Ierusalem ) that it is the word of God. One and the Same in exempting your Clergy from the Civill power and Iudicature ; onely with this difference : Rome hath got it in possession , and you have often attempted it , and openly professed your hope of Seeing the Clergy of England , as high , as ever they were ; or as the Lawyers now are . In a word , One and the Same in your Babilonish Faith and Religion : For Rome hath so contrived some of her doctrines ( as those about Grace ) layd down in the Decrees of Trent , as that those two mighty dissenting Sides about merit of Congruity , to wit , Andreas Vega with his Franciscans , and Dominicus Soto with his Dominicans , both Sides bearing a great sway and swindge in the Councel : as that each side perswaded it selfe , that the Decrees ( brought from Rome in a Cloake-bag , as most of the rest were ) was for them , and favoured their side : And the present Oracle of the Church of England , ( Papa alterius Orbis ) hath so handled and hammered the matter in his forge , that by a Declaration before the Articles of Religion , he hath with no great difficulty , made those Articles concerning Grace , so to speak , as to please both the dissenting parties . Like to a Picture , which each man in the room imagins looks upon him in particular . Or , as easily ( I say ) as if a man should take away the prick of a Hebrew Letter from the right side , and place it on the left , according to which variation a man pronounceth respectively the word * Schiboleth , or Sibboleth : The false pronounciation of which word cost the Ephraimites their lives . Lastly ( to end as I began ) The Church of England and of Rome are One and the same , in turning Christs Kingdome , which is altogether Spirituall , and not of this world , into an earthly and seculer Kingdome , although Styled a Spiritualty , and Hierarchy , or holy Government , and Kingdome , whose Governours are temporall Lords ▪ calling themselves Christs viceroys , whose kingdome , glory , pompe , dignity , riches , is all earthly , not heavenly ; carnall , not spirituall , verefying that of the Apostle , ‡ They are the enemies of the Crosse of Christ , whose end is destruction , whose God is their belly , whose glory is in their Shame , which mind earthly things . Here are particulars enough ( to be silent in the rest ) to prove your Speech true , That the Church of England and the Church of Rome , are in Substance one and the Same ; no doubt of that . As for Romes corruptions ( as you account and call them ) they are neither so many , nor so great ( So long as they overthrow not the foundation , as you not say , they doe ) but that the large Mantle of your Charity is broad enough to cover them ; So as that need not to break square , or greatly hinder your so much desired and attempted Reconciliation ; wherein I know you will be ready to meet Rome the halfe way , or three quarters and more rather then faile , to give his Holinesse the kisse of peace , so he will be content to leave your Patriarchate or Popedome in England , while himselfe enjoyeth the Vicarship of the wider world , and at his death leave you his Heir apparent of the triple Crown . Yet perhaps for your Reputation sake you would require , that some grossenes at least might be payred off the outsides of her fouler corruptions , and they a little smoothed over : and for your part ( I dare say ) you will not be behind hand to bring on the Church of England in such a faire forwardnesse , and neernesse ( as possibly the time will permit ) to a just conformity in all things fecible . But is the Church of England , now come to this , to be in Statu quo , So as a man may find her just there , where Rome is now ? Alas , poore England ! Shall not now all thy brave Worthies , that are for the most part dead and gone , and Some yet surviving , as brands out of the flame , rise up , and bring their ‡ Evidences , as witnesses aganst Rome , that Shee is a False , Hereticall , Idolatrous , Apostatized , Antichristian Church , the very Whore of Babylon , plainely described in the Revelation ? And one of the last Bookes written against her to purpose indeed , Intituled BABEL no BETHEL , ( which came forth in a good season , somwhat before you came to sit in the Chaire of Canterbury : and for which you may remember you convented the Author before your High Commission Board at London house out of Terme , and committed him to prison , ( Mr. BURTON I mean ) now a closse prisoner and Exile ) hath by many impregnable Arguments so strongly proved the Church of Rome , to be no true Church of Christ , but a meere Antichristian Apostacie from the Faith : So as neither his two hot * Antagonists , your ‡ Brothers Champions ; nor any Jesuites since hath undertaken to Answer it , as being indeed unanswerable ; And so it Stands , his Adversaries giving him the Bucklers in the plain Field . And yet now is the Case so altered , that so suddainly the Church of England is become One and the Same with the Church of Rome , So as She may find her selfe just there where Romes is now , and that , no doubt of that . But how doth this appeare ? Surely you may take it for truth , for the Primate and Metropolitan of all England hath so bestirred himselfe , and playd his part , in Chopping and Changing , puting down truth , and seting up errour and superstition in the Church of England , that she is Sodainly so metamorphosed into another form , and in a manner transubstantiated , into a new Substance of a Church , as now you may find her just there , where Romes is now , both one and the Same Church , no doubt of that . If then we may take your word for your Church of England in this Case , and considering that the Church of Rome is that notorious Harlot : how any true Christian ( as I said before ) that will not become the member of a Harlot , can hold longer communion with you , I cannot see . And for my part , I doe here ingenuously professe , and protest against you , againe and againe , that I abhorre you , and all such Churches as hold communion with Rome , as one and the Same Church , and doe utterly seperate from you , till you seperate from all communion and conformity with that Babylon in all those particulars forementioned . And so I have done with you thus farre in this point . You proceed . L. p. 17. According to Christs Institution , the Scripture , where 't is plaine , should guide the Church : and the Church , where there 's doubt and difficulty , should expound the Scripture . P. How ? Where , I pray , hath Christ so instituted ? And who hath bewitched you to dare to utter such a notorious , and pernicious untruth , as this , and to Father it upon Christ , and that upon your bare word ? For What Scripture doe you , or can you bring For this ? Nay if the Scripture , Christs own voyce , and wherein the Spirit of Christ breatheth , be not sufficient to interpret it selfe , and that in all more doubtfull and difficult places of it : what Man , or Men , or Church , shal be able to doe it ? For how can any interpret difficult places of Scripture , especially such as concerne Faith and Salvation , but by the Scripture it selfe ? But we shall speake more fully of this afterwards . And you have told us what the Church is , namely a Hierarchy , or Kingdome of Prelates , who generally * Savour the things of the flesh , and not of the Spirit : And if you● Lordship should but stand for a proofe and Say in this Case , and that all other Prelates would hazzard their credit upon your Ability in interpreting the Scripture : it would quickly appeare what hope the world might have of Prelates helpe at a dead lift , for the establishing of our Faith and Consciences in some perplexed Cases . O then what brave Prelaticall Glosses should we have ? As for the purpose : Some doubts of late are risen in England about Altars , Prelates Calling , Ceremonies ▪ Now if they should consult your Lordship Siting in the Chaire of Canterbury to resolve them in these difficulties , what would be your finall determination of them ? For the first , would you not alledge Heb. 13.10 . We have an Altar ? For the second , Psal. 45.16 . Princes in all Lands , that is Prelates . For the Third , to wit Ceremonies 1 Cor. 14.40 . Let all things be done , decently , and in Order : Ergo , what Ceremonies the Bishop shall injoyne , you must observe . These are your Glosses , and such interpretations as these we must looke for of your Church . Such as the Church of Rome is very dextrous and expert in . As ‡ This is my body : Ergo , The Bread is transubstantiated into Christs very body . ‡ I have prayed for thee Peter : Ergo , the Pope cannot erre . § Launch out into the deep : Ergo , the Pope may fish all the world . † Arise Peter , Kill and eat : Ergo , the Pope may kill the Venetians . * As it were by fire : Ergo , there is a Purgatory . Thus the Scripture , where 't is plaine , should guide the Church ; otherwise not : but in doubt and difficulty the Church should expound the Scripture , that is , guide the Scripture . Ergo , the Church is above the Scripture , because onely where 't is plaine , it guides the Church : but where difficult , the Church must guide it , interpret it . In difficulties then the Scripture , it must not guide the Church . Ergo , in difficulties and doubts the Church may interpret , as She pleaseth . No , not so : for you adde ibid. Saying , Yet so , as neither the the Scripture should be forced , nor the Church so bound up , as that upon just and further evidence , She may not revise that , which in any Case ●ath slipt by her . P. Here be two things enterfeerinch each other . First , a Caution . Secondly , a Condition . The Caution , That the Scripture be not forced . Take heed of that . But who shall Judge of that ? Even the Same that forceth it , the Church . And who shall defend that Scripture from forcing ; if it be left to mens interpritation , and those men in matters of doubt and difficulty are not guided by the Scripture , but the Scripture by the Churches interpretation ? But in no Case let the Scripture be forced . You will have a care of that . But why then doe you show your selfe so expert in forcing and misapplying the Scripture , and that most pittifully , as both hath been shewed , and will all along appeare ? But however the Condition will helpe all . Forcing , or not forcing , the Church must not be bound , but that upon just and further Evidence She may revise that , which in any Case hath slipt by her : Now what is this just and further Evidence ? Or what , this Revising ? And what this Sliping by her ? I take the Sense and Summe of all to be this : That here you lay your ground to make way for an Index expurgatorious to revise . But is that all ? Nay 't is implyed , that some thing els be done : as to correct and expunge , or at least more clearely interpret ; but indeed , to expunge , with a Deleatur , let it be blotted out , whatsoever in any Books formerly Printed by Authority in England , hath in any Case slipped by her ; or if the maine Subject of the Book be not Catholick , and consonant to the Doctrines of the present Church , that they may be censured as Prohibited Bookes , and so una Litura cancelled . And withall , whatsoever you find in any Books , which you do not very well resent , to declare which be the Doctrines of the Church of England , and which private mens opinions . And 't will be requisite , in my judgement , that you hasten this worke , to dispatch it in your time , least if you die , such another Phoenix will hardly arise out of your Ashes , that will have the courage to adventure upon these things . But among all other things , leave us not in that perplexed estate ; whereinto you have brought us by your Declaration before the Articles of Religion ; but make us a New Declaration , to certifie us what to beleeve , and rather resolve us plainly , that the Articles are to be taken in that sense , which agreeth with your own opinion , then that they should give an uncertain sound : for then who shall prepare himselfe to the battell ? And there may be great reason , why we should preferre your Lordships opinion , before the judgement of all other those learned men that have formerly lived in the Church of England , because the Church may now see more , and further into a Milstone , then of old ; as a Dwarfe upon a Giants shoulders . And so what slippes have formerly passed by the Church of England , your Lordship with your Chapleins and Divines will so revise , and repurg , as there shal be nothing left upon record , whereby it might appeare to Posterity , that there is any such difference between the Church of England and of Rome , as to hinder their most wished and desirable reconciliation . And I think I am not in this farre wide of your Project . The Wardens of the Company of STATIONERS can tell , what you lately gave them in Charge about such a matter for the revising of Puritan Books ; that so when you have purged out the Puritanism , there may be neither Purity nor Verity left . As I remember the Orator said of a certaine * Roman , that he alwayes had his head and eye-browes Shaven , that men might take him not to have one haire of a good man. Thus when you have given such Books a dry shaving , you will make them to appeare as ridiculous , as ‡ Davids Messengers , whom the young Ammonitish King took , and caused halfe their beards to be Shaven off , and their garments to be curtalled to their bare buttocks . But herein you prudently follow both the example of Rome , and the Counsell of Franciscus â S. Clara , who commends you for seting afoot this Project . But I hope , the Stationers will look a little better to their tò méros , & ●rgasía , the gaine of their Trade , and that which is their Freehold , and Livelyhood ; as well knowing , that if the good Books be guelt of their masculine vertue , and verity , none will buy them , except perhaps Chandlers , to stop their Mustard pots , and put about their Candles . And then should the Company of Book sellers , and their Posterity be deprived of the benefit of their Coppies , which are as a Coppy-hold of Inheritance to them , and theirs . But time will try all things . L. p. 18. And though I cannot prophesie , yet I feare , that Atheisme and Irreligion gather strength , while the truth is thus weakened by an unworthy way of contending . P. Cannot you prophesie , being the High Priest of England , as that High Priest did , ‡ that it was necessary Christ should dye , that the whole Nation perish not ? So , cannot you prophesie , That it is necessary that all Puritans , Christs members should perish , that the whole Generation and Hierarchy of Priests perish not ? But though you cannot , no more then § Balaam , prophesie , or bring an Inchantment against the Children of Israel , that God should curse them : yet can you not doe , as that wicked Prophet did , in * Counselling King Balack to put a stumbling block before the Children of Israel , by inticing them to his Idols , with his faire Damosels ? You can tell us , that the Church of England , and of Rome , are one and the Same Church , and that her worship of Images , is but a trenching , or coming neare Idolatry ( as at after ) so as none need fear communion with her , so he be but ignorant of her Corruptions . Of which more hereafter . But though you cannot prophesie , what is all your practise , but a cleare Prognostication , and that , not onely foretelling , but causing and haling in a Deluge of Atheisme and Irreligion flowing in upon you . Yea witnesse this your Book , which could not spring , but from the root of Atheisme , and Sourse of all Irreligion ; and which doth not onely prognosticate , nor onely teach the way , how Atheisme and Irreligion may gather strength : but doth certainly presage , and that by necessary consequence , most terrible Judgements and Calamities , to fall upon the Church of England ; I would say rather , upon the Hierarchy of England : and which you doe with both hands , in writing and publishing this Book , and by all other your practises , pull upon your own heads . But this your feare of Atheisme and Irreligion to gather strength , is ( say you ) while the Truth is weakened by an unworthy way of contending . What Truth ? Or what is that unworthy way of contending for the Truth ? Or what is your Atheisme and Irreligion ? For all these termes need your interpretation . But your prudent modestly therein we will make bold , as well as we can , to Supply . First for Truth , it is much in your mouth , I meane , the name and word Truth . But when you name Truth , you alwayes mean Falshood ; as when you Speake of the Church , you meane such a Church , as is a false Church ; and when you Speake of Peace , you meane such , as is a false Peace , when your Reconciliation with Rome , is a Conspiracie against Christ , and his true Church ; and when you name Priest , you meane , such , as is a false Priest ; and when you name Devotion , you meane such , as is a false Devotion , of humane devising : and when you name Faith as the gift of God , you meane not the true Saving Faith , whereof the Apostle speakes , where he Saith , ‡ Faith is the gift of God. As we shall see at after . So as ever under the green leaves of such faire words , as Truth , Peace , Church , Devotion , Faith , &c. we may ever Suspect , and shal be ever sure to find a false Serpentine Sense to lurke . Secondly , your unworthy way of contending for the Truth , what is it , but that , which the * Apostle exhorts unto , that Christians should earnestly contend for the Faith , given to the Saints ; and ‡ Paul , that we should sunathlein , wrastle together ( as for Mastery , or for a Crown ) for the Faith of the Gospell . Now is not this that , which you call an unworthy way of contending for the Truth ? No doubt of th●● . As to write Books , or preach Sermons , proving the Pope to be Antichrist ; and the Church of Rome to be a false Church , or no Church of Christ ; and no Salvation to be hoped for in that Church : and that all true Christians ought to have no Communion with that Church , but to abhorre , and abandon her , as the ‡ Lord commandeth ; and that Prelates are not Jure divino , but are Antichristian , and their Hierarchy Tyrannicall ; and that Altars in Churches are a denying of Christ the Onely Altar ; and that all Ceremonies invented and imposed by men in the Service of God , is a will-worship , condemned by § Christ , and his † Apostles ▪ and many such like . This is that unworthy way of contending , whereby ( you say ) the Truth is weakened . No marvaile . Thirdly , what is that Atheisme and Irreligion , which you feare will gather Strength , while the Truth is weakened by such an unworthy way of contending ? This , I take it , may be taken two wayes . Either that by Atheisme you meane the true Faith of Christ , which is opposite to the Romish faith , wherewith you hold such correspondence ; for whatsoever is contrary to Romes faith , or ( which is all one ) your faith , is with you branded for Atheisme . Or Secondly , Atheisme , truely and properly taken gathers strength , by such an unworthy way of labouring a Reconciliation between the Church of England , and the Church of Rome , which to make way for , you are glad to say , that these two Churches are for substance one and the Same Church . Now before your time , the Church of England , though in many things it symbolized with Rome , ( as hath been shewed ) yet still it renounced all communion with her , as being a Strumpet , and that great Whore , whose Husband is the great Antichrist . But now you have so turned the Cat in the pan , by making way to bring the Church of England back againe to an union , and communion with Rome , that you put the people to a stand , to a nonplus , so as they know not what to beleeve , or what to think , but are ready to cast off all further thought of God , as if there were no God , because they see those to flourish , and to goe on unpunished , who overthrow the faith formerly professed in England , seting up the Romish faith againe , where it had been cast out : and on the other side , Preaching and Preachers to be put down , and the true Professors to be persecuted , and thrown out of all , and forced to quit their native Countrey , and the like . Now where all this is , do you but feare , that Atheisme gathers Strength ? Nay is not the root of all your cruely in persecuting Christs Ministers and People , meere Atheisme ? It is noted of the Sadduces , that of all other Sects they were the most cruell in their judiciall Censures : As Euseb. Eccl. Hist. l. 2. c. 14. out of Iosephus . And no marvaile . They denyed the Resurrection , and the Last Iudgement . So as they were Atheists . This made them dare to practise all cruelty , and injustice . For Maxima peccandi illaecebra , impunitatis Spes . So , how durst you be so unjust and cruell in your oppressions and persecutions , did you certainly beleeve , that there is a Resurrection and Last Judgement , wherein you shall be Judged . But this by the way , 't is an Item . And Irreligion also : what 's that ? That 's soon resolved , to wit , Obstinacie in not admitting of Altars in some Churches : Irreveverence , in not bowing to Altars , and worshiping towards the East : and adoring the name Iesus , and the like . This is with you Irreligion : because your whole Religion is placed in these things . For so you tell us in the words following . L. p. 19. The externall worship of God , in his Church , is the GREAT WITNESSE to the world , that our hearts stand right in the Service of God. Take this away , or bring it into contempt , and what light is there left to shine before men , that they may see our Devotion , and glorifie our Father , which is in heaven . P. Surely were it not for this GREAT WITNESSE ( which here you bring in arayed in Capitall Letters ) to wit , your externall will-worship in many devised Ceremonies , of seeming Humility , Devotion , and Piety : the world could not come to know , what Religion is in your heart towards God , in that internall part of his worship , which you Speak of . But now through the cleare perspective of your bright shining Devotion without , we can discerne what Devotion is within . Herby we come to know all that spirit of Infidelity , and Apostacie , and consequenty of Atheisme , and Irreligion , which is in your heart . Do you set up Altars , and adore them , and set up Priests to serve at them , to which you must needs adde a Sacrifice sutable , some materiall and corporall thing ? Hereby we come to know , how in your heart you deny Iesus Christ to be the onely Altar , Priest , and Sacrifice , as is shewed before . And were it not for your lowly bowing at the bare nameing of the Name Iesus , you should want witnesse to testifie to the world that deep hypocrisie in your heart , while in bowing to Iesus , you persecute the Lord Iesus Christ in his Word , in his Ministers , in his Members . So as your externall ceremoniall worship is the GREAT WITNESSE to the world , that there is in you an Antichristian heart , a Popish heart , a Superstitious heart , an Idolatrous heart , an * Evill heart of unbelife , in departing away from the living God. How then , with what inward testimony of your Conscience , with what evidence of truth can you say , that your heart stands right in the Internall worship of God , when the externall is so crooked , and bowed together with so many lowly duckings and crindgins , so as your Head and Feet doe even meet together ? And is not the Devotion of your heart every way as crooked ? Doth not your heart bow , as , and when your body doth ? And is not the Same object which your body boweth unto , the object , to which your heart boweth , and wherein your internall worship is ultimately terminated and bounded ? For as Aug. Saith , Quis intuetur Semulacrum , &c. Who beholdeth an Image , that is not so affected as to imagine the Divinity to be in that Image , which he adoreth ? And doe not you Say , that your God-Almighty is upon your Altar , which you bow unto , when you Say of your Altar , you will have none to fit above God Al-mighty ? So as either you Locally place God there ; or you make your Altar your God , and goe no further . But suppose you doe in and by that Altar , which you bow unto , worship God : Who hath required such worship at your hands ? Nay hath not GOD in the Second Commandement expresly forbidden any such worship , in or by an Image , or any such thing as Man deviseth , in and by it to represent and worship GOD ? And such will-worship is it not the fruit of the Will of your Evill , Corrupt , and Superstitious , Idolatrous , and Proud Heart , whence it springeth , and proceedeth ? O Proud and Blind Hearts indeed , that dare make choyce of their owne selfe-pleasing devises in Gods worship , thinking thereby to please GOD ? But GOD abhorres all such will-worship . But it is ( Say you ) a testimony of your Humility . But the Apostle expresly condemneth such ‡ voluntary Humility . And tell me , what is there in all the World ( seting your Honours , and Dignities , and Favour in Court aside ) wherein you take more Pride and Glory , then in such counterfeit Humility ▪ wherein your Heart is more lifted up , in perswading your selfe , that thereby the World comes to take you for the most Devout and Pious Prelate , or Person in all England , and as whereby you so bewitch the Court with an opinion of your incomparable Sanctity , then simply in these your externall Ceremoniall Complements ; Saving onely that they Serve for your GREAT WITNESSES to all the world , that your heart stands right in the Service of God ; which indeed is a Service done to your selfe ? And this appeares in part through those Swelling words set down at large Characters , EXTERNALL WORSHIP , GREAT WITNESSE . Is not this a cleare expression of a heart full of pride , selfe-conceit , and vain glory , when you doe thus ( as the Poet said ) Proijcere ampullas , & Sesquipedalia verba , strout it in such a swelling Style , and big words ? And that the world may yet further see how little I misjudge in this , let your own immediate words further witnesse . For Say you , Take this away ( this EXTERNALL WORSHIP this GREAT WITNESSE ) and what light is there left to shine before men , that they may See our Devotion , and glorifie our Father which is in heaven . I remember indeed what Christ said , to his Disciples , * Let your light so shine before men , that they may see your good works , and glorifie your Father which is in heaven . These be the words you play withall as a Descant of your Devotion . But ‡ cursed is he ( Saith Christ ) that addeth to , or taketh from Gods word . Here you doe both , for you leave out good works , and in stead of that put in your Devotion ▪ and you put out the true Light there , which is faith , and put in the place of it your false Light , which is your blind Devotion . I say , blind Devotion , because of your own devising . For as the Prophet saith , ‡ If they speake not according to this word , it is because there is no light in them : So I say of that Feare , or Devotion , which is taught by the precepts of men : Such have no light in them . But your Dovotion is your Light , when both you and it be blind . As I have read of some Creatures , that are múopes , Mope-eyed ( as we Say ) that see better in the darke , then in the day . To such , darknesse is light . Such a light is your Devotion . And such Devotion was in the Priests of Baal , which was mixt , or rather inflamed with great zeale . § Zeale , in Launcing themselves , that the blood sprang out : Devotion , in their long Prayers from Morning till Noon . And this ( secundum usum Sacrum ) after their manner . Now might not they have said , as you doe , This our externall worship is a GREAT WITNESSE to the world , of our Zeale to our God , and without which , what light have we left , whereby men may see our Devotion ? And such also was the Devotion of Hypocrites , of whom Christ saith , † They pray standing in the Synagogues , and in the Corners of the Streets , that they may be seen of men . Now might not these Hypocrites say for themselves , This our externall Devotion is the GREAT WITNESSE unto the world , that our hear●s stand right , being testified by standing in Prayer , so as without this light men could not see our Devotion ? So the Pharisees who were curious Masters of Ceremonies in will-worship , * they wore goodly broad Phylacteries , and for pretence made long prayers . Might not they also have said , as you : This our externall worship in long Prayers , in our Solemne Robes , with goodly Boarders , is the GREAT WITNESSE to the world , that our hearts stand right , and without this Light men could not see our inward Devotion towards God ? And say not you , Our externall worship is that light , without which men could not see our Devotion ? Iust , as the Pharisees , ‡ All they did , was to be seen of men . But you would perswade us you doe it to a higher end , which is Gods glory . For you Say , ‡ Take this away , and what Light is there left to shine before men , that they may see our Devotion , and glorifie our Father which is in heaven ? So here be two ends of all your externall worship , and solemne service , and great pompe , and humble expressions of Devotion : First , that men may see your Devotion ; for els it were not worth a rush : Secondly , that they may glorifie God. As I noted before , these words of Christ you falsely apply to your blind Devotion , which he Spake concerning the Light of faith shining forth in good workes to the glory of God. Whereas your externall worship , as it is a fruit of your blind Devotion , so it is that , whereby God is greatly dishonoured ; and that both actually in it selfe , and effectu●lly in the beholders : First , Actually in it selfe , all false worship , or will-worship ( for both is one ) is a dishonour to God. § In vaine they worship me , teaching for Doctrines the Precepts of Men. Now God is not glorified , or honoured with any vain worship . Nay , on the contrary , he is greatly dishonoured by it . For such will-worship is a high presumption , derogating from the Majesty of God , who wil be worshiped no otherwise , then as himselfe hath expresly commanded in his word . As the Prophet saith , And shalt honour him , not doing thine owne wayes , nor finding thine own pleasure : And such is all will-worship . Secondly , God is greatly dishonoured , by such externall will-worship effectively in the Beholders . First , because when they see such a great Prelate as your selfe use such gestures in Gods Service , they are apt to imitate you , and so to partake of your sinne , as too many doe . Secondly , because in such false worship , the neerer they think to * approach to God in imitating of you , the further off their hearts are from God , as the Prophet Speaketh . And they whose hearts are farre removed from God , cannot glorifie God. Now your will-worship , which is taught by the Precepts of men , though it seem to be very humble , and so to draw neere unto God : yet it drawes away mens hearts farre from God ; as there the Prophet sheweth . And such as behold , and affect , and imitate your devises in externall worship , they are as much puffed up with vaineglory , that they imitate and so please such a great Man , as your selfe , as they never think of glorifying God. And lastly , God is not glorified by blind and Superstitious worshippers : but by good works springing from the inward light of Faith. Now your blind Devotion is not to be reckoned and ranked among good works . For good works are such , and so done , as God hath commanded : but your externall worship ( as you call it ) being a will-worship , and so a false worship , which God no where hath commanded , but every where expressely forbidden , are no good works , but as Aug. Saith , Splendida peccata , a glaring false worship . But it seemeth this your externall worship , the fruit of your Devotion , is all the good works you have to show , that men thereby may See what Kind of light is in you ; which is not any true , but a false light . I proceed . But how hath this ignis fatuus of yours carryed me so out of my way , that I have over Skipt one Passage in the same Page , a little before ? But yet coming in here , it will the more fitly usher in the next , which we shall note in the Same Page . L. ibid. This I have observed further , that no one thing hath made Conscientious men more wavering in their own minds , or more apt and easie to be drawn aside from the Sincerity of Religion professed in the Church of England , then the want of uniform and decent Order , in too many Churches of the Kingdome . P. A little * before you commended unto us the Integrity of the Church in Doctrine and Manners ; and but now , how right your hearts stand in the Service of God : here , you use a third word , Sincerity of Religion , and that professed in the Church of England . By this time we are sufficiently acquainted with your Sincerity of Religion , professed in the Church of England . For we have your externall worship as the GREAT WITNESSE thereof , of which your Sincerity so much is spoken , as we have left a great hole in it . And the nature of that your Sincerity of Religion , professed in the Church of England , duely considered , can we marvaile , if most mens minds in the Kingdome fall a wavering ; yea , and if they be truely Conscientious men indeed ( not such as you meane , to wit , meere Formalists , or Newters ) no marvaile if you find multitudes of them ( if multitudes of such be left ) to fall quite off from the Sincerity of your Religion professed in the Church of England . But if any of your Conscientious men be drawn aside : what 's the Cause ? Want of uniforme and decent Order in too many Churches in the Kingdome . But doe you not see on the other side a whole Nation driven aside , and that ( as they Say ) by your too much pressing upon them your uniforme and decent Order in all Churchs for the erecting of the Sincerity of Religion professed in the Church of England ? And yet you complain , that you cannot set up your uniformity in too many Churches in England . Surely , ye might have done well , first to have made all uniforme at home , before you pressed too hard upon your Neighbour-Countrey . And if too many Churches in England be not uniforme , whose fault is that ? Not yours , I dare say . Have not you and your brother Prelates done pretty well to it , in Suspending , Silencing , Excommunicating , Casting out of their Ministry and Living , so many Ministers ? Witnesse Norfolke , Suffolke , Essex , Kent , Surrey , and other Diocesse and Shires . Will not these Examples , terrifie all other Churches in England ? But yet if nothing els will doe it , the publishing of this your Book anew , will certainly effect it , or nothing . And therfore you adde . L. Ibid. To deale Clearly with your Majesty these thoughts are they , and no other , which have made me labour so much , as I have done , for Decencie and an Orderly Settlement of the externall worship of God in the Church . Now no externall action in the world can be uniform , without some Ceremonies : And these in Religion the ancienter they be , the better , so they may fit Time and Place . Too many overburthen the Service of God , and too few leave it naked , &c. Ceremonies are the hedge , that fence the Substance of Religion from all the indignities , which Profanesse and Sacriledge too commonly put upon it . Weaknesse it is , not to see the Strength , which Ceremonies ( things weake enough in themselves , God knows ) adde even to Religion it selfe ; but a farre greater , to see it , and yet to cry them down , All , and without choyse , by which their most hated Adversaries Climbe up , and could not cry up themselves , and their Cause , as they doe , but by them . P. I shall have here occasion , and that in sundry respects , to be more large upon your words . First , for the Substance of the matter , being of such moment . Secondly , for the Circumstance of the Person , to whom you speak , his Sacred Majesty , which makes your matter of the greater Consequence : and Lasty , in respect of the Excellency of the Person Iesus Christ , whose honour and regall Soveraignty is here undermined by you . For when Kings are misinformed , and miscounselled in matters of Religion especially , and that by those , whom they repose greatest confidence in ▪ and whose judgement they most rely upon , and have that high opinion of , both for Learning and Sanctity ; which they conceive to be in them ; 't is a matter full of weight . And when we see the glory of Christ , and of his Kingdome troden under foot , it will , & ought to stirre up , and kindle the Zeale of every true Servant of Christ , to vindicate his Masters honour , to the utmost of his power . Now to your words . And to deale truely with your Majesty . What els ? Surely one of your honourable place , and in whom such trust is reposed , should deale clearely with Kings at all times , and in all things . But wherein doe you deale clearely with his Majesty ? In this ( as you say ) in telling him , These thoughts are they and no other , which have made me labour so much , as I have done , for Decencie and an Orderly Settlement of the externall worship of God in the Church . Is it so ? Why , a little before ( if you remember ) you told his Majesty that you put forth this worke , wherein you have bestowed so much paines , for the vindicating of your Reputation : And now you tell him , that your thoughts for Decencie , &c. and no other● , made you thus to labour . And no other then ? Then what 's become now of your Reputation ? Yea , and ( pag. 9. before cited ) doe you not tell his Majesty expresly , saying , I have thus acquainted your Majesty with all occasions , which both formerly , and now againe have led this Tract into the Light ? All ? But how all , where here is one more comes in the Reare , not mentioned before , which excludes all other , Saying , These thoughts are they , and no other , which have made me labour so much , as I have done , for Decencie , and an Orderly Settlement , &c. And herein , you say , you deale Clearely with his Majesty . Did you not then deale Clearely in the rest ? You have occasion now to cleare your selfe . But to let this passe ; we can easily beleeve , ( that setting your Reputation aside ) these thoughts of yours were of greatest force with you to set upon such a worke . For I beleeve you have been no small time in hammering this Project , how to beat and fashion it to such a Decencie and Orderly Settlement of the externall worship of God in the Church of England , as you speak of ▪ But what doe you call Decencie ? Certainly that onely is Decent in the worship of God , which God himselfe approveth , and that is onely That , which himselfe commandeth in his word . But you account and call that onely Decent in the worship of God , which either your selfe , or that Whore of Babylon hath devised for Decent , as the seting up of her pompous Devotion , and voluntary humility in Rites and Ceremonies in Gods worship , as ye pretend . And can you Say , that your decencies are not just the Same , with those of Rome ? Perhaps you cannot yet attain to all hers . And if not hers , how could they with you be Decent ? But She being That Whore , and marked out for such , even by her very attyre ( Rev. 17. ) Will Christ ( trow you ) aporove that for decent in his Spouse ▪ which is the Whores Fashion ? Is not this enough to provoke his jealousie , and ( if he knew it not ) to suspect your Church of England for Scarce an honest Woman ? Yea an honest Woman for her Credit sake , will not goe in gaudey and garish garbe , proper and peculi●r to such as are notorious Strumpets , and such too , as whereby famous Whores are known from honest and vertuous Matrons ? But let it be the Decencie of your Church of England , to be suited like her Sister Rome ; that so they may be the better known for Sisters , and both of one House , and ( to prove your words true ) both one , and the Same Church . But decencie is not all . Your thoughts are also for an Orderly Settlement of the externall worship of God in the Church . Why , what Settlement ? Were not all things sufficiently settled ( yea and * upon the Lees too ) in the Church you speake of , before you were settled in the Throne of Canterbury ? Was there not settled an universall conformity to those Ceremonies prescribed and limited by Act of Parliament ? Are not all Non-conformists Silenced , and casheered ? Was not all quiet then ? Yea so quiet , that the Church of England was fallen quietly asleep , and so securely setled ( I say againe ) upon ‡ her Lees. What hath now then made the disturbance , and unsetled the State of things ? Did not that begin with your Primacie ? How so ? For just then , when you were Scarce warm in the Chaire , began there not to be republished , with an Addition , that Edict to dispense with the due Sanctification of the Lords day , by giving liberty for profane Sports ; wherein also Gods people , whom you call Puritans , were marked out , as not worthy to be suffered in any Countrey . Then also , began there not to be published a Declaration with and before the Booke of your 39. Articles , prohibing all Disputes about all the Controverted Points in those Articles , and commanding to keep to the letter of the Text , which yet ( as it saith ) might be taken either way ? So as was not this a most grosse unsettling of the Doctrines of your Church , and a strowing of the way to Fr. a S. Clara his Booke , wherein he goes about to prove , that the Doctrines of England and Trent , are one and the Same , or with but small difference , which Book coming forth was much Graced by you in Court. And so that Declaration because also a Shelter to Shroud your Arminian Faction against a Storm , if ever it should come , yea and to defend their Heresies , and defeat the truth ( had it no surer footing , then your prevaricating Articles ) when once you could make your party good . Began not then an Order to be a new set forth , with an Inlargement of restraint , reaching even to Deanes and Prelates , and the greatest Rabbies of your Church not to meddle in their Sermons with those controverted points , as of Predestination , Election , &c. but strictly to observe the said Declaration ? Under your Primacie began there not a more remarkable restraint of writing , or at least of Printing against the Pope , and a larger licensing of most notorious Popish Books ? As Shelfords five Sermons or Treatises , wherein ( among many other like things ) he indeavours to prove Iustification by Charity , and the Pope not to be Antichrist , and no necessity of frequent Preaching , and none to preach but Bishops and Deanes , and that onely and especially at the three Solemn times in the yeare . Also another Book intituled the Femall Glory , as full fraught thoughout with the most grosse , blasphemous , Idolatrous Popish Stuffe , as it can hold ; and this in plain English , allowed by one of your Chapleins , or of London house ; and for ought I heare , not yet suppressed , or call'd in . Besides many other of the same branne , some whereof are printed , but kept up under deck , not daring yet to peep forth , till the Storm ( as in Starre Chamber you call'd it ) raysed by BURTON and others , be over ; and least they should be made Popish Martyrs in Smithfield , as Salis his Devotions were , which for feare were burned , as afore . Under your Primacy hath there not been a mighty stirring and stickling for the seting up of Altars , &c. yea of Images too , and Crucifixes , and that in Collegiate Churches , or Chappels , both in Oxford , you being Chauncellour , and in Cambridge , where you want not a Vice-Chauncellour , and which you indeavour in all the Churches of England ? Under your Primacie , have not your pregnantest wits , and profoundest Divines been set aworke to write Books to unmorallize the 4th Commandement for the perpetuall keeping of the Lords Sabbath day , and so unbind Christians from the sanctification of the Lords day ; and their Books allowed by your Authority , and Dedicated to great ones , and much applauded by your Faction ? Under your Primacie have not your Doctors also written stoutly for your Altars , and that , even unto blasphemy , Saying , that the use of the Altar is to sanctifie the Sacrifice , and without an Altar the Sacrifice is not Sanctified , or dedicated by the Bishop ? Under your Primacie began not Ministers to be Suspended , Silenced , Excommunicated , put out of their Benefices and Cures of Soules , for refusing to read the Book of Liberty for Sports on the Lords day , and to set up Altars in their Churches at their Ordinaries Command . These these my Lord being thus , doe you complaine of unsettlednesse ? Who hath troubled the Fountain ? The Wolfe , above at the Spring head , or the Lamb below ? To recollect then , and recapitulate these things : When Profanation of the Lords day is by publick Edict allowed : when the Articles of Religion are made as the Delphick Oracles , to be taken two contrary wayes : when the Doctrines of Gods Grace are universally restrained and forbid to be preached : when Popish Books publickly allowed in Print , and Orthodox Books against Popery restrained : when Altars set up in all Churches , where there was none before : when Books published by Authority to disanull Gods Morall Law : when Books allowed publickly to maintain the seting up of Altars in Churchs : when Godly Ministers by multitudes put down , for not yeelding to those things , which are contrary to the Laws of God and man : and all this in the State of England , where from the first Reformation ( such as it was ) have been universally and constantly maintained both by writing and preaching , the morality of the 4th Commandement for the sanctification of the Lords Day : the Articles of Religion concerning Grace , to have but one Orthodox sense : the free and unrestrained preaching of Gods word , and confuting of all opposite Errours : that the Pope is that Antichrist : that the Lords Supper was to be celebrated onely at the Lords Table : that Ministers Conformity was extended no further , then was limited by the Law : all these things considered , in the tumult of so many bold Innovations , ( Innovation ? I cry you mercy : Renovations I should say , of old Popish ragges and outcast reliques , for you disclaim Innovation ) against Gods law and Mans law : what settlement , what peace , what tranquility can be expected ? and then again al these new Attempts for Uniformity and Conformity coming in under and with your Primacie , can they vindicate your Reputation from a generall opinion of your being the most perillous and pernicious Instrument of unsettling and troubling the State o● the Land , and of Religion ( and you may , if you will , take Scotland in to boot ) with generall discontents and heart burnings , to see the State of Religion , thus turned topsie turvie ▪ And doe you complain notwithstanding , that you cannot attain to an Orderly Settlement ? Stay , my Lord , be not so eagre : See Scotland first settled , before you proceed further in the settlement of England , least you unsettle all . Be not deceived in the confidence of your own active brain , and borrowed power . And see also how your Booke will take . For Certainly therein you have run your selfe upon the Pikes , get off as you can . Your Reputation ( if you meane it for the Repute to be a good Protestant : unlesse you meane it , that you would be accounted what you are , a member of one and the Same Church with Rome ) is now bound to the Stake , ready to be Sacrificed for a whole-burnt Offering . For what your Ordinary practises proclaimed to the world of you , now in your Book you stick not openly to professe , that you desire for the Church and State of England to be reconciled to the Sea of Rome . So as your Book , besides the turbulent matter in it ▪ ( like the Trojan horse , full of armed enemies ) could not possibly have been borne into the world in a more unhappy time , then now , when you see two Kingdomes all in a combustion , which the Sprinkling of your Romes Holy water wil be so farre from quenching , or allaying , that it will prove rather as Oyle to increase and feed the flame . But GOD give the King the Spirit of Wisedome and Iudgement to see into these things betimes , both for the preventing of further mischiefes , and for the reuniting of the great rent between his two Kingdomes . But as Iehu said to Iehoram , when he asked , Is it peace , Iehu ? What peace ( said he ) so long as the Whoredomes of thy Mother Iezabel , and her Witchcrafts are so many ? So what peace can be expected in the Land , where such an Uniformity and Settlement is required , as is so repugnant to the Laws of Christs Kingdome , and conformable to Antichrists Tyranny , and conducible to a reconciliation with that old Iezabel of Rome ? Certainly , the case being so , as Deborah said in her Song , They chose new gods , then was warre in the gates : So when a Nation falls to advance higher and higher a new and false Religion , where it had been formerly in some good measure cast out , to set up Idolatrous and Romish Altars , whereby Christ the true and onely Altar of true Christians ( as hath been shewed ) is denyed and renounced : and to cry down Gods holy Commandements : and to oppresse Gods holy Word in the Ministry of it : and to persecute Gods faithfull Ministers and People : and like the Aegyptians to oppresse Gods People more and more with intolerable burthens of humane inventions , to the great reproach of Christ , and the throwing down of his incommunicable Royall Soveraignty over his Church and People , in matters of Faith , and the worship of God : Can peace , or settlement be expected there ? Can , or will the Lord Iesus Christ long suffer such things ? And what doth England now attempt ? The recovery of Scotland ? First , ô England , be thou thy selfe reconciled to God : humble thy selfe for thy fearefull Apostacie : revoke and call in all thy ungodly Edicts against Christ , and his Word : reforme all thy oppressions of Gods People , and thine owne : maintain not still open warre against the Spirituall Kingdome of Iesus Christ , least he destroy thy temporall : looke up to God , as highly offended with thee , and who hath for the present rent a whole Kingdome from thee , who hast rent thy selfe from his Kingly Dominion over thee . Be no longer rebellious against God : stand not upon the confidence of thine own conceited Prudence and Power , which unlesse thou hast God on thy side , shal be but a snare unto thee , and shall stand thee in no stead at thy need , except thou dost repent and turn to God unfainedly , and refraine thy violent courses , and reform all . My zeale hath carryed me thus farre for my God , and for my King , and for my Countrey , and for all the People of God , and the King , in all his Kingdomes , my dayly prayer being for Truth and Peace ; as the Prophet Saith , * Love the Truth and Peace . Truth is both the Mother , and Nurse of Peace . But to proceed : you say , No externall action in the world can be uniforme , without some Ceremony . If you speak of Naturall Actictions , ‡ nature it selfe doth teach a fit manner in doing of them . If of Morall , or Civill actions , we commonly use such Ceremonies , as either humane Lawes , Customes , or a mans owne reason hath brought in use . But if you Speake of Religious actions , such as are conversant about the worship of God : That 's quite of another nature , for point of Ceremony . Onely thus farre it holds proportion with the other : that as every naturall action hath for its manner of performance and carriage certaine Principles of Nature to guide a Man in the decent and orderly doing of it : and as every Civil and Morall action hath for its manner of the decent carriage of it some Rule , either intrinsecall , within a man , and in his own choyce and power , or extrinsecall and without him , according either to Custome , or humane Law : even so the externall manner of performing Gods worship , hath for its Sole Principle and Rule the will of God himselfe , whose service it is , and over which he is the Sole Lord , whose will for his whole service both internall and externall he hath clearely expressed in his word , the holy Scripture . And this is a principle , which every man , that seeth not but by the Spectacles of Natures Light , assenteth unto , as a firme and universall truth , namely That every Master is so to be served , as himselfe commandeth . And if a Servant presume to serve his Master as himselfe listeth , and not as his Master commandeth , shall have small thanks for his labour . How much more , and beyond all comparison is God to be served of us , not as we fancie , but as himselfe hath expresly commanded in his word ? And this is a safe obedience , wherein a man , observing his Rule , cannot erre . Whereas obedience to Mans command is onely so farre good , as the commandement it selfe is good and lawfull . But Gods Word and Commandement being every way perfect , and given us with a strict charge , and under a most severe penalty , even a Curse to those , that shall either adde to it , or detract from it : who , but * Children of the curse , will presume to invent what manner of externall service of God his own proud fancie liketh best ? Such service cannot be called the service of God , as wherewith he is served and pleased , but the service of Man , wherein he pleaseth himselfe . Yea when a man hath pleased his own fancie in the invention of this or that Ceremony in religious worship , and not content herewith , doth withall impose and injoyne it to be of necessity observed of all , so as their Conscience is now by humane Law captivated thereunto : this service of God becomes Hereticall . For what is Heresie in the common use among Divines , but an obstinate holding , and maintaining of an errour in faith , which mans pride hath made choyce of But , not onely presumtuously to elect , and obstinately and pertinaciously to maintain , but to make a Law to enforce others to conform to any such errour in faith : this is the highest degree of Heresie that can be . And that the inventing , holding and imposing of such Ceremonies in Gods worship is an errour in faith , and so hereticall , is cleare . For it is a point and ‡ Article of Christian faith to bebeleeve , that Christ is the onely Lord and King of his Church ; and therfore in the Creed we say , And in Iesus Christ , his onely Sonne , our Lord. To whom then doth the power of ordaining Ceremonies in Gods holy service appertaine , but to the King or Master of this service ? This power is Christs Prerogative in his Church . This is Christs Throne , wherein he sitteth , raigneth , and ruleth in and over the Soules and Consciences of his people , as before is touched . He is the onely Teletarkes , or Master of ordaining Ceremonies in Gods house , or family ( as the learned Budaeus interprets that word out of Dionisius Areopageta ) so as Teletarkía , which signifies a Prerogative and Power in GOD , incommunicable , to ordaine Ceremonies in his worship , is used for the Soveraigne Deity or Godhead , and so for the Holy Trinity . And Christ hath ever from the beginning reserved this power intire and peculiar to himselfe , even as his glory , not imparting it to any earthly power , not to his Church , not to his Prophets and Apostles , not to the Kings of Israel under the Law , nor to the Fathers before the Law. For before the giveing of the Law in Mount Sina , * GOD taught his Church the use of Sacrifices and Altars , and other Rites , with the difference of Meates cleane , and uncleane . At the giving of the Law , GOD shewed Moses a pattern for the Tabernacle , and all things thereunto belonging , ‡ with a Charge to doe all things according to the Pattern which he had seen . Not the least Ceremony , no not a pin about the Tabernacle was left in Moses power or choyce to make of his own head . So afterward , when the Temple was to be built , David received the ‡ pattern thereof , and of all things appertaining to the whole service thereof from God in writing , which David delivering to his Son Salomon appointed of God to build the Temple Said , All this the Lord made me understand in writing by his hand upon me , even all the worke of this Pattern : even the § Pattern of all that he had by the Spirit . So as , though David was a King , and a Prophet , and that of singular eminency , † a man according to Gods own heart , and aboundantly indued with the holy Spirit of God , and * the Sweet Psalmist of Israel : and though King Salomon was indued with admirable and incomparable wisedome : yet the Lord would not commit to either of them any part of this his Prerogative in appointing what manner of service they thought good , or in the fashion of building the Temple . Nor yet did the Lord deliver the patterne of these things by tradition , but in writing , that in nothing they should come short , or over shoot their bounds . Neither had any of the Kings of Iudah the power afterwards , either to adde , or alter the least thing , but at their perill . No not the King , and the Priest together , as you would now have it . So as when in a cafe of necessity ( no Law or Rule for us to take liberty to doe what we please , without warrant from Gods word ) * King Ezechias was to keep the Passeover in the Second Moneth : he did it not alone , nor with the Priest alone , but with the unanimous assent and approbation of all the Princes and People in Ierusalem : So as the thing pleased the King , and all the Congregation . Likewise when ‡ King David was to bring the Arke to Ierusalem , he did it not alone , or with the Priest alone , but gathered all the chosen men of Israel together about it . And what to doe ? Not what himselfe , and they thought fit , but according to the Law and Commandement of the Lord. And is it come to this passe now , that the King and the Priest must doe all , and that according to their owne Fancie in the worship and service of God ? ‡ When the Priest Vriah had according to the Kings Commandement built an Altar , according to the patterne sent him by the King from Damascus , on which the King offered Sacrifice , did God approve it ? Is he not branded with this note , which sticks upon his name to this day , § This is that King Ahaz ? And did not the Lord † smite King Vzziah with Leprosie , for offering Incense , which pertained to the Priest onely ? And was not * Vzzah smitten , for but puting his Hand to stay the Arke , when the Oxen shook it , it not pertaining to him , being but a Levite , and not a Priest , who onely was to meddle with the Arke ? So dangerous is it for men , to take upon them , be they Prince , or Priest , or both , to intermeddle in any thing about the service of God , which God hath not given them warrant for . Now where hath Christ , or his Apostles from him left any such power to man , Prince , or Priest , or both ( as you claim and usurpe ) or to the Church , to ordaine any Ceremonies in Religion , to bind the Conscience of his People to the observation of them ? And if ye have either a pattern , or pattent for it from Christ , and under black and white , in writing , not by any unwritten Tradition , produce and shew it . But none can you shew , we are sure . I know your usuall places , which you use to wrest for this purpose . As 1 Cor. 14 . 4● . Let all things be done Decently and in in Order . Hereupon ( it seemeth ) your words of decencie , and orderly settlement are grounded . But what conclude you hence ? Ergo the King and the Priest ( although in things of this nature you use the King but as a Cypher , to back and countenance the Priest in what he doth ) may appoint what Ceremonies they please in the service of God. But frame your Argument in a Syllogisme . All things in the Church are to be done Decently and in Order . But for the King and the Priest to prescribe and impose what Ceremonies they please in Gods Service is Decent and Orderly . Ergo , it is left to the Power of the King and the Priest to prescribe and impose what Ceremonies they please in Gods Service . Or thus : What is Decent , and according to Order , is lawfull to be done in the worship of God. But for the King and Priest to prescribe and impose Ceremomonies in Gods Service , is Decent , and according to order : Therefore it is lawfull for the King and the Priest to prescribe and impose Ceremonies in the Service of God. Now if I have not framed your Argument according to your mind , I desire you to mend it . But I conceive it is all that can be framed upon that test , which you alledge , so as if you argue not thus , you can make nothing at all of it , according to the Rules of Logick . Nor for answere . First , I deny , that the Apostle speakes there of the Service of God in Prayer , but onely of an Order , and Dencie in Prophecying , such as was then in use in the Church : as , first , that it should be done * one by one , and not confusedly . Secondly , ‡ that women should not be permitted to speak in the Church . Thirdly , ‡ that it be not in a strange tongue , without an Interpreter . And such like . And to this hath that of the Apostle particular and immdediate reference , Let all things be done decently and in order . As for Praying in the Church , the Apostle gives no other Rule but this , that it be not done in a strange tongue . Againe , we have before excluded the Priest you speak of , from having any thing at all to doe , or meddle in Gods service , for the Reasons fore-shewed . So as if for the King and the Priest you put the Church , I answere . First your Prelaticall Church is a false Church , as hath beed proved , and so with your Priest is altogether excluded here from having any such power , as to ordain Ceremonies in Gods service to bind the Consciences of Gods people . For in so doing you shew your selves to be Antichrists , and Tyrants over mens soules , as before is shewed . Secondly , not even the true Churches and Congregations of Christ , the King , Minister , and People put together , have power to ordaine and impose any Ceremony in Gods service to bind the Conscience : For the Apostles themselves neither had , nor exercised any such power . We find not any one footstep of it in all the New Testament . But in this case Christians were left altogether free . And the Apostle admonisheth the Collossians , and in them all Christians , Saying , * Beware , least any man spoyle you through Philosophy , and vaine deceit , after the Tradition of men , after the rudiments of the world , and not after Christ. And v. 16. Let no man judge you in meat , or drink , or in respect of an holy day , &c. which are a shadow of things to come : but the body is of Christ. Let no man Judge you : that is , subject not your Conscience to Mans command and ordinance in these things , as matter of Religion . And v. 20. If ye be dead with Christ from the rudiments of the world , why , as living in the world , are subject to Ordinances , Touch not , Tast not , Handle not ; which all are to perish with the using ; being after the Commandements and Doctrine of men ; which have indeed a Shew of wisedome in will-worship , and humility in neglecting of the body : not in any honour to the Satisfying of the flesh . The summe of all which is to shew , that Christians being freed by Christs death from all humane Ordinances and Traditions in matters of Religion , they ought to be so mortified , as to be dead to these things , and not any more to suffer themselves in such things to be vassalized by men : which to doe , is to deny Christs death , and so to fall away from Christ , not holding the Head , that is , not holding Christ , as the Apostle Saith , v. 19. And therefore he chargeth , Saying , ‡ Let no man beguile your reward ( or the Crowne of your victory , as the ‡ word imports ) in a voluntary humility , &c. That is , Subject not your selves to mens devises in matters of Religion , though they have never so faire pretences of voluntary humility , and devotion : for so you suffer your selves to be spoyled of your Crown , that you fight for ; as Christ Saith , † Hold fast that thou hast , that no man take thy Crown . Thus we see , that it is a matter of no small moment and consequence , to be subject to Mans devises in matters of Religion , and Gods worship , when it is a denyall of Christs death , yea a falling from Christ , and so a loosing of our eternall Crown . And here againe on the other side , such as wil be Masters of Ceremonies in the service of God , may take notice of their damnable pride and presumption , in daring to bring into bondage the people of God , whom Christ with his own precious blood hath redeemed from all such Slavery . And for matter of decencie : Is it decent , for a Judge set over a Province by the King , or Supreame Magistrate , with expresse written Laws how to govern , and no otherwise , to take upon him to rule them as he list , and to yeeld what service to the King he pleaseth ? Or is it decent , that one King , subordinate to a higher , as Emperour , or so , as King Herod was to Caesar Augustus , should presume to make Laws to bind Caesars Subjects , without any expresse warrant so to doe ? Now all earthly Princes are subordinate to Christ , as his vice-gerents , who is King of Kings , and Lord of Lords . Nay more then this : Christs Kingdome here on earth , is Spirituall , and the Laws therof altogether spirituall , enacted by his Spirit , and recorded in the Scripture : Is it decent then , that earthly Powers , or Princes , or Priests , how ever styled , should make Laws according to their carnall fancies , for the government of this Spirituall Kingdome , and the service of God , who wil be * served in Spirit and Truth ? Yea , in this Spirituall Kingdome , Christ our King keeps his perpetuall residence by his Spirit immediatly , and that in the heart , soule , spirit , and conscience , of every one of his Subjects and Saints , the true beleevers . So the Apostle : ‡ But Christ , as the Son ●ver his own house , whose house we are , &c. And , * you are the Temple of the living God , as God hath Said , I will dwell in them , and walke in them , and I wil be their God , and they shal be my people . Wherfore come out from among them , and be ye Seperate , Saith the Lord , and touch not the unclean thing , and I will receive you : And I wil be a Father unto you , and ye shal be my Sons and Daughters , Saith the Lord Allmighty . And § Know ye not , that ye are the Temple of God , and that the Spirit of God dwelleth in you ? If any man defile the Temple of God , him will God defile , or destroy : For the Temple of God is holy , whose Temple ye are . And , † Ye are built up a Spirituall house , an holy Priesthood , to offer up spirituall sacrifices , acceptable to God by Iesus Christ. Now , is every true beleever the Temple of God , a Spirituall house , over which the Son of God ruleth as King , and in which he dwelleth and walketh , in which also spirituall Sacrifices and Services are offered up in Christs Name , as himselfe hath commanded in his word ? And is all strange service , devised by men a profaning of the Temple of God , as the * Scripture every where teacheth ? And must Gods people Seperate themselves from all such profanesse , and touch no unclean thing , by subjecting themselves to profane ordinances of men , whereby they should cast off God for their Father , and Christ for their King , and the Holy Ghost from his residence and dwelling in them ? Then how not onely undecent , but unholy , profane and impious is it , for any sort of men whatsoever , to impose the devices of their own brains upon the Consciences of Gods people in the worship of their God ? What is this , but to thrust Christ out of his Throne ( as before ) and to set up an Antichristian Throne of Tyranny ( like Caesars Image in the Temple , the abomination of desolation ) in the living and spirituall Temples of Iesus Christ ? Thus Christ being that O●kodespotes , the Father of the Family of God , is it decent for any Steward ( Such whose Office you doe usurpe ) of his own head , without warrant , to give carnall Lawes to the Family for their spirituall Service to their Lord , and * to beat them , if they refuse to conforme unto them . Secondly , neither is it according to Order , for men to Set up Ceremonies in Gods service . First , because they have no order from God so to doe : So as God may Say unto them , ‡ Who required these things at your hands ? And , ‡ In vain they worship me , teaching for Doctrines the Commandements of men . Againe , 'T is the greatest violation of Order in the World , for any Man to usurpe and exercise a Tyranny over his Fellow-Servants , § which the Lord hath expresly forbidden , and which he will most severely punish . And of all Tyrannies in the world , is not this the greatest , and most intolerable , to hold under the yoake of bondage the Consciences of Gods people , in the observation of humane rites in the worship of God , from all which Christ hath freed them by the shedding of his blood ? And will a King think it to be according to Order , and not the highest degree of rebellion , for a Subject to usurpe his Throne ? Can it then be either decent , or orderly , for any power on earth , Prince or Priest , or altogether , to invade Christs Throne , and therein exercise their Tyranny over his people ? Certainly such as doe so , 't is just with God to thrust them out of their Thrones , and to breake the Staffe of their Tyranny , wherewith they beat his Children , over their heads . Thus this Scripture , the Same weapon , which you violently wrest and take out of Gods Armory , to beat us withall : we vindicate out of your hands , and turne both edge and point against your usurped Tyranny . And so being beaten out of the maine Fort , which you had violently seased , you can have small confidence in the rest . But you goe on , and Say , Ceremonies in Religion , the ancienter they be , the better ; So they may fit Time , and Place . We all know your Lordship to be no small adorer of venerable and hoary Antiquity in point of Ceremonies . Indeed Salomon Saith , † The hoary head is a Crown of glory , if it be found in the way of Righteousnesse . Els not . And Tertullian an ancient writer of the Church , Saith , Antiquity without Verity , is oldnesse of Errour . And againe ; Illud antiquissimum , quod ●erissimum : That is most ancient , which is most true . You commend unto us ancient Ceremonies ; and the ancienter the better , so they may fit time and place . But here is never a word , how fit , and agreeable they be to the word of God. As Tertullian els where Saith to Hermogenes the Heretick , Scriptum esse doceat Hermogenis Officina ; Si non est Scriptum , timeat vae illud adijcientibus ▪ &c. Let Hermogenes his Shop shew this to be written ; if it be not written ; let him feare that woe to all them , that adde to , or take from the word of God , &c. But if antiquity be with you in such request , you may take in also the Mystery of Iniquity , if antiquity will commend it for good . For even in the Apostles time ( as is noted before ) it began to work , though ( as a Mystery ) more covertly , as not yet then fiting time and place . Not time : For the Apostles then living , thundred it into holes and thickets . Not place : For not Ierusalem , but Rome must be the place for it , but was not yet fitted for it . And the Devil , with his Lyes can plead great antiquity . And with his Lyes came in all Errours , which may stand in competition for antiquity even with verity it selfe For Satans Religion had the Start for antiquity of time , even of the Gospel it selfe ; as we may see , Gen. 3.1.15 . And therefore no marvail if your Lady Mother Rome doe stand so much upon the Tiptoes of her antiquity , both in her Hierarchy , and its whole frame of Errours , and Superstitious Ceremonies , as all claiming from the antiquity of the mystery of Iniquity , the common Grandmother and root , whence hath sprung in successive ages the Stock and branches of all Popery . But for answere to all your Plea ▪ and Pretence of Antiquity , we alledge against you the antiquity of Truth . And if you plead for antiquity of humane devices , because Satans Lyes were born into the world , and imbraced , before Christ was revealed ; So as the very foundation of all will-worship , and inventions in the service of God , was layd in Adams fall from God , by the Serpents seducement : yet we preferre the Religion of Christ before it , because this brings with it the blessing . As in the Old Testament , when through Adams fall nature had lost her birth-right , the blessing still descended upon the younger , and that through grace . And doth not the antiquity of your ancient Ceremonies take its very rise and Originall from that poyson of pride , which the Serpent infused into our First Parents , telling them they should be as Gods , selfe-wise , selfe-sufficient ? Now there is nothing , wherein men would seem more wise , and please themselves more in that opinion , then their own devises in the worship of God. As the Apostle notes of the Gentiles , * Who professing themselves to be wise , they became fooles . Wherein wise ? The Apostle sheweth , in their devised worship of God , in framing and worshiping false similitudes of God , yea even Images of beasts , and creeping things . Herein they thought themselves very wise men . And doe not you so in all your Train of humane inventions in the service of God ? If you do not think it the highest point of your wisedome , why do you make it your main Study , and spend all your wits , and strength , to fill the Church with such inventions ? But you will Say , They are not your owne invention , they are ancient , and the ancienter the better . But your seting them up , makes them your own , and makes them new againe , where they had been antiquated and cast out to the dunghill . Nay one thing more for antiquity of your Ceremonies you have from the Old Serpent , to be perswaded that you are as Gods , that you have all power in your hands over mens Consciences , in imposing upon them what Ceremonies you please in the service of God. Do you not here take upon you to be as Gods ? Sit you not in Christs Throne , while you thrust him out ? Thus we see what antiquity not onely your Ceremonies , but your absolute Tyranny in imposing of them may justly challenge . Well , take , your antiquity , but withall there 's another antiquity goes with it , which falls unto you by right of inheritance from that Old Syre of your Ceremonies , and that you may find in those words , to the Serpent and his Seed § Cursed art thou . And this is confirmed unto you ( Deut. 27.26 . ) Cursed is he that confirmeth not all the words of this Law to doe them . And doe you not make the word of God of no effect by your Traditions , while you set up your Ceremonies for and Essentiall part of Gods service ? For so you call them in plain termes , The externall worship of God , which you expresse to be those externall actions which you use in your Church-Service , as your devout bowing to your Altars , and the like . Thus you make Gods word of no authority , which alowes of no other worship of God , internall and externall , but such as he hath expresly commanded in his word . To which purpose Christ alledgeth against those hypocriticall Pharisees the Prophet Isaiah , in these words , This people draweth nigh unto me with their mouth , and honoureth me with their lips , but their heart is farre from me . But in vaine they doe worship me , teaching for Doctrines the Commandements of men . Which is expressed in Isaiah thus : § Their feare towards me is taught by the Precepts of men . Where , by feare is meant the worship of God ; as is noted before ▪ but you give me new occasion here to mention it againe . And I have no other Weapon , but Gods word , to incounter your vanities withall . So they may fit Time and Place . Can you find any time or place in these dayes in England , so uncivill , or so irreligious in your religion , as not to intertaine your ancient venerable Ceremonies ? Or is not time yet ripe for it , but that some places at least shut out such guests ? Why then , what 's wanting ? Have you not a remedy in a readinesse ? Either the Popes Dispensation , to suspend all those without Law , that stand out , or some Edict or other will serve the turne . And no marvaile , if your English Christians , so long brought up in Christs Schoole , think Scorn to be brought back to Romes A.B.C. againe . And they have read how Iosua and the Elders of Israel , not consulting God , were deceived by the Gibeonites faire pretence of longinquity , by the appearance of Antiquity , Shewing it selfe in their mouldy bread , and old Shooes . Which was all they had to pretend for themselves , to be received into a League with Israel . The Same pretence is yours , who to strike a League between England and Rome , you pretend your Ceremonies come from farre , from antiquity it selfe , and the Ancienter the better . But all this Chaffe will not intice the old Birds into your Snare . Your Ceremonies for all their antiquity , will not yet fit Time and Place , at least not all Places in these Times . Why my Lord cannot your zeale be patient a while , till Time fit the Places ? Though you doe parturire , are in travaile to bring forth whether a Man , or Monster , or perhaps ( as the * Mountaines once did ) a mouse : yet you must wait for Time and Midwife to helpe to deliver a birth of such Difficulty . Soft and faire . Rome was not built in one day . 'T is too rude , at first dash to hoyse up your Altar , and flappe down upon it presently your God-Allmighty . And though the heat of your zeale hath hastened the times to such a ripenesse , as they are even white againe ( as your Rochet ) with a pure outside of sanctity : yet some places being of a more solid and well watered soyle ( not like Summer fruits , soon ripe , soon rotten , but as Winter corne , that abides many a storme , and many a nipping frost ) all your zeale cannot so easily worke upon ; insomuch , as you shall sooner burn those fields , then ever come to reap your harvest of them . Ah , my Lord , you have undertaken a hard taske upon you , so as before you shall come to fell down that good old Oake of the Gospel , that hath grown so long , and taken such rooting in England , you will meet with many a hard knot , that will goe neer to turn the edge of your hatchet . Oh these Puritans ( my Lord ) are tough Laddes , you cannot with all your Rhetorick wooe them to be in love with old Mother Babel , or so much as once shake hands with her . And they are a strong Faction : for the head of it is Christ , and the guard of it is the holy Angels , and their weapons are such , as you cannot take from them ( though you labour to strip them of all the rest , as their faithfull Pastors , and solemne Fasts and dayes of humiliation ) and that is , their Prayers and Teares , which are of a prevayling power . So as you may suspect some thing is the Cause , that since you have so hampered them , and more remarkably since you cooped up those three Men , you have thriven so ill , as your Cause is rather gone backward , then got any ground ; and on the contrary the Puritans are mightily multiplyed , and their zeale and courage sharpened against you . And how comes this to passe ? Doe you not know ? Why , partly by the Antiperistasis of a hard frosty winter , and partly by their strong cryes to God ; which are also redoubled in their fervencie , by reason of the outward cold , and of your h●t and furious pursuing of them . And this is no new thing . The * Israelites of old in Aegypt , the more subtilly and cruelly they were handled by the Aegyptians , under hard taskes , the more they multiplyed And the High Priests , Scribes and Pharisees , thought they had made their Kingdome Cock-sure , and utterly overthrown Christs , when once they had nayled him fast to the Crosse , and Seal'd him up in the Tombe : but it proved quite contrary , even the ruine of their State , and the inlargement of Christs Kingdome over the world . And Ecclesiasticall Stories tell us , that the Primitive Christians in the greatest heat of those 10. Persecutions , did so multiply , that at length they wearied out their persecuters . And it is noted of that Apostata Iulian , that when he saw his cruell persecuting of the Christians , and banishing of their Bishops nothing avayld , but that they did the more increase , he altered his course , and began to use them gently , and to recall their banished , and to promote them : So as by this meanes he drew a number of them to his bow , and they grew cold and feeble in their Christian profession , whereas by his former down-right cruelty , they grew upon it . And my Lord , be not so eagre in your zeale for a Reconciliation with Rome , as therfore to fall out with all good men . You have done much for your Time , as any one possibly could doe , yea and more a great deale , then I am perswaded any Man of wisedome and judgement ( all things considered ) either would or durst have done , although he had all your incouragements ; which though great ▪ yet because humane , a wise Man would not put so much confidence in . And besides , though you have calmed those THREE : yet is the Storm you Spake of in the Starre-Chamber at their Censure , over , otherwise then over your heads , So long as you storme so upon others ? You have exasperated the world against you by your desperate fury and cruelty : but much more the wrath of Heaven . And have you not had some terrible Signes of Gods wrath upon the Land , since their Censure ? Are all things quiet , now that they are in safe-Custody ? And though they be quiet , poore men , yet doe you not heare the voyce of their blood crying out against you ? Can you wash your hands of it , while the guilt of it sticks so closse to your Conscience , as the fire rather must purge it , then the water wash it . But you goe on : Too many overburthen the Service of God , and too few leave it naked . You seem here somewhat reasonable : neither too many , for burthen ; nor too few , for nakednesse . You could be content then with some reas●nable mediocrity , could you hit upon the meane . But my Lord , in this Case of Ceremonies , Even Mediocrity is Extreme : and even your too few ( in your reckonig ) are too many , and doe overburthen the true service of God. For indeed the Imposition of your Ceremonies , though you think them too few , doth so burthen Mens Consciences , that their backs are ready to break ; and it doth so alter the property and nature of Gods service , that it is to be termed rather a servitude of men , then the service of God. For Gods Service is perfect Fre●d●me , as your owne Service Book Saith : but your Ceremoniall service is a yoake of bondage , and therefore no service of God , but such as God saith of it , In vain they worship me , teaching for Doctrines the Commandements of men , and for my Service the Ceremonies of Men. But admit , that Ceremonies were lawfull : who shall limit the Mediocrity inter nimium & parum , between too many and too few ? How few or too few ? And how many are too many . Mediocrities , you know , are as hard to be kept , as to be found . And especially in Religion you must have a care , that not onely the Service it selfe , but least your servants the Priests , be not overburthened . Therefore as one of your Canons provides , that your Priest that is not able to have a Long Gown , may weare a Short Cloake : So you may doe well to provide , that your Ceremonies and habits in your Service be fitted both to the Persons , and to the Seasons . For some Ceremonies may be tolerable in Winter , which are not so fit for Summer : as for your Priest to administer , and preach in his Surplice and Hood in Winter time , is more tolerable , yea and perhaps more usefull too , as keeping both his Corps , and cold Sermon that hath never a Soule , nor any heat of zeale in it , warme from freezing . But in Summer time to administer and preach with Surplice and Hood , 't is enough to stifle any man , especially if he be a fat Parson . But you will say , he may Preach the seldomer , and when he doth Preach , it may be the shorter . For better , Preaching be omitted , then the least of your Ceremonies should be neglected . But yet for shame of the world , at least in the Church of England ( which is not yet grown so Romish , as that Ceremonies should altogether thrust out Preaching ) me thinks you might doe well , as men doe for their wearing apparell , to have some habits for Summer , and some for Winter . But now I remember my selfe , that will put many a poore Priest to the more charge . And therefore to prevent both trouble and charge , I remember a pretty device of * Dionisius , who coming into an Idols Temple , and finding rich cloth of gold , very Massy , upon the Idols , he tooke away their Robes of gold , Saying , they were both too heavy for Summer , and too cold for Winter , and he put upon them good course Freeze , saying , this would be both light wearing for Summer , and warme for Winter . But I suppose you would be loth to have your rich cloth of gold Copes , and the like , to be turned into course Freeze , as preferring Aurei Calices , & Lignei Sacerdotes , before Lignei Calices , & Aurei Sacerdotes ; which were of old in fashion : Golden Chalices , and Woodden Priests , before Woodden Chalices and Golden Priests ; I meane , such Golden Priests ( so called ) as then were , when the Chalices were of Wood , that is , Learned , Godly , and Preaching Presbyters . For otherwise , as Rome , so you , want not your Golden Priests sutable to your Golden Chalices , as Bernard in his Booke De Consideratione to Pope Eugenius the Fourth hath liberally taxed in the Pope and his Clergie of Priests : But these things I leave to your Lordshippes Cosideration . But to returne to the point : in plaine termes my Lord till you doe resolve us justy how many Ceremonies you will have , and no more , for burthening the Service , or how few Ceremonies , and no fewer , for leaving all naked ( though I think you incline rather to the extremity of Excesse , in the too many , then to the extremity of Defect , in the too few , as loth to leave your Service naked ) you doe to a haires breadth resolve us , you must give us leave with one voyce or * Kéleusma , to cry downe all your Ceremonies of what sort soever , whereof the very least is a burthen intollerable to Gods People in the service of God. For ( as we said before ) Gods service admits not of any Will-worship at all , no not in the least Ceremony , wherewith the Conscience as it is bound , so it is overburthened . One Fetter , or Linke , or Chaine , or Bolt makes a Prisoner as sure , as many . As the Israelites were enslaved by the Aegyptian Taske-masters , as well when they were allowed Straw , as when it was denyed them . Though the bondage was the greater . But when a man is once made a Slave , who shall hinder his Master to lay as much burthen upon him , as he pleaseth ? And if you have a power to impose one Ceremony , who shall stint you for more , for ten , twenty , an hundred , if you doe but say the word that too few leave the Service naked ? But you will not have too many , for burthen . But how will you know when 't is a burthen , for you touch it not with one of your fingers , and so feele it not , as the Aegyptian Taske-masters did , while the poore people of God cry out for intolerable burthens ? All your burthen is to get it but up upon the peoples , and your Priests shoulders , and then you are so farre from feeling any more burthen , as you turne it into no small benefit , in Case any for very wearinesse and irksomnesse of the burthen , doe either lay it downe , or cast it quite off , yea or doe but rest himselfe a little with some intermission . Then your High Commission shall ring of him . Nor can we in any reason imagine that a few Ceremonies will serve the turne . For your maine Scope is to bring your Church of England to a full Reconciliation with Rome , the way to which must be strowed with many Ceremonies , as at a Marriage they strow the way to the Church with Herbes , that so when you have brought the matter to a pretty Conformity with as many Ceremonies as Time and Place will permit , the Match being already agreed upon and concluded between the parties , and friends , there may nothing be wanting to hasten the full and finall consummation . But herein the maine burthen will lye upon you . For it can little be hoped , that Rome for her part will abate any of her Ceremonies , so as the greater addition and accumulation wil be required on your part ; to make up tò íson , an equality in some reasonable proportion at least . For Amici●ia est inter pares . Friedship is between Equalls . But howere , in any Case not too few ; for then your Service would be naked ; and it might either hinder your Project , or hurt your reputation with Rome , when upon your coming home to Rome , She should find you naked ( such guests as Rome useth not to entertaine ) unlesse you will trust to her Kindnesse in furnishing you out of her rich Wardrobe and Magazin of Ceremonies , wherein She hath a large Overplus of Treasure , which your Church of England might afterwards recompense , either with reviving the Peter-pence , or returning his Holinesse his Old Tribute of Annates . But in the meane time , how would too few leave your Service naked ? Surely many wayes , now when I better consider it . Without the Surplice and Hood , the Minister naked : without rich Ornaments and a Crucifix , the Altar naked : without a Signe of the Crosse , Baptisme is naked : without Kneeling before the Altar at the Communion , the Sacrament naked : without a devout Crindge when Iesus is named , Iesus is naked : without looking towards the East when you Pray , Prayer naked : without goodly Images , the Walls naked : without the rich Copes , the Epistle and Gospel naked : without a faire payre of Organs , and Chanting to it , the whole Service naked . But what if the whole Service were thus naked ? God neither requires , nor respects any such pomp in his Service . You will say , 'T is , sightly and stately . But one of the Heathen * Poets could tell you , that God regards more a simple and honest heart , then all such gifts , or pompous Service . As he saith : Dicite Pontifices , in Sancto , quid facit aurum ? &c. Compositum jus , fasque animi sanctosque recessas Mentis , & incoctum generoso pectus honesto . Tell us , ye ‡ Pontifies , what such glittering gold Makes on your Temples ? &c. A mind compos'd of justice , and of right , And holy contemplation ( Gods delight ) A brest well dipped in the purple grain Of noble honesty , That will not stain . ‡ Another of them saith : Immanis Aram si tetigit manus , Non sumptuosa blandior hostia Mollibit aversos Penates , Farre pio , & saliente mica . Th' innocent hand , if it the Altar touch , The sumptuous offring pleaseth not so much , T' appease the anger of your House-hold Gods , With Sacred Corn , and savory Salt by oddes . Yea and every Schoole-boy knowes that Distich of old Cato : Si Deus est animus , nobis ut carmina dicunt , Hic tibi praecipuè sit pura mente colendus . If God as Poems say , a Spirit be : Then with pure mind let him be serv'd of thee . And as the Roman Orator also said . Non in Ambrosia Deus , &c. I doe not think ( saith he ) that God is delighted with Ambrosia , or Nectar , or such like sensuall delights in his Service . [ Tuscul. Quaest. lib. 1. ] Thus you see how those Heathen , even by the glimmering light of nature , had a better opinion of God , then our modern Prelates have , or at least , then our present Oracle of Canterbury hath shewed himselfe to have , for how neere came they to that truth uttered by Christ § God is a Spirit , and they that worship him , must worship him in spirit and truth , &c. And if you propound the Jewes for example of State in the service of God ; first , God commanded it : and the magnificence of it was a Type of Christ , and of his Spirituall Temples , † all glorious within . Those Types are all vanished , the truth being come . And to revive that Service , and those Types , or to set up an Image of them , you doe with the Jewes deny Christ to be come . And for this Ierome shall answere you , Si placeat aurum , placeat et Iudaei : If gold please you so well in the service of God , let the Jewes also , and Judaisme please you . And the Poet : Dicite Pontifices in Templo quid facit aurum ? Tell us you Pontificiall Priests , what makes gold in the Temple ? And tell me , whether was Adam and Eve more beautifull in Gods eyes , and their own too , having no other cloathing , or ornaments upon them , but their naked Innocencie ▪ then in their new devised fashion of Fig-leave-Aprons ? Although they now seemed gay with their borrowed leaves , as the Crow with his borrowed feathers . And surely this may be a very fit patterne to Sample your Church by . For yours and Romes Church , having lost their Primitive and Originall beauty of Innocencie , Simplicity , and Purity of Christs Spouse , as the Love of God , Saving Faith , Soundnesse of Doctrine , Sanctity of Conversation , and Purity of his Worship , which you have by so many of your Superstitions so miserably corrupted : think you now to please GOD with a curious painted Service , which serves to no other purpose , then to please your owne fancie , and other mens carnall senses ? Is not this a GREAT WITNES to the World of your notorious blindnesse , and most grosse and palpable ignorance of the very nature of the Godhead , who Is a Spirit , and therefore will be worshiped in Spirit and truth ? And they who thus worship him in Spirit and Truth , are the true Worshipers , as the same Scripture Speakes ; and GOD seeketh such to worship him ; as is noted before . So as that Inscription , which the Apostle found upon that Altar in Athens , * Agnósto Theo , To the unknowne God : may it not be written as well upon your whole service , which you dedicate to the unknowne God ▪ which being patched up , like a Fooles gay Coate , of so many diverse coloured shreddes , wherein your service being dressed up , you think it is wondrous pleasing to God : doth not all this bewray , that you doe all this service to a God , whom you know not , as whom your fancie frameth to be some carnall Man , whose senses are delighted with such service : as his Eares with Organs , his Eyes with goodly Images , curious wrought Copes , rich Palls , faire guilded Plate : his Smell with sweet Incense , his Majesty with siting upon your Stately High Altar , as upon his Throne , and to keep his Residence in your goodly Cathedrall as in his Royall Court ? May not then that which the Apostle thereupon Preached to the Athenian Philosophers , be hereupon applyed to the Romish Rabbies , and blind Prelates of Rome , and of the Church of England ? ‡ Ye men of the Church of England , I perceive , that in all things ye are too Superstitious . For as I passed by , and beheld your Devotions ( marke your Devotions ) I found an Altar ( for blind Devotion cannot be without an Altar ) with this Inscription , To the unknown God : whom therefore ye ignorantly worship , him declare I unto you . God that made the world , and all things therein , seeing that he is Lord of heaven and earth , dwelleth not in Temples made with hands , neither is worshiped with mens hands , as though he needed any thing , &c. * Forasmuch then , as we are the Offspring of GOD , we ought not to thinke that the Godhead is like unto Gold , or Silver , or Stone , graven by art , and mans devise . And the times of this Ignorance GOD winked at , but now commandeth all men every where to Repent . Because he hath appointed a day , in the which he will judge the world in Righteousnesse , &c. Now what say you to this , all you blind Ceremony-Mongers ? Are you growne so stupid , as not to be sensible how this toucheth you , as much , yea and much more , then those Athenians ? What ? Are you so blind and senselesse , as for all this to dreame , that GOD accepts your ga● Puppet-play as a Service of Piety done to him ? Nay , GOD tooke so little delight in those Sacrifices and Rites , which himselfe ordained in the Law , and much lesse when the people rested in the outward performance and observance of them , that he Saith , ‡ Who required these things at your hands to tread in my Courts , &c. So also Psal. 50.8 . I will not reprove thee for thy Sacrifices , to have been continually before me : I will take no bullocke out of thy house , &c. No : ‡ Who so offereth me thanks and praise honoureth me : and to him that ordereth his Conversation aright , will I shew the Salvation of God. § Now consider this , ye that forget God ▪ least I teare you in pieces , and there be none to deliver . Yea the consideration hereof , brought † Christ down from the bosome of his Father , to offer up his body as the onely acceptable , and All sufficient Sacrifice , to put an end to all carnall rites and services . If then Gods own Ordinances in the Law did not please him , but that he must send his Sonne in the flesh to fullfill all things ▪ then what hope can you have , that your vaine Superstitious devises should please GOD , or that he should otherwise be affected with them , but thereby to be provoked to send his Sonne the Second time * in flaming fire , taking vengeance on them that know not God ( even all blind worshipers , but much more willfully blind ) such as obey not the Gospel of our Lord Iesus Christ , &c. Then shall all your Sumptuous Ceremonies , and Solemne Service be discovered , and the rotten inside of your hypocriticall formalities be turned out to the view of all the world . Like to Cardinall Campeius his Sumpter , which with a justle in Cheape-side , the girts bursting , downe it falls , and out fly the old Boots and Shooes , and such like baggage which it was stuft withall , becoming a ridiculous spectacle to all the beholders . So when your faire glorious guilden earthen pot , striving with your Maker ( as the Prophet speaketh ) comes to justle with the godlen pot of Manna Iesus Christ , and to be struck with a blow of his Iron-rod , all that filthy inside of hypocrisie , and infidelity , shall fly out , to become a laughing stocke , to all the world , which shall then see that GREAT WITNESSE of what sincerity was in your heart , when you bleared ignorant mens eyes with the glaring luster of your ▪ externall worship . Yea your externall pompous service , as wherewith you think to please Christ , argues you to have no other conceit of Christ , then such as the Jewes had , dreaming of a temporall Messias , and an earthly Prince . But let us heare your tale out : And scarce any thing hath hurt Religion more in these broken times , then an opinion of too many men , that because Rome had thrust some unnecessary , and many Superstitious Ceremonies upon the Church , therefore the Reformation must have none at all . For Answere in short , All your Ceremonies are Superstitious , and therefore unnecessary ; or ( if you will ) all unnecessary , and therefore both Superstitious and Superfluous . What necessity ( I pray you ) of your Crosse in Baptisme ? What necessity of a Surplice , except to hide your poore Priests dublet , when 't is either greasie , or out at the elbowes ? What necessity of Kneeling at the Sacrament , and so before your Altar ? And how can you sever these from Superstition ? What 's a signe made in the Ayre , to signifie and set forth the life of a Christan , and that also after Baptisme , the seale of his vow to renounce the Devil and all his works , and to be a souldier and servant of Iesus Christ ? And how is your Surplice a signe of sanctity , when commonly he that weares it hath least holinesse , and hath cause to blush , when he hath no better signe to hang out , then that which tells the world , ther 's no true Sanctity within ? And when you so devoutly kneele before your Altar , at the receiving of the Sacrament , ( to which your Altar-men , usually apply that in the Psalme , O come Let us worship , and bow downe and kneele before the Lord our Maker . ) What is it a signe of ? Of your adoring Christs body imagined to be in the bread ? Or of your adoring the Altar , as which you call Gods-Mercy-Seat , and where Christ keeps his personall residence ? Or of your adoring the Crucifix , upon or over your Altar ? Or is it a signe in generall of your humility , or of your Idolatry rather , or both together , Idolatrous humility , or humble Idolatry ? And so is it not a plaine signe of your pride and presumption , in perverting the ordinance of Christ , while you injoyne such gestures before an Altar in receiving the Lords Supper , which Christ ordained not at an Altar , but at a Table , where a Supper ought to be eaten as a Supper sitting , and not kneeling . But ( say you ) ought the Reformation to have none at all ? Yea , none at all , of mens devising to bind the Conscience of any Christian. For els how is it Reformation , if it retaine any thing , that is either unnecessary or Superstitious ? Your Reformation is deformed with your Hierarchy , and Ceremonies the very badges and Ensignes of Antichristian Tyranny , and Romish Apostacie ; for thereby ( as is noted before ) you thrust Christ , the King of his Church out of his Throne , and put a yoake of bondage upon his peoples necks . But ( say you ) Ceremonies are the hedge , that fence the Substance of Religion from all the indignities , which profanesse and Sacriledge too commonly put upon it . You meane such Substance of Religion , wherein Rome and you are both one Church ▪ that is Hierarchy and Ceremonies ; as is shewed before . And you use your Ceremonies as the Traine and Guard of your Hierarchy and Principality , which were contemptible , without such Attendance . And 't is not without need , that you make such use of these beggerly Rudiments , when you have no fence for your selves in Gods word . And in one respect your Ceremonies may fitly be termed a hedge , yea * Sharper then any thorne hedge ( as the Prophet speaketh ) which who so offereth to thrust away , must be ( as David saith ) ‡ fenced with iron , and the Staffe of a Speare , to be utterly burnt with fire in the same place , otherwise they will pierce thorow his hand . And this hedge of your pious seeming Ceremonies is a fence to your Hierarchy against Profanesse , while profane ignorant persons , led by their carnall sense , are thereby more then halfe perswaded , that Prelates , when they are at their Church-devotion , are pious and holy Men , although they doe not so much as seem so out of the Church . And againe , Ceremonies you use as a hedge to f●nce you against Sacriledge : for were it not for your pompous dayly Service , and at Solemne Feasts , in your Cathedralls , you might be in some danger of having all those fat Corpses alienated to some other use , then to the maintenance of a sort of Idle-bellies . As once a ‡ Brother of yours answered , being asked of King Iames to what use their Cathedrals did serve : your Majesty ( quoth he ) is there dayly and Solemnly prayd for . Although those Solemne prayers , in regard of their fat feeding , and customary Chanting and Roaring out of a Sort of ignorant Chanters , may be thought to have but little vertue in them , except it be for the poore Singing mens poverty , whose allowance will scarce maintaine their Credit upon the Ale-house Score . You adde : And a great weaknesse it is not to see the strength , which Ceremonies ( things weake enough in themselves , God knowes ) adde to Religion it selfe : but a farre greater to see it , and yet to cry them downe , All , and without Choyce , by which their most hated Adversaries Climbe up , and could not cry up themselves , and their Cause , as they doe , but by them . Now , as we said before , Considering what your Religion it selfe is , in Substance one with that Religion of Rome : 't is weakenesse indeed , not to consider ▪ what a Strength your Ceremonies doe adde unto it . Yet what strength in Ceremonies , so weake in themselves , as you seem to acknowledge , when you Say , God knowes ? And indeed the Apostle calls them * Weake and beggerly Rudiments . But as weake as they be in themselves , yet being backed with your Canons and Courts , they prove strong enough to make the strongest to stoop , and vaile bonnet unto them . Yea are they not strong bonds and chaines to bind and captivate the Conscience of Gods people worse then either the Aegyptian or Babilonian captivity . So as were it not for your Canons mounted , and full charged , these hedges or mud-walls would prove but weake enough to fence the Substance of your Rel●gion . And indeed this is the reason , that so many cry them down , All , without Choyce , because of that strength which they adde to your Romish Superstition , your Religion it selfe : and because on the other side , they eat out the very heart of true piety , and the power of true Religion in all those , or the most part , who are insnared by them . Although you call this Weakenesse in those , that cry them all down . But I hope this weaknesse is So crying , especially reaching up to heaven , will in time so prevaile with God , as to batter them down , and to dismount your Canon that holds them up . But such consider not ( Say you ) that by this meanes , their most hated enemies ( the Jesuites , I suppose you meane ) cry up their cause , and not els , but by them . Surely , [ By them ] here , if rightly taken , 't will prove very true , you Say. By them , that is by your Ceremonies . For what is there , whereby the Jesuites doe more climbe , and cry up themselves , and their Cause , then your crying up of your Ceromonies ? This they professe in their Bookes and English Pamphlets , which they scatter among the People , that the Church of England is coming amaine towards Rome , as being weary of her Religion , or ashamed of it . And all this especially , since you have climbed up to the top-pinnacle of Canterbury Church . And well you Say , Their most hated Adversaries ▪ You say not , Your most hated Addversaries , the Iesuites : for then you should account Jesuites no better then Puritans . Though I think your Lordship can give no great good reason why the Jesuites should be the Most hated enemies of those , that most cry down your Ceremonies , except you will give the Jesuites precedencie of you in persecuting those men . But ( I say ) your Zeale for Ceremonies is a fiery Chariot , to carry the Jesuites to that heaven of their happinesse , to wit , Englands Reconciliation with Rome , which is hastened and advanced by nothing so much , as by hoysing up of Altars , and other Idolatrous Superstitions , and puting downe of good Ministers , and all true Religion . This , this is the Ladder , by which Jesuites Climbe up , not now to the top of Tyburne , but to the top of their Mount Tabor ; beholding the Church of England transformed into the Church of Rome ; being also so exceedingly helped up and advanced by this your handy worke now published for that end . L. p. 21. In this insuing Discourse , I have indeavoured to lay open those wider Gates of the Catholick Church , &c. P. So you have indeed , having set open Englands broad Gates , that That Great Whore of Babylon , with all her Train and Trinkets , her Superstitions and Idolatries , may have the more easie reentry , without so much as the ruffling of her Ruffe . Nay rather then fayle , as the Trojans , at the Subtile Counsell of their perjured Sinon , brake downe a great part of their City-wall to let in the Trojan horse , ( which unknown to them , was full of armed Greeks , their Enemies ) by which meanes their City was surprized , sacked and burnt : So you having been a great Instrument , of not onely Seting open the broad Gates , and making them wider then they were before , but of pulling downe the Walls and Bulwarks of the Church of England , to wit , in Suppressing Gods Word , and Supplanting the most Painefull and Godly Ministers , as the Watchmen of the City , yea the Chariots and Hose-men of Israel : and having prepared it by the Setting up of your Altars , and Superstitious Service and Devotion attending thereupon , all conformable to Rome ; doe in this your Book now published , as with open voyce proclaime , how happy a thing it were , that the Church of England and of Rome , were perfectly reconciled and reunited . Againe , you have in this also layd open those wider gates of your Catholick Church , in that therein you have in some respects made those broad Gates that lead to destruction , wider then they were before . For at after in your Booke you can find a broad way for the silly ignorant Papists to find Salvation in the Church of Rome , and so to be Saved living and dying in the Roman Faith. But of this in its due place . Onely you have altogether shut the Gates of the Catholick Church against all Reformed Churches beyond the Seas , as having no Prelates , and therefore no Churches . As hath been noted . You adde : ( The Catholicke Church ) confined to no Age , Time , or Place , nor knowing any bounds , but that Faith , which was once ( and but once for all ) delivered to the Saints . Jude 3. P. My Lord , what have you to doe with the Saints faith , except that you indeavour to destroy it ? Or with those Saints , except to persecute and root them out ? Or would you make us beleeve , that you are one of those Saints ? Certainly then you must become another-gates Man , then as yet you have shewed yourselfe to be . Your Tyranny , your Hypocrisie , your Superstitions , your Persecutions , your Reconciliation with Rome must be utterly abandoned . Except by continuing in them , you hope to be the next Canonized Saint to ▪ Ignatius , the Father and Founder of the Jesuites Society , Lately Canonized by his Holinesse at Rome , for his good Service for the Catholick Cause : and so may you haply after 100. yeares , come to be Canonized for the notable Service you have done in the Church of England for the Church of Rome , if ever you shall bring them to a perfect Reconciliation . And as for that Faith you Speake of , as the bound of the Catholicke Church , which you say you and Rome doe both professe : we shall have occasion hereafter to speake more largely of it . L. p. 22. I have delivered with a single heart , that truth which I professe . P. What truth it is , which you professe , we have in part already discovered , in this your Dedicatory , and shall further and more fully in your insuing Discourse . But with what singlenesse of heart you have done it , that we leave to the Judge of all hearts . Onely where we find your hypocrisie so palpable , as that we cannot chuse , but use it as a Perspective to see into the constitution of your heart , as where we find your words so directly contradicting your deeds and practises , the clearest Indexes of your mind , expressed and written in Capitall Letters : we doe not spare to informe you of it ; both because * the heart is deceitfull above all things , and desperately wicked ; who can know it ? So as your own heart , when you think it single , may double with you : and that others also taking warning by such a dangerous example , as the greatest Prelate of England , may not also be deceived and seduced by your deep dissimulations . L. ibid. In the publishing whereof I have obeyed your Majesty , discharged my duty , to my power , to the Church of England given account of the hope that is in me , and so testified to the world that Faith , in which I have lived , and by Gods blessing and favour purpose to dye . P. For your obedience to his Majesty , we say no more , having touched before , how strong that backe had need to be , that beares all your burthens , so intolerable to be borne . But is this the discharge of the duty of the Metropolitane of all England to the Church of England , to compile and publish such a Booke to reconcile England with Rome ? What thankes the Church of England may returne you , I know not . But thus did not any of your Predecessors , ever . And have you more Charity , or more Devotion , then they had ? And for the hope in you , whereof you give account to the world , and your faith testified , wherein you have lived , and resolve to dye : I will say as Ierome said to the Pelagians , Sententias vestras prodidisse , Superasse est : The discovery of your opinions , is our victory . So , thus to give account of your hope , and testifie your faith to all the world , as that wherein you have lived , and resolve to dye : Let 's see by your own testimony , now irrevocably upon Record , what to judge of you formerly , namely as of one , Qui cum Lacte nutricis errorem Suxisse videatur : who seemeth to have sucked in Errour with his Nurses Milke ; As the Orator Speakes of all naturall men : and what to expect of you hereafter : that as you have lived a most notorious Persecuter of the truth of Christ , and of his Saints ; So we must look for it Still , so long as you live . And this is our victory , that we have to deale with one , who is not now any longer a disguised , but unmasked Enemy of the true Faith and Religion of JESUS CHRIST . And however you may flatter your selfe in regard of the World , and favour in Court : yet if you repent not of your former life , but dye as you have lived , you can have neither hope nor faith in expecting Gods blessing or favour . And so I passe from your Dedicatory to your Discourse , as followeth . THE REPLIE TO THE RELATION OF THE CONFERENCE . L. p. 2. IT is very fit , the People should look to the Iudgement of the Church , before they be too busie with particulars But yet neither the Scripture , nor any good Authority denyes them some moderate use of their own understanding and judgement , especially in things familiar and evident , which even ordinary Capacities may as easily understand , as read . And therefore some particulars a Christian may judge , without depending . P. What you meane by Church , you have told us before , namely that , wherein your Church of England , and that of Rome , are one and the same , one Prelaticall and Hierarchicall Church , out of which are excluded all those Reformed Churches , which neither have , nor acknowledge Prelates to be of divine Institution . We have also made a Say of the difficulties : So as it is no difficulty to divine , what Christians we are like to prove in understanding and judgement in the mystery of Faith and Salvation , when we must be limited to that narrow Scantling of some moderate use of our owne understanding and Iudgement , and that but in things familiar and evident to every ordinary Capacity . O poore Christians , that for Understanding in the Scripture must be at the allowance of Antichristian Lords , who would bring into bondage Gods people , by Chaining them up in Darknesse and Ignorance , and doe with them , as * Nahash the Ammonite answered the men of Iabeth Gilead ; On this condition will I make a Covenant with you , that I may thrust out all your right eyes , and lay it for a reproach upon all Israel . But the Apostle exhorts Christians , Saying , ‡ Be not children in understanding ; howbeit , in malice be children , but in understanding Téleio ginesthe , be perfect . And , ‡ Leaving the Principles of the Doctrine of Christ , Let us goe on unto perfection . And , § Strong meat belongeth to them that are of full age , even those , who by reason of use have their Senses exercised to discerne both good and evill . But you allow Christians onely some moderate use of their owne understanding , and that in things familiar and evident , which men of ordinary Capacities may as easily understand , as read . So as what they read , except with the very reading they doe as easily understand it , as they read it , they must not meditate further of it , but in what they presently upon the reading understand not , they must depend upon your Churches judgement . So as you would exclude your Christians from being of those † blessed men , of whom David Speakes , which delight in the Law of the Lord , and in his Law to meditate day and night . You would not have them with * use to exercise their wits and Senses to discerne 〈◊〉 good and evill . Yea the Apostle useth a word very emphaticall , di● tò exin , by an habituall use , or long custome have their Senses gegumnasm●na , exercised ▪ the word properly signifieth such an exercise , as Wrastlers , or such , as contend for victory , doe use , which is with all their might and strength , being train'd up unto it by long exercise . So as the Scripture doth not onely not forbid , but Commands and exhorts Christians to all diligence in the Study of the Scriptures , That their hearts might be comforted , being knit together in love , and unto all riches of the full assurance of understanding , to the aknowledgement of the Mystery of God ; as the Apostle speakes . And , Let the word of God dwell in you richly in all wisedome , teaching and admonishing one another , &c. And the Bereans are Said to be dugenésteroi , more noble , then those of Thesselonica , in that they received the word with all readinesse of mind , and searched the Scriptures dayly , whether those things were so , which Paul taught . Loe ●ere , they examined Pauls Doctrine by the Scriptures : they depended not upon his bare word ; and therefore the Holy Ghost markes them forth for men of a more noble spirit . But you would have your Christians to be poore and beggerly in the knowledge of the mystery of Christ , and to be so base-minded , as in all things , which are not obvious to every Capacity , to depend meerely upon your Church-Authority and Judgement . So as what you meane hereby , except to bring into your Church of England the Iesuiticall blind obedience , captivating the peoples senses to your Dictates , that they might pinne their Salvation and Faith upon your Priests Sleeve : I cannot imagine . Which will appeare yet more clearely at after . Againe , these words of yours are in Answere to the Jesuit's words , namely , That it was not for the Lady , or any other unlearned Persons , to take upon them to judge of Particulars , without depending upon the Iudgement of the true Church . To which all your Answere in full is , as before . Wherein you easily let the Jesuite slip , and run away with this , that the Church of Rome is that true Church , on whose Iudgement for Particulars all unlearned Persons must depend . But you understand the true Church to be that , wherein you told us before , your Church of England and of Rome , are one and the Same . And so for Rome to be a true Church , you plainly confesse at after . But your words here may stand you in very good Stead , to be a faire Item to all the Readers of your Booke , not to be too busie with the Particulars of it , but first to look to the Iudgement of the Church of England , whose mouth you seem to be in this your whole Discourse . So as I may see my Doom already set down in black and white , that I must be Censured as one too busie , or Allotroepíoskopos , playing the Bishop in anothers Diocese , in our English Translation , a busy body . But I must beare it off with Head and Shoulders . And , as the Proverbe is , Over Shooes , over Bootes . I have already waded through the Fords of your Dedicatory , and now I must launch into the Deep of your Discourse . And there 's now no returning . Nor have I put my hand to the Plough to turn up your weeds by the roots , to look backe , or desist , for feare to be censured as one too busie . Yea all my businesse is about particulars ; and namely such , as summed up together in the totall , conclude you to be , though not a profest Invader , yet a most subtile and pragmaticall Enginer , and underminer of that Truth of Christ in the Scripture , which yet the Gates of Hell shall never prevaile against . L. p. 4. Bellarmine of very great ability , to make good any truth , which he undertakes for the Church of Rome . P. What one thing ( I pray ) which Bellarmine undertakes to make good for the Church of Rome ( as the Church of Rome ) is a truth ? I say , as the Church of Rome . For what he undertakes to make good for the Church of Rome properly , must needs , be some point of Popery , or Popish Doctrine . Otherwise he undertakes not to make it good , as for the Church of Rome . Now the Church of Rome , as it is the Church of Rome , namely the Papall Church , holds not any one Saving Truth . I say againe , it holds not any one Saving Truth . I shall prove this more particularly at after . Yet you seem to intimate here , that either all , or most things so undertaken by him , are truth . But the contrary will appeare ; So as what things are in themselves false and erronious , can by no humane ability either of that Champion of Rome Bellarmine , or of the great Champion of the present Church of England , be so made good , as to deserve the name of Truth . L. ibid. After Bellarmine hath distinguished , ●o expresse his Meaning , in what sence the particular Church of Rome cannot Erre in things which are de Fide , of the Faith : he tells us , this Firmitude , is , because the Sea Apostolicke is fixed there . And this he saith is most true . P. Your last words here are somewhat darke , whether we should take them for Bellarmines words , he saith ; or for your owne assent therein , And this he saith is most true . This Later is the Likelier . And then againe , here is another doubt , whether [ And this he saith is very true ] it be referred to the whole Sentence going before , and alledged by you ; or onely to the Last Clause . If to the whole Sentence , then in Saying , And this he saith is most true ; you assent , that Romes infallibility consists in the Firmitude of the Sea Apostolicke fixed there . Which you seem afterwards more expresly to contradict . But if onely to the Last Clause your Speech hath reference , And this he saith is most true : then first , you should have expressed it more Clearely and punctually , as in some things you doe . But taking it in the best sense , you confesse it is most true , that the Sea Apostolicke is fixed there : thus you give occasion of Dispute , about Peters being at Rome , and of his being Bishop of Rome ; and if so , whether consequently Rome be yet the Sea Apostolicke . But because your words , here are not Cleare enough , and at after you declare your selfe herein more plainly , what we have to say of this , we will reserve to a fitter place . L. p. 23. I shall ever be glad , that the Church of England may have farre more able Defendants , then my selfe . P. Certainly the Church of England her selfe may be glad hereof , to vindicate her Reputation , which you , by this your Defence , have layd flat in the dust . But , May have , seems to import , that now she hath not , at least , now , that Dr. White is dead . Nor hath the Church of England any great cause to glory in either of you both , as Defendants , unlesse by the Church of England you understand that new Start-up Faction of Arminianized , and Iesuited Atheists , whose Standard-beares you have been and are to bring the whole Land backe againe to Rome , and so to make a full League and Confederacie against the true Church of Iesus Christ. L. p. 29. Things not Fundamentall , yet to some mens Salvation are ne●essary . P. How prove you this ? Seeing what is necessary to some mens Salvation , is necessary to all , and every mans Salvation . And Fundamentalls onely , to wit , Such things as are de Fide , of Faith , are the onely things necessary to every mans Salvation . According to the Athanasius his Creed . Whosoever will be Saved , it is necessary that he hold the Catholicke Faith : which Faith unlesse a man keep whole , and undefiled , without doubt he shall perish everlastingly . For the Catholicke Faith comprehends all Fundamentalls , which to violate in any one particular , overthrowes the Faith , and cuts a man off from Salvation . But your adding of other things , besides and unto the Fundamentalls , as necessary to Some mens Salvation : doth necessarily inferre this Consequence , that there be other things besides Christ , which are necessary to Some mens Salvation : And so you make Christ an insufficient Saviour to some men at least , as to whose Salvation things not Fundamentall are necessary . For things not Fundamentall are extra Christum , out of , or without Christ. Whereas the Scripture Saith of CHRIST , * That there is no Salvation in any other : for there is none other name under heaven given , whereby Dei sothenai emas , we Must be Saved , which words doe plainly evince , that besides Christ , nothing under heaven is necessary to any mans Salvation . But give us some one particular instance of such things , as being not fundamentall , yet are necessary to some mens Salvation . You tell us of certain ( I wot not what ) Deductions from the Articles of Faith , which you make to be your Not-Fundamentall , and yet necessary to some mens Salvation : but for our better Information you particularize in nothing , neither in the things , nor in the persons , for whose Salvation they are necessary , but leave all in the Cloudes , the fittest man●le to fold●up such foule and blind errours in . L. p. 31. The Churches Declaration can bind us to peace , and externall obedience , where there is no expresse Letter of Scripture , and Sense agreed upon . P. By the Latitude of this Sentence , you , or your Church of England may ( as you have done ) by your Declaration prefixed to your Articles of Religion ( as before ) bind Ministers not to preach of those Doctrines of Grace , as Election , Predestination , &c. because , though there be expresse Letter of Scripture for them , yet the Sense is so farre from being agreed upon by your present Church , as that you Say plainly , they may be taken in two opposite Senses . So as upon this your Churches Declaration of the ambiguities of your Articles , you have stopped all the Ministers mouthes , binding them to peace , and externall obedience . Although I cannot yet conceive , how that Declaration should be the Church of Englands , though published in the Kings Name , and perhaps compiled in the Conclave of Canterbury . And thus also that Order for the Altar of S. GREGORIES , which yet is but Dormant in Cryptis , not published in Print , in which respect it cannot be called the Declartion of the Church , yet must be of force to bind all Ministers to Peace and Obedience ; first to Peace , not to speake a word against Altars , for his Eares : and next to Obedience , that if he refuse to have an Altar set up in his Church , himselfe shal be made a Sacrifice . But why should such an Order thus bind ? I must crave pardon for making Question . And the rather , because your Lordship here gives us a Rule or Canon saying , The Churches Declaration can bind us to Peace , and externall , Obedience , where there is no expresse Letter of Scripture , and Sense agreed on . Now though we have expresse Letter of Scripture , proving Christ to be the onely Altar of Christians ( as before is shewed ) yet because this sense is not agreed on by your Lordship , and so by your present Church of England , therefore men must be peaceable , and obedient in that point , and quietly submit to Authority , in the admitting , and the Adoring too ( if you will ) of Altars in every Church . And so in all other your superstitious Ceremonies , of what force is the expresse Letter of the Scripture , where the Sense of it is not by you and your Church agreed upon ? To give an Instance or two more , This is my Body : the Sense of these words is not agreed on between your Church of England , and that of Rome ( though you are in Substance both one Church ) what then ? Ergo Ministers are bound to Peace and Obedience , in not medling to or fro with the manner , How Christ is present in the Sacrament ( though your Article of the Lords Supper doth declare it , both affirmatively , and negatively , how it is , and is not ) but to content themselves with Really ; which is a very peaceable word , about which Rome and you have no great reason to fall at oddes . Againe , for bowing at the nameing of the Name Iesus , although you have no expresse Letter of Scripture for it , ( no not Phil. 2.10 . where it is Said , En to onómati , In , or ( as your Translation hath it ) at the name of Iesus every knee should bow ; but it is not Said , En to onomazethai tò onoma Iesoun , or Iesous , In the naming of the name Iesus , every knee should bow : So as that place is plainly expounded , and agreed on by other places of Scripture , as Isa. 45.23 . and Rom. 14.10 . as some of your old English Bibles note those places in the Margent over against the place ; as in that of Isaiah , there is set in in the Margent , Rom. 14.10 . and Phil. 2.10 . all which three places unanimously shew the universall Subjection of all Creatures in heaven , and earth , and under the earth to Christ in the day of Iudgement ) yet because this Sense is not agreed on by the present Church of England , therefore her Declaration in her Canon binds all to Peace and Obedience : to Peace , in not speaking or writing against bowing at the nameing of the name Iesus , nor in preaching to expound the Letter of Scripture ( Phil. 2.10 . ) by the plain sense of other Scriptures , as afore cited : and to Obedience , by bowing themselves , when they heare that Name to be named . So as your Lordships Rule here is very usefull for many things , although you have neither Letter , nor Sense of Scripture for them . L. p. 32. The power of adding any thing contrary , and detracting any thing necessary , are alike forbidden . No power of the Church can doe this . P. This Sentence you alledge out of Vincentius , and allow it ; So as it is to be accounted your owne Confession , which I suppose you will not deny . Whereupon you with your Church fall under just condemnation , both for adding things contrary , and detracting things necessary . For you adde to the service of God ( as you call it ) your Altars , and sundry other superstition● , which the Scripture excludes and condemnes , and so are contrary : and you detract things necessary , as Preaching of the saving Doctrines of Grace , Preaching on the Lords dayes in the after noon , Preaching Week-day Lectures , and Cathechising by expounding the Grounds of Religion . Which things are necessary , profitable , and usefull to the people of God , and which God commaundeth ; as 2 Tim. 3.15.16 . and 4.1.2 . Gal. 6.6 . Let him that is Katekoúmenos , Cathechised in the word , communicate To katekounti , to him that Catechiseth , or instructeth him , in all good things . Thus you and your Church take upon you to do those things which are alike forbidden , and which no power of the Church can doe , though you can . L. p. 35. Wrangle while you will , you shall never be able to prove that any thing , which is but de modo , a consideration of the manner , of being onely , can possibly be fundamentall in the Faith. P. Wrangle I will not , but prove , that some things which are , de modo , considered in the manner of being onely , not onely may possibly , but are really , in that very respect , fundamentall in the Faith. So as to deny them , or not to beleeve them , is in it selfe damnable . And hereof I shall give some Instances . 1. Christs body in receiving of the Sacrament , is to be considered in the m●nn●r of its being present to the beleeving Communicant . In so much as to exclude such manners of being present , as doe destroy either the Article of his perpetuall Residence in heaven till his c●ming againe , or the truth of his Naturall Body , doth deny and destroy two Articles of the Faith , 1. touching Christs sitting 〈◊〉 t●e rig●● hand of God , from whence he shall come to Judgem●●● ▪ and 2 ly . that he was borne of the Virgin Mary , with a true humane body . As the Papists apprehending and beleeving Christs naturall body to be locally present in the Eucharist , doe thereby overthrow his perpetuall residence in heaven , till his coming againe : and withall , the truth of his naturall body : which being a true naturall body , with all its naturall properties , cannot be locally or corporally in many places at one and the same time ; which yet the corporall presence in the Eucharist doth necessarily import . And if the truth of Christs naturall body be destroyed ( as by the Manichees , and other Hereticks ) Christ is wholly evacuated , and shall profit nothing . Besides , this Popish beliefe of Christs corporall Presence in their Eucharist , makes Christs natural body , which hath its dimensions of length , breadth , thicknesse , to be a meere fantasticall and imagina●y body , as being contained within the narrow circle and compasse of a thinne Wafer-cake : and so they destroy Christs body . And so also , in that they beleeve they eat this body of Christ , which is to destroy it : as 1 Cor. 6.13 . And this beliefe of Christs corporall presence as aforesaid , destroyes spirituall communion with Christ , and with the Holy Ghost , and consequently the Article of faith concerning the Communion of Saints . For Christ saith to his Disciples , * I tell you the truth , it is expedient for you that I goe away : for if I goe not away , the Comforter will not come unto you : but if I depart , I will send him unto you . So as to beleeve Christ to be corporally present on earth , and that men have by that meanes a corporall communion with him , doth debarre such men from all communion of the Spirit of Christ. And ‡ If any man have not the Spirit of Christ , the same is none of his . He hath not Christ , that hath not his Spirit : and he hath not Christs Spirit , that rests in the beliefe of Christs corporall presence on earth , as before . For except I depart ( saith Christ ) that is , except I be absent from you , as concerning my corporall presence , the Comforter will not come unto you . And thus by a false beliefe of the very manner onely of Christs presence in the Popish Eucharist , Christ the Foundation is overthrowne . And this errour de modo , of the manner of being onely , overthrowing the Foundation , must needs be a Fundamentall errour , if any errour may be said to be Fundamentall . My Second Instance is about Christs humane Nature , de modo Subsistendi , of its manner of subsisting in the Person of the Son of God. For to beleeve , that it is either after the manner or way of Commixtion , or by adherence , as one thing cleaving to another , or Inherence , as an Accident in the Subject , or by Conversion into the divine nature , or by Concomitancie , as Bellarmine saith , Christs divinity and soule is present with his body in the Eucharist by Concomitancie : all these manners doe destroy the personall union of Christs two natures in one person . As those two Hereticks , Nestorius and Eutiches , the one condemned in the Councel of Ephesus , the other in the Councel of Chalcedon , the later for holding , that Christ had but one Nature , the humane converted into the Divine Nature : the other , that Christ had two Persons : both these destroyed Christ the Mediator , who is not a Mediator , unlesse he be both God and Man in one Person Christ. So Bellarmines devise in holding Christs divine nature , and humane soule to be present in and with that body , which they frame unto him in the Masse , by way of Concomitancie , as being inseperable companions : destroyes the Sacrifice of Christs Passion , wherein the soule of Christ was in death seperated from his body , untill his Resurrection . Now the Papists say , they offer up Christs body in the Masse , as representing the Sacrifice of his death and Passion . Which how can it be , when they say his soule is by concomitancie with his body offered up ; So as all this while there is no representative , or Commemorative , much lesse a propitiatory Sacrifice of Christs death , Seing in that body ( as they say ) Christs soule is inseperably present ? And againe , to say Christs divine nature is present with that body of Concomitancie , this destroyes the Personall union . For Concomitancie is no personall union of the two natures , concomitancie being but an accompanying of each other . Whereas the divine nature of Christ doth not accompany the humane nature , but assumes it : and the humane nature doth not accompany the divine , but subsists in it . Thus it is cleare , that the Consideration of the manner of being onely may possibly prove to be Fundamentall in the Faith. L. p. 37. All , which pertaines to Supernaturall , Divine , and infallible Christian faith , is not by and by fundamentall in the Faith to all men . P. You told us * before , That things not fundamentall , yet to some mens Salvation are necessary : and here , that all that pertaines to Christian faith is not fundamentall in the faith to all men . It seems you have some peculiar way to heaven , which is not common to all . But take heed , least leaving the common road-way of true Saving Faith , attended with a holy life , you fayle of heaven . ‡ I am the way , the Truh , and the Life , saith Christ. And is not Christ this way , Truth , and Life to all that are Saved ? Is not he to all such as are called , both Iewes and Greekes , Christ , the Power of God , and the Wisdome of God ? But what doe I speake to you of Christ , or what doe you speake of Christian faith , that know not what Christian faith is , otherwise , then as you discerne in it some thing , for which , in whomsoever you find it , you persecute it to the death ? L. p. 39. If new Doctrines be added to the old , the Church may be changed in Lupanar errorum , which I am loth to English. P. Nay , are you not ashamed to English it ? For this you Speake of the Church of Rome : and you have told us , that the Church of England and of Rome are one and the Same Church . And now you Say , If new Doctrines be added to the old , the Church may be changed in Lupanar errorum . And this the Church of Rome hath done , as you elsewhere affirme : She hath added new Doctrines to the old , and such new , as She doth with the old , a● men doe when they put on a new suit , make the old a Cast suit . But because you are loth to English in Lupanar errorum , for the reverend respect you beare to that Venerable Apostolick Sea , I will doe as much for you , as to English it : If new Doctrines be added to the Old ( as the Church of Rome hath done ) the Church may be changed into a Stewes of Errours . This Phrase you take out of Vincentius Lyrenensis his Sentence , quoted in the Margent : which is this in English , The Church by adding new Doctrines to the old , becomes a Stewes of impious and beastly Errours , which was before a Sacrary of chast and undefiled verity . Whence I note , how you , not onely smother some of his words , but smooth others , Saying , for , [ The Church becomes a Stewes ] The Church may be changed . So as herein you falsify the worthy Saying of Vincentius , when you make but a May be , of his , Is made . But let the Conclusion be , If a Church be turned Whore , 't is good that all should know her to be so in plain English , that they may avoyd her , and ( as Salomon saith ) * remove their way farre from her , and not come neere the dore of her house . And for this Cause have I taken the Paines to be your Translator . L. p. 39. Some Decisions , yea and of the Church to● , are made , or may be , ( if Stapleton informe us right ) without an evident , nay without so much as a probable testimony of holy writ . But Bellarmine falls quite off , and confesses in expresse termes , that nothing can be certaine by certainty of Faith , unlesse it be contained immediately in the word of God , or be deduced out of the word of God by evident consequence . And if nothing can be certain , then certainly no Determination of the Church it selfe , if that Determination be not grounded upon one of these , either expresse word of God , or evident consequence ●ut of it . ( And a little before ) Every wrangling Disputer may neither deny , nor doubtfully dispute , much lesse obstinately oppose the Determinations of the Church , no not when they are ( Dogmata deposita , Deposed Principles . P. Now all these Passages weighed together , do clearely and distinctly resolve themselves into these Conclusions : 1. That the Church may decide and determine some things , without any evidence , or so much as a probable Testimony of holy Writ ; and herein you consent and jumpe fully with that notorious Papist , and adversary of the once Church of England , Stapleton , whom the learned Dr. Whitakers publickly confuted in the Divinity Schooles in Cambridge , as his Works can yet testifie . And yet behold now the Church of England hath got a Champion in the Chaire of Canterbury ▪ who pleads for , and applauds that in Stapleton , which Dr. Whitakers , and many other learned Divines in England formerly have refuted . And for further Confirmation hereof , you tax Bellarmine as of untruth , where he confesses , that nothing may be certaine by cert●inty of Faith , unlesse it be contained immediately in the word of God , or be deduced thence by evident consequence . Whereupon you inferre , that if nothing can be certaine , then certainly no Determination of the Church it selfe , wanting expresse word , or evident Consequence out of it . Thus you condemne Bellarmines true Saying ( if by the Word of God he understand the Scriptum alone , and not his word unwritten ) and approve and preferre Stapletons false and hereticall sentence before it . Secondly , That things so decided and determined by the Church , without either evident , or so much as probable Testimony of holy writ , yet are so de fide , so firmely to be beleeved , as every wrangling Disputer may neither deny , nor doubtfully dispute , much lesse obstinately oppose . Consonant hereunto you ●ay at after ( pag. 224. ) The Determination of a Generall Councel ●●ring , is to stand in force , and to have externall obedience at least yeelded to it , till evidence of Scripture , or a Demonstration to the Contrary make the errour appeare , and untill thereupon another Councel of equall Authority do reverse it : And so also , pag. 226. &c. Where here I mention for clearer proofe of what you say here , but not to anticipate or prevent our fuller Answere , when we come to those places , where we shall supply our brevity here . L. p. 40. I hope A. C. will not tells us , there 's any Tradition extant unwritten , by which particular men may have assurance of their Severall Salvations . P. But what think you of it ? Will you tell us there is no such thing written in the Scripture , That true Beleevers may have assurance of their owne Salvation ? But if there be , why doe you forbid Preachers to meddle with it , considering the true and solid comfort which it bringeth to him that hath it ? As the 17 th Article confesseth , might it be suffered to speake out , and had you not put a gagge in the mouth of it . L. p. 43. Mine is , That the beliefe of Scripture to be the word of God , and infallible , is an equall , or rather a preceding prime Principle of Faith , w●th , or rather to the whole body of the Creed . P. How ? The Belief of Scripture to be Gods word , and infallible , no more but an equall , or rather a preceding prime Principle of Faith , with , or rather to the whole body of the Creed ? This is yours ( you say ) your Saying . And I beleeve it to be yours . For it is as like to one of your Sayings , as may be . For here you attribute no more credit to the Scriptures , then to the Creed , both equall , onely differing perhaps in point of some precedencie of time , or So , with an , or rather equall , or rather preceding , the difference not great , if any . Thus doe you not equall a Church Tradition with the Divine Scripture ? For we have it by Tradition that the Apostles compiled the Creed , and each his Severall Article . And is this or any other Tradition of equall Credit with Scripture ? And is not the Scripture the Rule , whereby the Articles of the Creed are to be interpreted , which are no otherwise to be beleeved , but as they are agreeable to the Scripture ? So as ( for the Purpose ) if you goe no further for the Sense of the Article of Christs Descent into hell , then the very Letter of the Article , you can make no Sense of it , nor give any reason for it . And how then can you give a reason of your Faith in this particular ? Except you do beleeve it , because you do beleeve it , and because the words are , He Descended into Hell. But of this more by and by . L. p. 44. Some Traditions I deny not , &c. to be Apostolicall , but yet not fundamentall in the Faith. P. You might do well to point out unto us , which be those your Apostolicall Traditions , that we may distinguish them from those Traditions , which Rome calls Apostolicall . Or rather perhaps you admit of all those as Apostolicall indeed , but yet not Fundamentall . Surely if you can prove them to be truely Apostolicall , namely , that the Apostles delivered them immediately to the Church by word of mouth , why are they not fundamentall in the faith ? Why are not all bound to beleeve them , or give as much Credit to them , as to the Articles of your Creed , which you Say are fundamentall in the faith . L. p. 45. The Church of England taketh the words , He descended into hell , as they are in the Creed , and beleeves them without further Dispute , and in that Sense , which the ancient Primitive Fathers of the Church agreed in . P. Here a Question may be moved , 1. In generall , Whether a man taking up a matter upon such trust , as he gives equall beliefe unto it , as to the Scriptures themselves , doe not therein Sinne damnably . As making that a fundamentall ground of his Faith , which is not found to be in the Scripture . Secondly , in particular , Whether a man resting in the very Letter of the Article , He descended into Hell , beleeving th●reupon , as surely as he beleeves that God is in Heaven , that Christs Soule did locally descend into Hell among the damned there , having no regard at all to what the Scripture Saith of it , whether the Scripture Say any such thing , or no : doe not hereby make way for his owne Descent into Hell ? Or thirdly , Whteher you do as verily and firmly beleeve Christs Descent into Hell , as you doe his Ascent into Heaven , Seeing the Scriptures Speakes clearely and expresly of this , but not so of that ; and whether you are a● much bound to beleeve his Descent into Hell , because you find such words in the Creed , as his Ascent into Heaven , because you find it in the Scripture ? Now for Answere to all these together , I conceive , that to make any thing of the necessity of Faith to Salvation , besides what is found in the Scripture , is Sinne , and in particular to beleeve , that because it is Said in the Creed , He Descended into Hell , therefore Christ did locally in Soule descend into Hell , the place of the damned , without any proofe from Scripture , is Sin. My reasons are these : 1. Because this opens a gappe to men to beleeve humane Traditions to be of Faith to Salvation , as of equall credit and authority to the Scriptures . Now it cannot be proved , that the Creed it selfe , with its forme and words , and Articles , and Title , called The Apostles Creed , is other , then a humane Tradition , or that the Apostles composed the Creed . Secondly , This argues , as a too high estimation of a thing humane , as if it were autópistos , of selfe-Credit : so a too base estimation , and undervaluing of the holy Scripture , as if they alone were not the Rule of Faith , or not to be relie● and rested on alone for all matters concerning Christian Faith. So as to give Credit to any thing else besides the Scripture , as of equall Authority with the Scripture , ( as you make your Creed to be ) and not examining it by the Scripture , is a detracting from the Authority of Scripture , and consequently a denying of the Scripture to be the Sole Rule of Faith. For the Creed , it is either a part of the Scripture , or not a part : if it be not a part of Scripture ( as indeed it is not ) then all the Articles of Faith in it ( being but a small abridgement of Christian Faith , and so , of necessity , and in comparison of Scripture it selfe , very obscure , and Scanty ) are to be proved and illustrated from Scripture , the Sole Rule of Faith , and Tryall of all Truths . Thirdly , in Particular , to beleeve Christs descent in Soule into hell locally , must stand with some reason , and analogy or proportion of Faith layd downe in the Scripture . For Christ did or suffered nothing , but the Scripture shews the Reason , Cause , and End of it . For instance : Isaiah Saith , * To us a Child is borne , to us a Son is given . So the Angel to the Shepheards , ‡ To you is borne this day a Saviour which is Christ the Lord. This then shews the End of Christs Incarnation , namely for our Salvation . Then for his Death , ‡ He was delivered up for our Sins . And , § Forasmuch as the Children were partakers of flesh and blood , he also himselfe likewise took part of the Same : that through death he might destroy him that had the power of d●ath , that is , the Devil . And deliver them , who through feare of death were all their life time subject to bondage . So for his Resurrection , † He rose againe for our Iustification . So for his Ascention , It was that he might * send the Holy Ghost , and goe to prepare a place in heaven for all his . So for his Sitting at Gods right hand , ‡ There he makes Intercession for his people , rules as King his Church , in preserving , protecting , governing his people , and makeing his and their foes his Footstoole . But for any such thing , as Descent into hell , neither is it found in the Scripture , nor much lesse any reasons given there of it . Indeed Peter Speaking of Christs Resurrection , alledgeth Psal. 16. Thou wilt not leave my Soule in Hell : So in the English. In the Hebrew it is commonly taken for the Grave , not for the place of the damned . But will you take Peters exposition of it Speaking by Christs owne Spirit ? ‡ This ( saith he ) David Seeing before , Spake of the Resurrection of Christ , that his Soule was not left in Hell , neither his flesh did see Corruption . So then , this place ( Psal. 16. ) was by the Holy Ghosts owne Interpretation , a Prophecie of Christs Resurrection from the Grave , and not of any Descent into Hell , the place of the damned . For he is not said to rise out of hell , as you say he went downe into Hell , nor to ascend out of Hell , as you beleeve he descended into Hell. Will you have a particular Article of Christs descent into Hell , and shall you not need another Article for his Ascent out of Hell againe ? And the Apostle saith , § Christ descended Eis tà katótera mère tes ges , to the lowest parts of the Earth , which is spoken of his humiliation to the Death , and the Grave : but here is no word of his Descent into any such place as Hell , the place of the damned . But admit your Faith to be true , that Christs Soule descended locally into Hell : I aske , to what end or purpose ? Can you shew any Reason from Scripture for this ? Will you say , his Soule went thither to suffer ? Surely that had its * Consummatum est upon the Crosse , there it was finished . Will you say , he went to triumph over the Devil in his owne D●nne ? That was also done on his ‡ Crosse , as on his Triumphall Chariot . And can you give any reason why Christ should descend into hell in regard of us ? What ▪ that so he might deliver our Soules out of Hell ? Surely this also was done in his ‡ Death . And againe , if it were necessary that Christs soule should goe locally into hell , to deliver our soules : then also it was necessary for his body to descend into hell , to deliver our bodies from thence . For he came to redeem our bodies , as well as our soules . Or what els can you Say ? Certainly what ever you can invent , the Scripture will presently discover the vanity of it . But for my part , I dare beleeve nothing concerning Christ , and my Salvation , but what the Scripture hath revealed . But the Scripture hath revealed no such thing , as the Descent of Christs Soule into Hell locally . But you will then object unto me , Do I not beleeve my Creed , and every Article in it ? I answere , I doe . Why then ( say you ) Doe I not beleeve the Article of Christs Descent into Hell ? I say , I doe , being understood , or expounded according to the Scripture , and the Analogy of Faith therein . How is that ? Christ dyed , and in his Passion he suffered the Torments of Hell in his † Soule on the Crosse , and in the Garden . But his Descent into Hell is set after his buriall . And doe you not know , that the ancient Heathen used to put Hádes for the state of the dead . So as katelthein eis hadou , is to goe , or to abide in the state of the dead , which Christ did for 3. dayes , and then arose againe and revived . So as the Article shewes the continuance of Christs being dead and buried , till his Resurrection . Againe , you know the Nicene Creed mentions onely Christs buriall , and no Descent into Hell : and Athanasius his Creed , katelthen eis hadou , He Descended into Hell , without speaking a word of his buriall . All which doe confirme what I say , that christ in being buried , remained so long in the State of the d●ad , his soule seperated from his body : and being said to D●scend into Hell , hades signifying also the Grave , thereby is meant his being buried for so long a time , till his rising againe . As it is said in the next Article , The third day ●e rose againe from the dead , that is , from the Grave , where he abode in the state of the dead . Now I have given you a reason of my Faith : Can you give one reason of yours , concerning this Article , as you take and beleeve it with your Church of England ? Show but one reason , or shadow of a reason out of Scripture . Nay , except you bring every Article of the Creed to the examen or tryall of Scripture , for the staying and establishing of your Faith , you may run into many monstrous errours . What doe you beleeve concerning Christs death ? You beleeve that hee dyed . But for whom ? Whether for the Elect onely , in Gods Purpose , Account , Appointment , Acceptance : or universally for all men , Elect and Reprobate ? I tell you , my Lord , if you beleeve that Christ dyed for all men universally , as well for the Reprobate , as the Elect , you destroy both Gods Grace in giving Christ for his people onely , the Elect , and also the merit and eff●icacy of Christs death . The Scripture shewes these things aboundantly . But I mention this onely by the way . Againe , What doe you beleeve concerning the holy Catholicke Church ? You beleeve ( I dare say ) and you doe say it , that * the Catholicke Church on earth , consists visibly of all Prelates , and those that are subject unto them , as one intire Body . This is your Faith. But if you examine this by the Scripture , you will find it to be an Errour no lesse soule then false , as hath been shewed . So , doe you not beleeve the Article of the Communion of Saints ? You doe . But who are your Saints on earth ? You will hardly allow any Saints on earth , till after their death , they be Canonized by his Holinesse at Rome . Nay in plaine termes you persecute both the Saints themselves , and their Communion . Can you indure such as but professe holinesse ? And for their Communion , doe you not hunt out and persecute Private Fasting and Prayer among the poore soules of Christ , when publick they can have none , and no other remedy or weapons are left them to defend themselves withall against your bloody Cruelty ? So as the truth is , you neither rightly beleeve the Holy Catholicke Church , nor the Communion of Saints ; but are a notorious both denye● and persecuter of both . And therefore we see what a necessity there is , that we should bring the Articles of the Creed to the Standard Rule , the Scripture , both as the surest and safest way , yea and the onely way to preserve our Faith from Errour . But you object the Fathers for the Sense of this Article of Christs Descent into hell , as you beleeve it . What if they beleeved so ? Is their example a sufficient Rule for us ? We must examine their sense they held of it , by the Scripture . If it be not according to the Scripture , we reject it . The Fathers might for a time hold an erronious generally received opinion , before it came to be controverted , and well sifted and examined by Scripture . But they were ever ready to have their faith , and opinions tryed by the Scriptures . All the ancient Fathers were of this mind and spirit . As before * Pelagius his time , the Fathers spake too liberally of Mans Free-will : which after , upon his Heresie , they reformed , and by Scripture abundantly confuted the Pelagians , and especially Augustine ▪ Ierome , Prosper , Fulgentius , Hilarius , and others . And Augustine inticing a Donatist to dispute about that Heresie , Saith unto him , Ratione agamus , divinarum Scripturarum authoritate agamus : Let us dispute the matter by Argument , let us be guided by the Authority of the Divine Scriptures . Not what I , and thou Say , but what Christ Saith . And this was the Spirit ( I say ) and practise of all the Fathers in such cases . So as if this Article of of Christs descent into hell had been by occasion of controversie about it well searched into , and examined by the Scripture : no doubt but the Fathers would therein have regulated their Faith according to the truth of Scripture . But the Church of England ( say you ) holds and beleeves that Article , as you doe . No marvaile , when you doe . And should you hold otherwise , must it not doe so too . And yet we have but your bare word for it . But you will alledge your Article , That Christ went downe into hell . But we must examine your Article by the Scripture . And it is not the sound of your Article , but the sense , and that it agreeth with Scripture . But we have shewed , that no such thing is in Scripture . And you tell us withall , what Mr. Rogers upon the Articles saith of this ; That then ( Then I say ) in diebus illis , the Church of England was not resolved of this Article : and he was then the Arch-bishop of Canterbury his Chaplein , your Predecessor Richard Bancroft . But now your Lordships bare word is enough to Sway the Ballance , which before stood but in aequilibrio in an even peize , not resolved ; but now resolved . But this I can tell you , what ever your Church of England now beleeves , there is ( and I hope a good sound Church of Christ ) yet in England , that beleeves the Creed , and all the Articles thereof , and this in particular , no otherwise , then they find them agreeable to the Scripture , and the Analogy of Faith. And this is agreeable to that , which once a ‡ Prel●te of England said , By the generall conf●ssion of all Antiquity , Traditions must he warranted by the Scriptures , or els we must reject them . And Isidore saith : A Prelate , if he teach or command any thing , besides that which is evidently cammanded in the holy Scriptures , let him be taken for a false witn●ssie to God , and a committer of Sacriledge . But looking a little further , I find you confessing , That the Church of England hath not determined as yet either way by open Declaration upon this Article . No , hath she not ? How then doe you affirme , and would perswade us , that you beleeve , with the Church of England that Christ descended into hell , without any further Dispute ? We hope therefore it will not be long , before your Declaration come forth with a Definitive Sentence , determining the sense of this Article one way or other . And the rather , because in the late Declaration before the Articles , wherein this Article of Christs going down into hell is particularly set downe for one , they are declared to be of ambiguous sense , and yet men must hold to the letter of the Article . So as by that Declaration we are lesse resolved of the Articles , then before . A new Declaration therefore we would faine see , which is cleare , Declarative , and Determinative ; and therein tell us , whether Christs Soule descended into Hell , the place of the damned , or into Purgatory ▪ the Suburbs of hell , and whether Locally , and for what end and purpose ( because the Scripture is altogether silent in this whole mystery ) and whether you find hell to be in the Center of the Earth , or no , because your Article saith , He went down into hell , &c. But in the mean time , I have for my part ingenuously given you a reason of my Faith touching this Article , which I am so resolved on by the Scripture , that whatsoever Declaration you or your Church of England shall set forth to the contrary , I must crave pardon if it be not of the same faith with you . And thus farre you allow any in the Church of England this liberty , for your words are , * Is it not lawfull for any in the Church of England to say , I conceive thus or thus of it , & c ? Although you adde L. p. 51. It is one thing to hold an opinion privately , within himselfe , and another thing boldly and publickly to affirme it . P. I doe , I confesse , boldly and publickly affirme this my faith concerning this Article , which my faith I doe assure my selfe is true , being grounded upon good and cleare evidence of the Scripture , on which my faith is built , and not upon any thing of humane Authority . And in making open confession of this my faith , I doe therin follow the Rule of Scripture , which saith ‡ Bretheren , if any of you doe erre from the Truth , and one convert him : Let him know , that he which converteth a Sinner from the errour of his way , shall save a Soule from death , and shall hide ● multitude of Sinnes . Now what know I , that this Declaration of my Faith with Reasons from the Scripture , may by Gods grace be a meanes to convert , if not your Lordship from your errour , yet others , or may preserve them from falling into it , being dangerously entred into it by such an example , as your selfe And however , if it be lawfull for you boldly and publickly to affirme such things of beliefe , which are not found to be in Scripture : why may it not be as lawfull for me boldly and publickly to affirme the Contr●ry ? But the Scope of your Speech ( as I conceive ) is , to maintaine your practise in punishing in High Commission , such as expound this Article by and according to the Scripture ▪ L p. 53. For that all the Positive Articles of the present Church of England , are grounded upon Scripture , we are content to be judged by the joynt and constant beliefe of the Fathers , which lived within the first foure or five hundred yeares after CHRIST , when the Church was at the best , and by the Councels held within those times , and to submit to them in all those points of Doctrine . P. But first ( as is before noted , as you give accasion ) why have you made your Articles to be Dípsucoi , of a double sense . So as in that respect , how can you call them Positive , being so perplexed in themselves ? And againe , Whom doe you meane here , by , Wee ? I suppose you and your church of England . You are contented to be Judged by Fathers and Councels within the first 500. yeares , whether your Church-Articles be grounded on Scripture or not . Are you contented so indeed ? Then you must be contented to undergoe the Censure of departing both from the judgement of the Scriptures , as disavowing them for the onely rule of Faith and Doctrines to be tryed by : and also from the joynt and constant beliefe both of Fathers and Councels within the first 500. yeares . For their joynt , constant , and unanimous beliefe was , that nothing besides the Scripture , is to be Judge in matters of Faith. And if you want leasure to read the Fathers , doe but peruse the learned Discourses and Disputes of the Divines of the Church of England before your being a Prelate , as Dr. Carleton of the Church , De Ecclesia , Dr. Whitakers forementioned , Dr. White his way to the true Church , Dr. Bilson , yea and all those that have written of these Controversies , and they will abundantly show this , that it was ever held as a Principle , and therefore not to be denyed , nor needfull to be proved ; and which Dr. Carleton in his said Book proves never to have been altered , till in and by the Councel of Trent , That the Scripture is the sole rule of Faith. But thus you and your Church of England are contented to be one and the Same Church with Rome , in refusing the Scripture as the Sole Iudge of your Doctrines . But will you be judged by the joynt and constant beliefe of Fathers and Councels within the first 500. yeares , whether your Articles about Grace , Election , Predestination , &c. bearing ( as you Declare ) a double and opposite sense , in their Pelagian and Arminian sense be according to the Scriptures , or no : If I name onely Augustine , who was Pelagionorum Malleus , that Hammer to knock down the Pelagians , both the Fathers and Councels within those first 500. yeares did joyntly and constantly professe that which he writ to be the Beliefe of the whole Church , it was so clearely and fully proved out of Scripture . In so much as you may read in the Histories of the Councels , as in Binius , how that some Councels and Bishops of Rome set downe Large Passages in Augustins Tracts against the Pelagians , as the Jugement of the Catholick Church , and the particular Decrees and Acts of such and such councels . If then you will stand to the Judgement of those ancient Fath●rs and Councels , then you must at their Barre hold up that hand , which was a chiefe instrument in drawing up the said Declaration , which hath so enigmatized and darkened the Articles , as they have no other Light left , but a kind of twilight , which inclines rather to the night , then to the day , rather to favour the Pelagian Heresie , then the Orthodox verity . But this being your language all along , that you put not onely your Articles and the Articles of the Creed , but the Mysteries also of the Scriptures to the Iudgement of the Primitive Church , Fathers , Generall Councels , we will Supersede from speaking more of it in this place . Again , where you say , that the Church was then at the best : if you understand it , during the age and time of the Apostles , 't is most true : but if of the Succeding ages within 500. yeares , we may doubt of it , or rather resolve the contrary : unlesse you meane it comparatively to the ages after that , wherein Antichrist and the Mystery of Iniquity began more brightly to shine forth and display themselves in the Roman Sea , both in corruption of doctrine , and of Gods worship , beyond all excesse . For you may know , that within the space of the first 500. yeares , the Church was so overgrown and pestered with the heresie of Arius , as the world groaned under it , wondering it was become an Arian ; as Hierome speakes . Totus ingemuit mundus , miratus se factum esse Arianum . And among many corruptions , and much unsoundnesse in Doctrine , what multitudes of Superstitious devises , and heathenish Customes , not onely crept but crowded into the service of God ? Which Heathenish Rites ( as we find in B. Rhenanus his Annotations upon Turtullian ) were by the Christians in a kind of carnall policie admitted , both because many ancient men being converted to Christianity ( such as it was ) could not easily part with their old Customes : as also that thereby they might draw other of the Gentiles to become Christians . Just such a policie , as our new Doctors , ( I meane of your Church of England ) have used , in a pretence at least , making us beleeve , that coming as neare as you can to the Papists in their Ceremonies , you shall thereby bring them to the Church . And surely this is the ready way either to bring Papists to your Church , or you to their Church . But ( I say ) the Church was so pestered with Rites and Ceremonies even in Augustins dayes , that he complained , that Christians were now in a worse case and condition , under the Gospel , then the Iewes were under the Law : for though their yoake was grievous , yet those Leviticall rites were of Gods owne ordaining , and commandement , but Christians ( saith he ) are brought under an intolerable yoake of Ceremonies of mens devising and imposing . But now on the other side , if I should enter into a Comparison between the Reformed Churches since Luther , and those Primitive and ancient Churches as aforesaid , I know it would be very tedious to your Lordship and extremely move your Patience ; especially if I should by many degrees preferre Calvin , Bez● , Zanchius , Iunius , and many hundred more Worthies both for learning and piety , and chiefly for Soundnesse in Doctrine , in the Reformed Churches , beyond the Seaes , yea and not a few , on this side , as Cranmer , Ridley , Latimer , Hooper , all Martyrs , Iewel , Whitakers , Reynolds , Perkins , with infinite more , and all within one Century , before such as those Centuries aforesayd produced , whose Names for Envy-sake I forbeare to mention . Lastly , you say , you are content to submit to them in all those points of Doctrine . If you be , then for Shame cleare away those Cloudes , which the said Declaration hath over-cast your Articles withall , and cast away your Arminian Pelagian sense , and take off your Suspension of them , and let them speak one single truth , as they formerly did , and as all understood them , according to the Scriptures . L. p. 62. The Catholicke Church we beleeve in our Creed to be the Society of all Christians . P. What you beleeve is one thing . But we beleeve the Catholicke Church of Christ in the Creed to be the number and Society of all the Elect , as the next Article expounds it , The Communion of Saints : but not that Company of all Christians which you name and meane , Christians in name and profession , tag and ragge , pell mell , good and bad , Papists and Protestants , of which the greatest number are no true living members of the true Catholick Church , the mysticall body whereof Christ is the Head , and which by Faith onely we apprehend ( for we beleeve the Holy Catholicke Church ) but cannot discerne with our bodily eyes , as we doe a visible Object . This is that * Church which Christ loved , for which he gave himselfe , that he might sanctifie and cleanse it with the washing of water by the word , to present it to himselfe a glorious Church , not having spot or wrinckle , or any such thing , but that it should be holy and without blemish . This we beleeve to be the Holy Catholicke Church , and no other . But thus indeed ( as you tell us before ) you make wider the Gates of the Catholicke Church , then ever Christ made them ; or rather indeed you exclude the Catholicke Church of Gods Elect , and set up a new Catholicke Church , which may be seen , but ought not to be beleeved . L. p. 66. Agreed on for me also it shal be , that Gods word may be written , and unwritten . P. Agreed on ? with whom ? Even with no lesse , then Bellarmine . For in the very next words you give us the reason , why it is agreed upon for you , that Gods word may be written and unwritten . For ( Say you ) Cardinall Bellarmine tells us truely , that it is not the writing or Printing , that makes Scripture the word of God , but it is the Prime unerring Essentiall Truth , God himselfe uttering and revealing it to his Church , that makes it Verbum Dei , the word of God. Doth Bellarmine say so ? And that truely ? And to what end , I pray you , doth the Cardinall say so ? Is it not to overthrow the Scripture for being the Sole word of God , and to bring in another word of God , which he calls verbum non Scriptum , an unwritten word , that is , a word besides the Scriptures , and equall to the Scriptures , which is Romes unwritten Traditions . And to this end and purpose Bellarmine using these words , doth he tell you truely , and is this the reason , for which it is agreed on for you , that Gods word may be written , and unwritten ? Now though it be true , that that which is spoken by God , is his word though it be not written : yet to us there is now no other word of God , but that which is written , that which is contained in the Scriptures . And this word written is that alone , which our Faith is grounded and settled upon . According to that of Iohn : * Many other Signes truely did Iesus in the presence of his Disciples , which are not written in this Booke : But these things are written , that ye might beleeve , that Iesus is the Christ the Son of God , and that beleeving , ye might have life through his Name . So as we are not to inquire further , what Christ spake , or did , besides what we find written . But your Lordship tells us before , of certaine Traditions Apostolicall , which it seems are that word of God ▪ which may be unwritten . For you say : ‡ If the Scripture be a Foundation , to which we are to goe for witnesse , if there ●e doubt about the Faith ; and in which we are to find the thing that is to be beleeved , as necessary in the Faith : we never did , nor never will refuse any Tradition that is Vniversall and Apostolicke , for the better exposition of the Scripture . And to this place you referre that which you say , pag. 58. As for Tradition , I have said enough for that , and as much as A. C. where 't is truely Apostolicall . From which words , first we observe , that you make but an If , of the Scripture as a Foundation , If the Scripture be a Foundation : and , If in it we are to find the thing that is to be beleeved ; as If it were to be found in any thing else . And Secondly , how home you come to A C. the Jesuite , in admitting Tradition Apostolicke to expound any doubt about the Faith : and so with Bellarmine you are agreed for a word of God unwritten , as well as written . And you further adde here ( pag. 66. ) Speaking of the Scriptures : their being written gave them no Authority at all , in regard of themselves . Written or unwritten the Word was the same . But it was written , that it might be the better preserved , and continued with the more integrity to the use of the Church , and the more faithfully in our memories . So you . Now 't is true , that by the writing of the Scriptur●s Gods word contained therein is preserved , continued in integrity , and the more faithfully kept in our m●mories . But is thi● all ? Nay the very writing of them , though it added no Authority to Gods word in regard of it selfe , yet as the Scriptures are to us , Gods word , is of the greater Authority , because written . For we acknowledge no other word of God as t●e Rule and Foundation of our Faith , but what we find written in the holy Scriptures . This is that word of God which is authenticall , of Authority to his Church ; and therefore Authority to us , because written . So as your unwritten word , wherei● you agree with Bellarmine , and your Apostolicke Traditions , wherin you come home to your A. C. the Jesuite , we receive none of them all as authentick , or to have any thing to doe to expound the Scripture in any doubt about the Faith. But if you can shew us any Traditions Apostolick , we will by your leave examine them by the Scriptures , and not the Scriptures by them . You name baptizing of Infants for a Tradition Apostolicke . We doubt not but the Apostles baptized the Infants of beleeving Parents . For the Infants or Children of such are * holy , as the Apostle sheweth ; And so they belonged to the Covenant . And as the Children of the Jewes in the old Testament were circumcised , as pertaining to the Covenant and promise made to Abraham and to his Seed : So Baptisme , succeding in place of Circumcision , as a Seale of the Same Covenant , belongs to all Children of beleeving Christian Parents . As the Apostle saith , ‡ Therefore it is of Faith , that it might come by Grace , and the Promise might be sure to all the Seed , not to that onely which is of the Law , but to that also which is of the Faith of Abrah●m , who is the Father of us all . So as beleeving Christians have the same interest in the Covenant with Abraham , and their Children or Infants have the like priviledge of Baptisme , as the Infants of the ancient Israelites had for Circumcision . Therefore the Baptizing of Infants was certainly practised by the Apostles , as well as the baptising of beleeving Parents . So as we doe not baptize Infants , because you tell us it is a Tradition Apostolicke , but because it is as clearely and firmely grounded in the Scripture , as the baptizing of beleeving Parents . We exclude therefore whatsoever Word unwritten , or Traditions Apostolicke ( as you call them ) as being either partiall or equall Rules of Faith with the Scriptures , as Bellarmine calls them , or as Interpreters and Iudges of the Scripture in doubts about Faith , as you are bold to affirme . We have no word of God , but the Scripture : we acknowledge no Traditions Apostolicke , but what we find they delivered in Scripture . The Prophets in the old Testament sent Gods people to the Scripture , for information , instruction , resolution in all matters of Faith , and Cases of Conscience . ‡ To the Law and to the Testimony ( Saith Isaiah ) if they Speake not according to this word : it is because there is no light in them . He Saith not , To the Traditions of our Fathers , but , To the Law , and to the Testimony , Gods word written . Els , there is no light in men ; they are blind guides , that in matters of Faith lead us any where , but to , and by the Scriptures . And the Prophet Ieremiah : They have rejected the word of the Lord , and what wisedome is in them ? All wisdome , without this word of God , is foolishnesse : all knowledge , without this , is ignorance and blindnesse . So our Saviour Christ : ‡ Search the Scriptures , for in them ye thinke to find eternall life , and they are they , which testifie of me . So as Christ allowes us no other Testimony of him , and of Faith in him , but the Scriptures . We must erunan , Search them , not the Archives , or Sacraries of blind Traditions though guilded over never so faire with the name of Apostolick , nor of any pretended word of God unwritten . And Christ answereth the Lawyer , when he asked ‡ what he should doe , to inherit Eternall life : What is written in the Law ? How readest thou ? And the Apostle , § That none presume above that which is written . And , † Whatsoever things were written afore time , were written for our learning , that we through patience and comfort of the Scriptures might have hope . And Peter : * We have a more sure word of Prophecy , ( to wit the Scriptures of the old Testament ) whereunto ye doe well , that ye take heed . In all which places , and many more , the Scripture is still commended to us , as the onely absolute , sufficient , perfect and compleat Rule of our Faith in all matters , or doubts of Faith touching our Salvation , So as it hath no other interpreter , but it selfe , not any Tradition , not any word unwritten . But of this you will give us occasion to speak more at after . L. p. 72 , 73. Faith is the gift of God , of God alone , and an Infused habit , in respect whereof the soule is meerely recipient . The Sole Infuser is the Holy Ghost . Till the Spirit of God move the heart of man , he cannot beleeve . P. I confesse , when first I read these words , I began to muse with my selfe , and to argue thus : What , is my Lord of Canterbury turn'd Orthodox , no Arminian , in the Doctrine of Grace ? But looking a little further , and observing both the Authors you alledge ( as Stapleton , a great man with you , and other Popish Authors ( as is usuall with you throughout your Book ) and also considering of what Faith you here Speak , I changed my conceit , and found that you were no Changeling For wheras I thought that all this faire ●●ourish of Faith is the gift of God , of God alone , A habit infused , The Holy Ghost the Sole Infuser , The soule meerely recipient , Till Gods Spirit move mans heart , he cannot beleeve : had been meant of that Grace , of Saving and Iustifying Faith , which the Scripture teacheth , and particularly the Apostle , Ephes. 2.8 . By Grace ye are saved through Faith , and not of your selves : it is the Gift of God , &c. I imagined ( I say ) that as you used the Apostles very words , and the Language of Scripture , so you had done it in the sense and mind of the Apostle , and of the Scripture , which Speaks so of the Saving and Iustifying Faith. But when I found the contrary , I confesse I blushed at my folly , in having such a conceit of you , having had so much experience both of your usuall perverting of Scriptures , and your corrupt sense throughout your Book , and considering that light and darknesse cannot stand together , and how you h●ve altogether suppressed the Preaching of the Doctrines of Grace , and finding that all this Faith you Speake of , is nothing els , but that historicall Faith in beleeving the Scriptures to be the word of God , which beliefe is common to the very Reprobates , and Devils themselves , who * beleeve and tremble Phristou●i , they quiver and Shake , as when mens teeth Chatter in their head in extreme cold . And yet how doe you abuse the Scripture , and your Reader , in giving to this Faith those peculiar Attributes , which are proper and peculiar to the onely Saving Grace of Saving Faith , the Sole Infuser , Giver , and worker whereof is the Holy Ghost ? Tell me , how come the Devils to that historicall faith , whereby they beleeve the Scripture to be the very word of God , and all things therein to be most certainly true , and so all those plagues written therein , and threatned against Reprobates and Devils , shal be most certainly inflicted , in beliefe whereof they tremble ? What , have they this Faith given them of God , and is the Holy Ghost the Sole Infuser of it , or any Infuser of it at all ? And yet I say , This historicall faith is that which you Speake of here . For you do in that 16 th Section , consisting of about 30 leaves in folio , Speake of that Faith alone , which beleeves the Scripture to be the word of God , the onely subject of that long and tedious Discourse , wherein you have spent so much sweat to so small purpose . And the words immediately preceding doe shew this . And your words immediately following are to confirme it , which you alledge out of Stapleton , Saying , The Holy Ghost did not leave the Church in Generall , nor the true members of it in particular without Grace to beleeve , what himself had revealed , and made credible . Wherupon you inferre a little after : Till the Spirit of God move the heart of man , he cannot beleeve , be the object never so credible . Thus we see your mind at full , what Faith , what Gift of God , what Grace , this is , which you Say none but the Holy Ghost giveth to his Church ▪ namely , not that faith , not that gift of God , not that Grace , not that worke of the Holy Ghost , whereby a man comes to beleeve in Christ , and to be indued with the Grace of Regeneration , and Sanctification , the proper worke and gift of the Holy Ghost , whereof the Apostle speaketh in the fore-cited place : but such a faith , such a grace , as the * Councel of Trent professeth and aloweth , and so , that which Stapleton , and all other Pontificials write of , which is common to all wicked men and Reprobates , as we have elswhere fully proved . L. p. 75. The world cannot keep a man from going to weigh the Scripture at the Ballance of Reason , whether it be the word of God , or not . ‡ For the word of God , and the Book containing it , refuse not to be weighed by Reason . And , ( pag. 76. ) For Reason by her own light can discover , how firmely the Principles of Religion are true : but all the light Shee hath , will never be able to find them false . P. 'T is ●rue , that mans naturall Reason , being not bridled by grace , is so head-strong , that the world it selfe cannot restrain it within its owne bounds , but will be medling . But yet , though Reason be not excluded from giving her voyce and assent to the Scripture , yet She must know her place , She must come in the Reere of all , and as a hand-maid , not as a Mistresse . Nor is it Reasons office to bring her ballance to weigh the Scriptures , whether it be the word of God , or not ; for herein She hath no negative voyce , but onely of assent : So as in this respect ; as a Judge , Gods word refuseth to be weighed by Reason : much lesse can it be true , that Reason by her own light can discover , how firmly the Principles of Religion are true . For mans Reason being but Naturall , and Gods word Supernaturall , there is no proportion between them , and Reason can no more judge of Scripture in this respect , then a blind man can judge of colours . So as Reason must not come in with her ballance and weights , till a man be illuminated by the Scriptures themselves , and by the Spirit of God ; and then being convinced of the truth thereof , She gives her full assent , that the Scripture is the word of God. The Apostle saith , ‡ The naturall man receiveth not the things of the Spirit of God : neither can he know them , because they are Spiritually discerned . How say you then , That Reason by her own Light can discover how firmly the Principles of Religion are true ? Point blanke against the Apostle . § The Lord openeth the heart of Lydia , to attend to the things spoken of Paul. Now if the naturall man by the light of his naturall reason , receiveth not , nor is thereby capable of the things of the Spirit of God contained in the Scripture , but that they are foolishnesse unto him , untill God open the heart , and * reveale those things by his Spirit ( as the Apostle saith ) then Reason cannot judge of Scripture by her owne light . For what is Reasons light in a naturall man ? Surely darknesse it selfe , unto Spirit●all things . Ye were once darknesse , saith the Apostle . Darknesse in the very abstract . Mans naturall understanding and Reason darknesse . And therefore as Christ saith , ‡ If the light that is in thee be darknesse , how great is that darknesse ? And Rom. 8.5 . They that are after the flesh , tà tes sarkòs phronousin , doe savour the things of the flesh : but they that are after the Spirit , the things of the Spirit . Spirituall things are as unsavory to a naturall mans Reason , as wholesome meat is to an aguish palate . They are unto him * moría , foolishnesse , saith the Apostle . And Rom. 8.6 . § The wisdome of the flesh is death , “ and ekthrà , emnity against God ; and it is not subject to the Law of God , neither indeed can be . Ye saith Ieremy , † Every man is brutish in his own knowledge . Can you then hale the Scripture to the barre of mans naturall Reason , which is brutish , to be judged by it , whether it be Gods word , or no ? And David saith , * Surely men of low degree , are vanity . Yea , say you , Men of low degree : but not so , men of high degree , of learning and parts . But take all with you : Surely men of low degr●e are vanity , and men of high degree are a lye : to be layd in the ballance , they are altogether lighter then vanity . What , men of low degree , vanity ? and men of high degre a lye ? Yea Surely , yea altogether lighter then vanity it selfe , being ●ayd in the ballance . But in what ballance ? In the uneven ballance , with the false Scales of your naturall Reason ? No : but in the § Ballance , and with the weights of the Sanctuary your Reason must be weighed . And this ballance of the Sanctuary is the Scripture . If then your Reason must be weighed at the ballance of the Scripture , and there be found too light , yea lighter then vanity , yea altogether lighter then vanity , yea , Surely altogether lighter then vanity , yea a very lye : then what weights can your Reason bring , being altogether lighter then vanity it selfe , whereby to weigh the Scriptures ? Or how shall Reason , which is a lye , with her unequall Ballance , and false weights weigh verity it selfe ? But if all this will not put you out of conceit of your naturall Reason , as an incomptent Judge of Scripture to be the word of God ( which must needs argue the truth of Scripture , that mans Reason is blindnes , darknes , emnity against the truth , brutish , vanity , a ly , altogether lighter then vanity it self ) give me leave a little to put you to it . You perswade your selfe that you can by the strength and light of your naturall Reason judge , or weigh the Scripture , whether it be Gods word , and discover how firmely the Principles of Religion are true ( for had you been perswaded hereof by Gods Spirit , you would never have attributed so much to mans Reason ; but herein you have consulted altogether with flesh and blood , having no acquaintance certainly with the Spirit of truth , that leads his into all truth . ) Now then by the Same Reason , you may discover whether Christ be of God or no ; for he is the Summe , Substance , and Scope of the whole Scripture , and so is called * The word of God. And Christ Saith , Search the Scriptures , for these testifie of me . Doe you beleeve then that the Scripture is Gods word , and therefore true ? Doe you beleeve all things in it to be true ? And to be a word of wisdome , surpassing all the wisdome in the world ? Doe you beleeve this ? And that to obey and follow this word of God , is mans chiefe wisdome , and happinesse ? Doth your Reason apprehend this ? What say you then to that word of Christ , ‡ If any man will come after me , let him deny himselfe , and take up his daily Crosse and follow me ? Doth your Reason comprehend this ? Is it not durus sermo , a hard Saying , as that to the rich man , Vade , vende omnia , † Goe , Sell a●l , and give them to the poore , and thou shalt have treasure in heaven , and come and follow me ? But all Gods Saints doe thus . M●ses accounted the R●buk●s of Christ greater riches then the Treasures of Aegypt , and chose rather to suffer affliction with the people of God , th●n to enjoy the pleasures of Sin for a Season . § Paul accounted all his Prerogatives losse , and dung to win Christ. The Apostles forsooke all to follow Christ. You will Say , A few poore 〈◊〉 nets . Nay , Saith Aug. they forsook not onely what they had , but whatsoever they might have in the world . Abraham , when God called him , forsook his native Countrey ▪ and all his friends . Do you beleeve these men did wisely in doing this ? Doth your Reason apprehend so ? Do you thereupon Conclude , that this Scripture is Gods word , because it teacheth such things , as the doing whereof brings a man to true happinesse ? Can you then be content to follow Christ upon his Conditions , to forsake all , and take up your Crosse dayly , and follow him ? Can your Reason down with his , or your Stomack digest this ? Or will you Say , To forsake all , is but matter of Councel , not of Precept ? Yes certainly of Precept , in those things especially , the retaining whereof detaines us from Christ , and are a barre to come to him , and so to heaven . Si in Limine Pater jaceat , per calcatum perge patrem : Saith Ierome : If they old Father lye crosse the threshold to hinder thee from Christ , tread on thy Father to come to Christ. If any thing stand in our affections in competition with Christ , we must forsake it . * He that loveth Father , or Mother , or lands , or honours , more then me ( Saith Christ ) is not worthy of me . For ‡ the amity of the world , is emnity against Christ. Now if things in themselves good and lawfull , being loved above Christ , keep us from Christ , and therefore must be forsaken : then how much more , such things , as are in themselves evill , unlawfull , unwarrantable , for a man to keep , as being against Gods word , and against Christ , and against a mans salvation ? How then can your most refined Reason perswade his Grace of Canterbury to deny himselfe , to abandon all that Grace , to forsake his Hierarchy , as being emnity against Christ , and a Tyranny over his Church , and therewith to account all his Dignities as dung , to cease persecuting of Gods word , Ministers , People , to abandon his counterfet and hypocriticall Devotion in in will-worship , which is a vaine worship of God , and in stead of all these , to take up his Crosse dayly , and to follow Christ in obedience , in patience , in humility , in meeknesse , in holinesse ? Doth your Reason apprehend this to be good , to be the wisest and onely way to come to heaven and happinesse ? For this Gods word commandeth . Then either follow this word , as Gods word , or els never looke to perswade the world that your own Reason can with her own light discover how firmly the Principles of Religion are true . No , no , my Lord , away with these vain Speculations , and presumptuous Speeches , which have not one crumb of Salt in them . ‡ Will you professe you know God , and in works deny him ? Do you beleeve the Scripture to be Gods word , and yet by accounting the preaching of the Crosse foolishnesse , make God a lyer . But I will conclude with your last Clause : Reason ( say you ) for all the light she hath , will never be able to find the Principles of Religion false . Nay certainly , although you deny Reason any ability by her owne light to discover how firmly the Principles of Religion are true : yet we will not deny unto her blind impotencie a Speciall faculty in finding them to be false : not false in themselves , but yet false , in her own apprehension . For is not this one of the main Principles of Religion , to wit , to know Iesus Christ , and him Crucified ? This was the Apostles Chiefe Learning , § I determined ( saith he ) to know nothing among you , save Iesus Christ , and him Crucified . But ( saith he ) † The preaching of the Crosse is to them that perish foolishnesse : but unto us which are Saved , it is the power of God. And who are they that perish ? Such as are wise in their owne conceit , and prudent in their own understanding and Reason ; as the Apostle saith in the next words : for it is written , I will destroy the wisedome of the wise , and will bring to nought the understanding of the prudent ; Such as exalt their own understanding and Reason to such a height , as they presume therwith , as with a Ballance , to weigh , whether the Scripture be Gods word , or no ; and with the light thereof to discover how firmly the Principles of Religion are true . And when they have said and done all , their actions and practises doe plainly shew , that they reject and despise the Scripture , as being none of Gods word ▪ yea they Persecute , oppresse , and seeke all the wayes they can to destroy it , and utterly to quench the light of it . As will yet more clearely appeare by those things that follow . L. p. 77. Though this Truth , that the Scripture is the word of God , is not so demonstratively evident , à priori , as to enforce assent : yet it is strengthened so abundantly with probable Arguments , both from the light of nature it selfe , and humane Testimony , that he must be very wilfull , and selfe conceited , that shall dare to suspect it . [ And more plainly ] pag 80. The light which is in Scripture it selfe , is not bright enough , it cannot beare sufficient witnesse to it selfe . The Testimony of the Holy Ghost , that is most infallible , but ordinarily it is not so much as considerable in this Question ; which is not , how , or by what meanes we beleeve , but how the Scripture may be proposed as a Credible object , fit for beliefe . P. We are still in your 16 th Sextion , mentioned before , which continueth from p. 59. to 116. wherein are sundry passages ●o this purpose , whereof the last was one , and the rest we shall touch , as we meet with them . And here I cannot , ( though I said I would no more wonder ) but admire , that such Speeches should flow down so fast from the Sea of Canterbury , which is a mighty Catarrhact or distillation of the eye , drowning the sight , and flowing from such an abundant humour in the head , as it is like to turne into a Dropsie , possessing and putrifying the whole body , which if not prevented by some remedy from h●aven , must needs prove Epedemically mortall . You are the first Antagonist of Iesuites , that ever uttered such things , and you might well have given them leave to utter such base Speeches of the holy Scriptures , as more proper for a Jesuite , then one pretending the Faith of a Protestant . But the difference is not great , nor matters is much , which of you be the mouth , having all one Spirit , and being all one and the Same Church . So as being the Metropolitan of that Church , which with Rome is one and the Same : you have the greater priviledge to speake in the language of that pregnant Mother ▪ who is so * full of the names of Blasphemy against the word of God. Now is not the Scripture so demonstratively evident in it selfe , as to enforce assent ? What then shall doe it ? Probable Arguments from the light of Nature . But Nature is blind , as we shewed before of naturall Reason . And againe , how can that which is but probable , confirme that which is truth ? For the Scripture is Truth it selfe . As Christ saith , Thy word is Truth . Now there being strictly , no proportion between Probability and Truth : how can the Light of Nature , which you say is but probable , confirme that which is truth . And we shewed also how the Naturall man receiveth not the things of the Spirit of God , which things are contained in the Scripture . But you adde , Arguments from humane Testimony , confirme the Scriptures to be Gods word . That which is but humane , cannot strengthen that which is Divine . I receive not the Testimony of man , saith Christ. So the Scripture is so farre above humane testimony , that it can receive no strength from it , no more then God can receive strength from the creature , Gods word from mans word . And the Scripture , being Gods written word , is above Mans bare word . As Christ tells the Jewes , who took Christ for a meere Man : If ye beleeve not Moses his writings , how shall you beleeve my words ? Thereby implying , That Writings , the Scripture , are above mans words . Againe , humane testimony in Comparison to Gods word , is but a lye . For * every man is a lyer . Moreover , in saying , The Scripture is not evident enough to demonstrate it selfe to be the word of God , and to enforce assent : but being strenthened by Probable Arguments from the light of Nature , and of humane Testimony , 't is then wilfullnesse and pride to suspect it : Here you set the light of Nature above the word of Grace , probability above Truth , humane Testimony above Divine , Man above GOD. For Christ tells us , that the Scriptures beare witnesse of him : And you Say , the Scriptures are not sufficient witnesses of themselves , and so consequently of Christ , without mans testimony , So as hereby you disable the Scripture , as being an incompetent witnesse of Christ , because not evident enough in themselves without humane Testimony , So as how you can cleare your selfe from blasphemy , I see not . But this is but one degree . For you adde , The light which is in Scripture is not light enough , it cannot beare sufficient witnesse to it selfe . Now you open your mouth a little wider to blaspemy . But we shall have yet more of ths Suffe out of your Wardrobe . Of which I may say this by the way , That you bewray how grosly and palpably blind you are in discerning the Scriptures glorious brightnesse , being like that Woman in Lipsius , who being blind her selfe , blamed the house she was in for being very darke : So you , because you are blind your selfe , the * god of this world having blinded your eyes : therefore you blame the holy Scriptures of GOD for being darke , not bright enough to to beare witnesse to it selfe . Why , Surely all light is Sui index , & sui Communicativum , it is a witnesse to it selfe , that it shineth , So as all in the house doe see it ; yea though it be but the ‡ light of a Candle , as Christ saith . If therefore the Scriptures have not so much light in them , as all may see it to shine forth , then they have no light at all . For if there be any light at all , it will shew it selfe . But this you will not stick to tell us anon , that the Scripture hath no light in it selfe , and therefore no mervaile if here you say , the Light that is in it is not bright enough . And you tell us here also , That the Testimony of the Holy Ghost ordinarily is not so much as considerable in this Question . Why ? What is the Question ? Is it not how , or by what meanes we beleeve the Scriptures to be the word of GOD ? Is not this the Subject Question of this whole 16 th Section , and which you handle throughout ? And this being so , have you forgotten what you told us before of this beliefe , that the Scripture is the word of GOD ? Namely that faith is the gift of God , of God alone ; and an infused habit , in respect whereof the Soule is meerely recipient , and that the sole infuser is the Holy Ghost ? and Till the Spirit of God move the heart of man , he cannot beleeve ? And now doe you come and tell us , The Holy Ghost ordinarily is not so much as considerable in the Question ? Yea , but here you tell us , this is not the Question . What then ? Namely , how the Scripture may be proposed as a Credible Object , fit for beliefe . And for this you set us downe a rule of Proposall , which must of necessity take its rise from the Tradition , or Authority of the Present Church . Whereof we shall heare more anon . But by your leave , this is not the Question , but the other . For this your manner of Proposall , you put it not as a Question , but as an a'ítema , a Question begged , not to be argued , and disputed upon , as the nature of a Question is to be , but you doe dogmatízein , obtrude and force upon us a novell opinion of your owne devising , without proofe of Reason , Argument , or Authority from the Scripture . And therefore we deny your Question , or Position as Heterodox , or a Paradox , contrary to the truth of God word , which is the onely rule of determining all Questions in Divinity about faith , whereof this is not the least , How , or by what meanes a man comes to beleeve the Scripture to be the word of God ? Now for the determining herof you would tye us to the one only manner of Proposing the Scripture , as a Credible object fit for beliefe : and that is , necessarily to begin at the Tradition or Authority of the present Church , or els there is no dealing with you . But what if we shall propose a better manner and way of propounding the Scripture as a Credible object fit for beliefe ? And this we shall doe , God assisting , overthrowing your false way , and vindicating the onely right and true , safe and sure way , that will certainly lead us to this beliefe , That the Scripture is the word of God. And for a ground hereof , I lay down the Contradictory of your words for my true Position , which is this , That the light which is in Scripture it selfe , is bright enough , it can and doth of it selfe beware sufficient witnesse to it selfe . For proofe hereof : The Scripture is the witnesse of Christ , as is said before : and a witnesse must be a sufficient and competent witnesse , without all exception ; els 't is rejected . Now the Scripture is without all exception , it is a holy , true , and faithfull witnesse , free from all vice , or defect . It is pure and perfect , so as it needs nothing to be added to it . So Salomon , * Every word of God is pure : Adde thou not unto his word , least he reprove thee , and thou be found a lyer . Adde thou not ; Ergo it is a most perfect and competent witnesse . Againe , as the Scripture is every way a Competent and sufficient , a perfect and Compleat witnesse , without all exception : So it brings full and cleare Evidence with it for that whereof it is a witnesse . For this , Salomon saith , ‡ All the words of my mouth ( saith Wisdome ) are in righteousnesse , there is nothing froward or perverse in them : they are all plaine to him that understandeth , and right to them that find knowledge . The Scripture is plaine , cleare , and evident . So Peter saith , ‡ Ye have a beba●oterón tòn prophetikon logon , a most sure word of Prophecie , whereunto you doe well that ye take heed , as unto a light that shineth in a darke place . The Scripture then is a most sure witnesse , and it is a light that shineth . The light is not in it , as the fire in the flint : but it a light shining forth , as the light of the Sun. § Thy word ( saith David ) is a Lamp unto my feet , and a Light unto my path . And , * The entrance of thy words giveth light , it giveth understanding unto the Simple . The very first entrance or gate ( as the word signifieth ) of Gods word , doth illuminate , and give light , it giveth understanding to the Simple , the rude and ignorant ; it ‡ enlightneth the eyes . Now all this could not be , without a light that shineth , and that clearely too , such as upon the first entrance of it giveth light and understanding to the simple . But how comes this light of the Scripture to shine forth ? I Answere , First of its own proper nature . Let but an unregenerate Man read the Scriptures , and he shall feele such a Convincing light in them , as he will perceive there is a Divine power in them . But this light of Scripture , by Gods owne appointment , shines forth more bright , and is more effectuall , when it is preached . Of this the Apostle saith , ‡ If all prophecy , ( that is , preach the word of God , as in that place ) and there come in one that beleeveth not , or one unlearned , he is convinced of all , he is judged of all : And thus are the secrets of his heart made manifest , and so falling down on his face , he will worship God , and report , that God is in you of a truth . Now whence is all this Conviction , and Confession , but from the power of Gods word preached . So Heb. 4.12 . The word of God is quicke and powerfull , and sharper then any two edged Sword , piercing even to the dividing asunder of Soule and Spirit , and of the joynts and marrow , and is a discerner of the thoughts and intents of the heart . This , this is that , that dazleth mans clearest reason , convinceth and confoundeth his Conscience , and as a mighty Engine § batters down , and layes levell Strong holds , and all high things that exalt themselves against the knowledge of God , bringing into Captivity every thought to the obedience of Christ : as the Apostle speakes . And is Gods word ( the Scripture preached in the power and purity of it ) a discerner of the thoughts and intents of mans heart ? Then let that man tell me , whether , without any more testimony , this be not the very word of God ? And that there is in it ▪ Theiónti a divine Spirit , and power , that thus can search into the inmost bowels , and secrets of mans heart ? So as , as the Samaritan woman said to her neighbour , Come , and see the man , that hath told me all that ever I did ; is not he the Christ ? So a naturall man thus convinced and confounded by the power of Gods word , and Secrets of his heart discovered , may he not now truely report , and say Come , and heare that word , which hath discovered unto me all the Secrets of my heart : must not that needs be Gods owne , word ▪ So as this Discovery , is it not by that native , operative , effectuall , and resplendent penetrating lihgt , shining in the Scripture , the beames whereof are displayed in the Ministry of this word of God ? what is it then , that enforceth and even extorteth this assent and confession from a naturall man , but the cleare evidence of Gods word preached , that the Scripture is the word of God , which is so preached ? And to bring this a little neerer home , and set it closse against your owne Gate : What Say you my Lord ( for I must deale plainly with you , seeing you are so bold with the Scripture ) will you be tryed by this word of God , whether it have not sufficient Light in it selfe , and of it selfe , even to convince your owne heart and Conscience , that the Scripture is the word of God ? I say , in , and of it selfe , without all those circumstances which you put as necessary previous inducements to this beliefe , whereof your Church Authority is ever the Prime . Will you be content but to make tryall of your selfe in this Case ? How is that ? Why , doe but once come into some obscure , poore Parish Church , where there is a good Zealous , and Orthodox Preacher ; and come disguised ( as * Ahab at the Battell of Ramoth Gilead ) in a private manner , not in your Pontificalibus , with your long Sattentraine carried after you , et magna comitante Caterva , a troope of gallants at your heeles ; So as none takes notice of you , much lesse the Preacher : and come your selfe in person , not sending your tà o'ta , your Long Eares , I meane your Scouts and Spies , Informers , Promoters , Priests , or Pursuivants , Delators , and Sycophants ; for these will seldome tell you the truth of things : But I say , come your selfe in a private disguise , and so stand muffled up in the Croud , and hearken diligently to the Preacher , first how he doth o'rthotomein tòn lógon , divide his text aright , as it were anatomising and ripping up the bowels of it and then how fitly he grounds his docttrines , or points of Instruction upon his text , and so prosecutes them with proofes of Scripture , and Reasons ; and lastly applyes this word in sundry uses to the hearts and Consciences of the hearers , reproving this or that sinne , and pressing it home ; And all this while , knowing nothing , that any such Creature , as the Archbishhop of Canterbury is in his Congregation , in the ardor of his holy Zeale , hee lets flye his Darts of sharpe Reproofe , Steeled with Divine Authority of GODS Word , the Scripture , as against Pride , Hypocrisie , hatred of GODS Word , Persecution of Gods Ministers and People under a colour of piety , and pea●e-making in the Church , and the like , and so drives the nayle to the head , as that the dart ▪ pierceth through all your armour of proofe ( as the * Arrow , shot at adventure , hit Ahab between the joynts of his Armour ) to the the very quick of your Conscience , not onely to the awakening of it , but driving it to a trembling fit , ( as Pauls preaching did to ‡ Felix ) and to be in a cold Sweat , and to wax wanne and pale , ( as Belshazzar at the sight of the hand-writing , which is a part of Scripture ) what would you imagine of this ? Perhaps , that the Minister knew of your being there . But the contrary appeares to your selfe , you did it so secretly , as you knew none could discover it ; as you want neither wit nor art to doe such a feate , if you will. Well , you can draw no other Conclusion from that your Conviction upon this occasion , but that sure those were the Darts of the Scripture , that wounded you , yea and sounded you , and found you out in the Croud , pulling off the veile of hypocrisie from off the the face of your Conscience , and therewithall so terrifying it , as you are perswaded all the men in the world could not have struck such terrours into your Soule : and therupon you are forced to Conclude , and Confesse , that surely the Scripture must needs be the word of God , having such a mighty power in it , being applyed but by a weake man. As the Apostle saith , ‡ We have this treasure in earthen vessels , that the excellence of the power might be of God , and not of us . For you could discerne nothing of the Minister himselfe , but that he was a simple plain man , and did but speake , as his text led him , and for which he brought good proofe from the Scripture . Thus if your Lordship should make but such an experiment as this , would you not doe with this your Book ( wherein you have , besides many other strange passages all along , as will appeare yet more at large , pronounced so many disgracefull Sentences against the Sufficiencie of the Divine Scripture , to prove it selfe to be the word of God ) as those Converts in the Acts did with their Books of Curious Arts , or as you did ( though against your will ) with that Popish Book of the Bishop of Geneva in Smithfield . But I proceed . As the Scripture , not onely in and of it selfe , but by the Ministry of it discovereth such a cleare selfe-light , as whereby even naturall men are convinced , and enforced to beleeve and confesse , that Surely the Scripture is the very word of God : so this word , this Scripture is not ( as the Papists say , and you say little better ) a dead letter : but as it is the word of God , uttered by his Spirit , by which * holy men spake and wrote it : so it carries meat in the mouth ( as we say ) it never goes alone , but is accompanied with the Spirit of God , which Spake it , giving testimony unto it , that it is the undoubted word of God. For even as the veines in a naturall body doe carry and convey in them the life-blood , and as the Arteries doe containe in them those animal Spirits conveyed from the head to all the members , whereby they are vegetated , and moved : So the Scriptures and every part of them have in them the Spirit , whereby they are quickned , and which is in them , as the light in the body of the Sun , their proper light , wherein they shine forth in such a brightnesse , as is sufficient to convince all men , that they are the word of God , and effectuall in perswading and assuring all the Elect of God of the truth thereof , even to their Salvation . And as the Soule with its faculties , as understanding and Reason , in mans body , doe shew him to be a reasonable creature , Man : So the Spirit of God , breathing and moving in the Scriptures , doe shew them to be the very word of God. For in the Scripture doe shine forth Gods Majesty , Wisdome , Holinesse , Power , Providence , Iustice , Mercy , Truth , Goodnesse , Omniscience , and all his excellent Attributes , so as they all beare testimony unto it , that it is the word of God. So as to seperate these from the Scripture , as they doe , who affirme , that the Scripture is not bright enough to be a sufficient witnesse to it selfe , to the begetting of Beliefe , that it is the word of God : is as if they should abstract and seperate the light from the Sun , and say , it is not sufficient to prove it selfe to be the Sun. For indeed take away the light from the Sun , and then you may say truely , it is not bright enough to shew it selfe to be the Sun. Nay it ceaseth to be the Sun any more , when the light and heat of it is taken away . For the Sun is pherónumos , according to its names in the Hebrew , Shemesh , so called , because by its light it is a Minister or Servant to the world : or some derive it , quasi Sham-esh , ibi ignis , There is fire : or according to another name , from its property of calefaction , or heating . But take away its light , and it looseth both its nature , and its name , and serves for no use . So if you take from the Scripture those things in it , which are its life and soule , its native light and ●uster , which can no more be seperated from it , then the light from the Sun ( nay the Sun * shall come to loose his light , as it once did at the Ecclipsing of the ‡ Sun of Righteousnesse in § his Passion on the Crosse , but Gods word † endureth for ever in heaven ) you quite destroy the nature of the Scripture , and so make it to be no longer the word of God. I might here inlarge my Discourse upon this excellent Subject , but I shall have further occasion ministred by you to speake something more of it , as I passe along . For you proceed . L. p. 83. A man is probably led by the Authority of the present Church , as by the First informing , inducing , perswading meanes , to beleeve the Scripture to be the word of God : but when he hath studied , considered , and compared this word with it selfe , and with other writings , with the helpe of ordinary Grace , and a mind morally induced , and reasonably perswaded by the voyce of the Church : the Scripture then gives greater and higher Reasons of Credibily to it selfe , then Tradition alone could give . P. Here you begin to tell us your manner of proposing the Scripture as a credible object , fit for beliefe . And you place the Authority of the Present Church in the forefront , as a prime leader and inducer to this beliefe . And this you inculcate very often , and Say , pag. 120 , I confesse every where , that Tradition introduces the knowledge of them . And pag. 126. you tell the Jesuite , A. C. saying , Herein we goe the same way with you , because we allow the Tradition of the present Church to be the First inducing Motive , &c. So as herein you jumpe with the Jesuite . So then , Authority of the present Church is the Prime . Or as sometimes you call it Tradition , or otherwhiles , The voyce of the Present Church . All comes to one reckoning . Then , to this Leader you muster up a troop of followers ; as here , Ordinary Grace , a mind morally induced , and reasonably perswaded ; and before : a mans owne Reason , and humane Testimony , morall perswasion , Reason , and Force of the present Church , the Holy Ghost , Conferring of the Scripture with it selfe , and other writings . And what then ? Then , and not before , the Scripture gives greater and higher Reasons of Credibility to it selfe , then Tradition alone could give . What ? No more effect for all this , but a Credibility ? I expected you should with such a Troope , under the command of such a Generall , as the Authority , Tradi●ion , and voyce of the present Church have effected that Rockie For● of mans heart to have yealded to open the Gates of his Infidelity to let in this Beliefe , that Scripture is the word of God. And can you obtaine no more then a Credibility ? Alas poore Scripture ! Can all Mans witty inventions advance thy credit ( which they have taken away ) no higher , then to a Credibility ? But thus we may see the vanity of Mans wit , when it hath cast away the truth . This is right , as the Preacher Saith , * L●e , this onely have I found , That God made man upright : but they have sought out many inventions . So when men reject the word of the Lord , what wisdome is in them ? Then they fall to their inventions , like ‡ Michals stuffing her Image with Goates haire , and laying it in the bed , instead of David . Or a right Embleme hereof we have in our First Parents : when they had disrobed themselves of that plain , simple seamelesse , but glorious robe of their Innocencie , having thus lost their uprightnesse , wherein God made them : presently they fall to their inventions ; they will supply the want of that robe with a many faire fresh Fig-leaves sowed together without either needle or thread , vainly imagining , that this would cover their shame , when indeed it was a plain signe , they had lost their Glory , and yet could not hide their nakednesse . So when a man hath lost the Truth , he shall loose his wits in his manifold Inventions , before he shal be able thereby to make up his losse . Thus did the Church of Rome of old , no sooner had they thrust out Gods word , and the preaching of it out of their Temples , but up goe their Images for Lay-mens Books , and in comes crowding a multitude of Ceremonies , the Inventions of man , as if these would make amends , with advantage , instead of the holy Scriptures . Just your practise in the Church of England at this day . And just your like practise here . When you have cast a black veile over the Scriptures native beauty and light , disabling them as sufficient witnesses , to prove themselves the word of God : you invent here a number of things to stop our mouthes , to make us beleeve , that by these you will bring Mans naturall blindnesse to see , and his infidelity to beleeve just nothing at all , that the Scriptures are the word of God. So as you deale with us here , as some Parents doe with their Children , take the piece of gold from them , and please them with a handfull of deafe nuts . Onely , they doe it providently , to preserve the Gold from being lost : but you Popishly , to destroy the Gold , and to set up the painted dresse of your New-nothing . Or you put out the Eyes of the Scripture , and then light your Candle before it : as after you tell us . But let 's a little examine your words . First I note here , what a blind guide you commend to blind men , to lead them to the beliefe of the Scriptures to be the word of God. For what is it ? Certainty ? No , Probabilty . A man is probably led . But of Probability we have spoken before . And take this with you for a certaine truth : Probability may beget an opinion : but never , a belief . But by whom probably led ? By the Authority of the present Church . What present Church ? Of the Prelates , or Hierarchy ever . But who gave you Authority , to be a Church ? Or Suppose you were the true Church of Christ : who gave you this Authority to take away from the Scriptures their sufficiencie of guiding men to the faith of them , and to tie men to depend upon the Authority of the present Church , thereby to be induced to beleeve the Scriptures ? And what 's your present Church ? Is it not the Same with that of Rome ? And is not this Authority which you arrogate , Romish ? And what if your present Church with Rome , shall induce us to beleeve the Apocryphall Bookes to be part of Scripture ? Or some word unwritten , which you call Apostolick Traditions , to be equall with the word written , as you agree with Bellarmine in this Distinction of the word written , and unwritten ; as before is touched ? And what if ( as you have given us too much proofe ) you should limit us in beleeving the Scripture , what part to beleeve for Canonicall , and what otherwise ? For as * Hierome saith , The Scripture consists more in the marrow of Sentences , then in the barke of words , more in the Sense then in the Syllables . What say you then to the 4 th Commandement , which your present Church denyes to be Morall for a Seventh day Sabbath , and thereby overthrow the Sanctification of the Lords day ? What say you of the Doctrines of Grace , which you have overthrowne by your Declaration before your Articles ? What of Altars , and the like ? If herein you overthrow the Sense of Scripture , doe you not proclaime to the world , that such and such Scriptures are not Canonicall ? Or if the words be still holden for Canonicall , yet it must be according to the Sense of your present Church . As Paulus 4. the Pope , in the End of the Councel of Trent , tyes all Priests by oath to interpret the Scriptures no otherwise , but according to the Sense of the Catholick Church ; the Summe whereof is the Decrees and Canons of Trent . Is not thus the whole Scripture made voyd ? But , come on , let men be primely induced by the Authority of the present Church , to wit , of the Prelates or Hierarchy ( for no other Church you allow , nor we you to be any other , but of Antichrist ) by what Argument ( trow you ) is it likelyest they will be perswaded , that the Scriptures are the word of God ? Will you give me leave to tell you my Opinion ? It is this in briefe : When men upon your Authority and Commendation should be brought to read the Scriptures , and therein should find many Prophecies , and among the rest , how there should come * False Proph●ts , being Wolves in Sheeps Clothing : ‡ pretending holinesse , but Persecuting Gods Saints ; pretending Religion , but oppessing Gods word , pretending to be ‡ Christ vic●royes , but § tyrannizing over his people ; and such as should Apostatise from the Faith , and set up Doctrines of Devils , as in abstinence from certaine Meates , and Marriage at certaine times , and how Christ and his Apostles were humble , and despised the world , being crucified unto it , and how they which were proud , pompous Lords , claiming to be their Successors follow none of their steps , neither in diligent preaching , nor practise of a holy life , are such Antichrists as the Scripture hath foretold : and how † in the last dayes perillous times should come : when men should be Selfe-lovers , covetous , boastors , proud , blasphemers , unholy , without naturall affection , implacable , covenant-breakers , false , accusers , incontinent , fierce , despisers of them that are good , Traitors , heady , high-minded , lovers of pleasures , more then lovers of God , Having a forme of Godlinesse , but denying the power thereof ; with many other like things ; which when they come to compare with the State of the present times , and especially of the present Church , and chiefly of the Prelates themselves , and shall find most of these Prophecies fulfilled in these present times , they will certainly hereupon conclude , that these be those last dayes , and perillous times wherin these things , so long agoe foretold , doe clearely shew , that certainly the Scriptures are the word of God. The next thing I note here is , that you Say , a man so probably led , must compare the Scripture with it selfe , and other writings . What other writings , I pray you , shall he compare the Scriptures with ? Shall humane writings light him a Candle to shew him the Sun shining at noon day ? But thus humane testimony comes in for a Second Inducer . And for all your previous inducement , you must still at last joyne some thing of man with Scripture . Well , what 's the third ? Ordinary Grace . And this with the Authority of the present Church may beget in a man an ordinary beliefe , that Scripture is the word of God. As it seemes such ordinary Grace brought King * Agrippa to beleeve the Prophets to be the word of God : yet for all that he was but almost perswaded to become a Christian. And this Ordinary Grace is ( it seems ) that Holy Ghost , which you told us of before . The Fourth is morall inducement . Well , admit this bring him to a morall beliefe or opinion . The Fifth is a reasonable perswasion by the voyce of the Church . Well , what the● ? After all this , the Scripture gives greater and higher reasons of Credibility to it selfe , then Tradition alone could give . Here 's then the upshot of all ( as we noted before ) you by these steps advance the Scripture to a Credibility . So as all this while , you have walkt the round , and gone in a Circle , and end just where you began ; for you began at Probability , and end in Credibility ; whereas the Scriptures were credible at least , that is such as might be beleeved ; before you taught this new way to come to the beliefe of them . So as this your Conclusion comes to just nothing . Only you seem to attribute some thing to the Scripture , being assisted with those other inducements , wherein it surpasseth your Tradition alone . Which is such a comparison and commendation , as you could not devise the like , to abase the Credit of the Scripture . But to conclude : What a Tedious Dispute you make here with the Jesuite about that , which ( when you have done all you can ) will never bring a man upon any sure grounds so much as to beleeve , that the Scripture is the word of God : much lesse to bring him to Saving faith in Christ. But what doe I speake of Saving faith ? Alas , that 's no worke for your pen. You are for a Scholasticall Dispute here , which is so jejune , and barren , that many Scholasticks would hisse it out of their Schooles , much more Divines out of the Divinity Schooles , as indeed nothing pertaining to true Divinity , but to a * Spoyling through Philosophy and vaine deceit , as the Apostle Speakes . But the summe of all your inducements ( the Prime whereof must necessarily be your present Churches Authority ) amounts to this : That men being by a bond of necessity tyed to this your Church as without which he cannot come to beleeve Scripture to be Gods word : and without this beliefe , no faith of Salvation : and your Tradition with all other helps cannot bring a man to that beliefe , when all is done : the Conclusion is , that according to your Tradition no man can come to be Saved . So as thus by this your new Doctrines you overturne the Foundation of Faith by the very roots , leaving no footing for faith to stand upon , whereby a man may have any hope of Salvation . But I shew'd you before , a short and sure way for a man to come to this beliefe , and not onely so farre , as to beleeve the Scripture to be the word of God , but to beleeve , that he hath his part of Salvation in that word . And this way is , by hearing the word of God preached . For ‡ Faith comes by hearing , and hearing by the word of God. And this faith being the Saving faith in Christ , as it apprehends all the Promises of God in the Scripture to be true , and to belong to him , so it comprehends the beliefe of Scripture to be the word of God. And this , this word of God preached and heard , is that voyce of the Church of Christ , or rather Christs owne voyce in the Church , calling men , yea and instrumentally causing , Gods Spirit effectually working in and by the word , to beleeve unto righteousnesse , and to confesse to Salvation , whatsoever is written in the Scripture to be most true , as being the word of God himselfe . And besides this true Christians in all ages , never beleeved and Authority , Tradition , voyce of men simply to be any necessary prime inducement to beleeve so much , as the Scriptures to be the word of God. L. p. 84. That divine light , which the Scripture , no question , hath in it self , is not kindled , till these helps come . Thy word is a Light. So David . A Light ? Therefore it is as much a manifestation to it selfe , as to other things , which it shewes , but still , not till the Candle be lighted : not till there hath been a preparing instruction , what light it is , till Tradition of the Church , and Gods grace put to it , have cleared his understanding : So Tradition of the present Church , is the first morall motive to beleeve . P. These words confirme your former , with a little illustration . A divine Light here you confesse to be in the Scripture . But you meane some dimme Light. At the best , not bright enough , not sufficient to shew it selfe to be the word of God. And here , That Light , whatever it is , is not kindled , till these helps come . 'T is but a kind of Light potentially in the Scripture , as fire in the flint , which must be struck out with the steele . Nay you compare it but to the light of a Candle ; and yet not all that neither : for the Candle must first be lighted . The Scripture then of it selfe is but as a Candle in the box , of 12 in the pound , as you Say ibid. which hath no Light , till it be lighted . And Tradition of your present Church must light the Candle . And surely , then may not the Tradition of your present Church put out the light of this Candle again , after you have lighted it ? As the Pope crowned the Emperour with his feet , and then struck the Crown off again with his foot , to teach the Emperour , that his Crown was at his Holinesse Devotion to dispose of as he pleased . So may you do with the Scripture , light the Candle , and put it out again . As you have don with the Doctrines of Grace , with the Sabbath , or Lords day , with preaching , and the like . And Thy word is a light : So David . But not , So you . For David Said , Thy word is a lampe unto my feet , and a light unto my pathes . So say not you . You like not ( it seems ) such a lampe and light to your wayes . For wayes you leave out , as the Devil did , when he recited that Scripture , Psal. 91.11 . He shall keep thee : but he left out , In all thy wayes : as Luk. 4.10 . And you could never have the hap hitherto to cite Scripture right . And no marvaile if you be out of your way , when you come to the Scripture , seeing you can find no light in it to give you sufficient direction . But you Adde : A Light ? Therefore it is as much a manifestation to it selfe , as to other things . Even just as much as if you had Said , A blind man seeth as much in the darke , as in the day . So 't is here with the Scripture , for the light you allow it . And what 's that ? But none still , no light , till the Candle be lighted . 'T is just so then , as I say . I guest your meaning right . But you adde : Not till there hath been a preparing Instruction , what light it is , till the Tradition of the Church and Gods grace put to it , hath cleared his understanding . How ? I am here at a losse , except you helpe me out , and cleare the understanding of your words . For before , you must have the Candle first lighted : and here , you seem to grant some light , when 't is once discovered to be a preparing instruction what light it is . I pray you my Lord deale plainly with us . Speake out . Hath the Scripture a light in it , or no , before the preparing instruction hath shewed what light it is ? For to shew , what light it is , doth necessarily presuppose that there is a Light. And if there be a Light , how is it true , that you Say , Not till it be lighted by Tradition of the Church ? Must Tradition doe all , both light the Candle , and also shew what light it is ? Or doth Tradition with the same act of lighting the Candle , shew also what light it is ? If so , then I begin through this darke lanterne of yours to discerne what light the Scripture hath : namely a borrowed light , lent it by Tradition . For you say , The Candle is not lighted , till Tradition light it . Or if I be out , 't is for want of Cleare Light from your darke Lanthorne . But here followes a worse perplexity . For from the lighting the Candle of Scripture by Tradition , you come to the lighting of another Candle , namely the Clearing of the naturall mans understanding by the Tradition of the Church , and Gods grace put to it . 'T was well you put Gods grace to it . For if the Tradition of your present Church have but Gods grace put to it , it may worke wonders . But stay . Cannot your Churches Tradition or Authority , doe the deed without Gods grace ; at least doe its office of the fore-horse , as the necessary prime leader ? Or is your Churches Tradition some jade , that puts all the brunt upon the next horse that follows ? Then you should rather give Gods Grace the Precedencie . But now I remember , this Grace of God is but an ordinary Grace , as you told us before , which at the most worketh but an ordinary morall and probable beliefe , that Scripture is the word of God , but not certaine and evident : So as the naturall mans undestanding being but thus farre cleared to have a probable opinion of Scripture to be Gods word , except you can bring him to beleeve in Christ , and forsake his sins , his opinion will but aggravate his condemnation so much the more . But what evidence can you shew us , that your Church Tradition is certainly seconded with so much ordinary Grace ? For if your Tradition be derogatory from the Credit of the Scripture , you cannot hope for the least degree of ordinary Grace to give it either assistance , or attendance . It behoves you therefore to prove , that this your Authority in this point is from God , is Gods ordinance : and if so , you may then easily perswade us , that Gods grace will accompany his owne Ordinance . But this you will hardly prove . But will Say , Traditions are Traditions , and therefore not to be proved from Scripture : and this Church-Tradition is that , which the Scripture must be proved and tryed by . And so here upon belike it is , that you conclude : So Tradition of the present Church is the first morall motive to beleeve . The Conclusion might serve the turne well enough , if you had but good logicall or rationall Premises to bring it in , better then yet you bring , for the inducing of beliefe , That Scripture is the word of God. L. ibid. So after Tradition of the present Church hath taught and informed the Soule , the voyce of God is plainly heard in the Scripture it selfe . And then here 's double Authority , and both Divine , that confirmes Scripture to be the word of God , Tradition of the Apostles delivering it , and the internall worth and argument in the Scripture , obvious to a Soule prepared by the present Churches Tradition , and Gods Grace . P. The more you speake , the more we come to Sound the depth of your meaning . You told us before of the present Churches Tradition , and Gods Grace put to it , by which the naturall mans understanding is first cleared . And here Tradition of the present Church alone doth the deed : for you say , After Tradition of the present Church hath taught and informed the Soule , then , the voyce of God is plainly heard in the Scripture it selfe . Surely my mind gave me all this while , that although for fashion sake , and for a colour you named the grace of God in the second place after your Tradition , yet your principall ayme was to advance the Credit of your Church-Authority , as that alone , which does the deed . This , this is it , that cleares the naturall mans understanding ; this it , that teacheth and informeth the Soule ( Tradition I say of the present Church ) before the voyce of God is plainly heard in the Scripture it selfe . As if you had Said , The Tradition of the present Church does all , it openeth the blind eyes of the naturall mans understanding to see , and the deafe eares of his Soule to heare : for after it hath cleared his understanding , and taught and informed the Soule , then the voyce of GOD is plainly heard in the Scripture it selfe . And besides you tell us here , that after Tradition of your present Church hath taught and informed the Soule , the voyce of GOD is plainly heard in the Scripture . Ergo not till then . Ergo your Tradition opens the eares of the deafe . And then there 's double testimony , and both Divine . What ? Tradition of the Apostles delivering it . You meane surely , the divine Tradition of your present Church , one of your obstruse Apostolick Traditions . Otherwise , what doth the mention of the Apostles Tradition in this place ? And thus you acquaint us with the whole Mystery of your new Divinity . New , I call it , because it is contrary to the old . For the old is ( which is not yet antiquated ) * The Commandement of the Lord , ( that is the word of God ) is pure , inlightening the eyes . And vers . 7. The Law of the Lord is perfect , converting the Soule : the testimony of the Lord 〈◊〉 sure , making wise the simple . And Psal. 119.30 . ( mentioned before ) The entrance of thy words giveth light , it giveth understanding unto the simple . Now who is the blind and simple , but the naturall man , before his Conversion and Regeneration ? And what is that , which inlightens his eyes , and cleares his understanding ? Gods word . For , The entrance of thy words giveth light , it giveth understanding unto the Simple . The light of Gods word going forth in the Ministry of it , is the first that makes entrance into the Soule . Now doth not your Lordship grant all this ? Yes , you cannot but confesse it : but alwayes provided , that it is ever understood , the Tradition of the present Church must prepare the way first : that must first cleare the naturall mans blind eyes of his understanding ; that must first teach and informe his Soule , before Gods word can inlighten his eyes , and give understanding to the Simple . But do you consider what you Say ? The Scripture ( you must needs confesse , you cannot deny ) inlightneth the eyes . Well , but you Say againe , your Tradition must first cleare the understanding , and light the Candle of Scripture . Now to cleare the understanding , is to open the eyes . How then can Gods word be said to open and enlighten the eyes , when they are cleared before ? Or how can it give understanding to the simple , when the Soule is taught and informed before ? The Tradition of the present Church prevents all , and saves the word that labour . Unlesse you will say , The Tradition of the present Church is a preparing instruction to the opening of the eyes by the Scripture , as the * anoynting of the blind mans eyes with clay went before his washing in the poole of Siloam , whereupon he received his sight . Indeed your Church-Tradition in this Case might well be compared to the daubing of a naturall mans blind eyes with Clay , to confirme him in his blindnesse , that he shall never see , so long as he depends upon the necessity of your present Church-Tradition as a preparing instruction to cleare his understanding , and to teach and informe his soule , as without which he shall never come to have his eyes inlightned by the word of God. So as in very truth this Tradition , Authority , voyce of the present Church , which you every where so plead for , and presse , as a necessary previous inducer , yea clearer of the naturall mans understanding , and teacher and informer of his Soule , before he can plainly heare the voyce of God in the Scripture it selfe , is a Doctrine of Damnable Blasphemy against Christ , and his holy word . For this clearing of the naturall mans understanding , this inlightning of the blind eyes of his mind , this teaching and informing his Soule , is both the proper and prime act of Christ , of his Spirit , and of his word , working together . Of the words inlightning David hath sufficiently informed us before . And Christ sends us to the ‡ Scriptures for search ( and not to any Church Tradition ) as bearing witnesse of Christ , and so directing us to him for eternall life . And Saith Christ , † No man can come to me , except the Father , which sent me , draw him : and I will rayse him up at the last day . As it is written in the Prophets . And they shall be all taught of God ▪ Every man therefore that hath heard , and hath learned of the Father , cometh to me . Heard ? What ? The Tradition of the present Church ? No , the preaching of Gods word , which is Gods owne voyce ( as we said before ) this voyce in the eare , being accompanied with Gods learning and teaching within ( as § Augustine hereupon well notes ) is that , which brings us unto Christ , Thus the Lord opened the heart of Lydia , that she attended to the things which were spoken of Paul. It was not the Tradition of the present Church , but as she was hearing the word , the Lord opened her heart , both to attend , and to beleeve Pauls Doctrin● . And Luke 24.45 . Then opened he their understandings , that they might understand the Scriptures . Away then with your Blasphemous Romish Doctrine of Tradition of your present Church , from having any thing to doe in this divine businesse , wherein onely God , and Christ , and the Holy Ghost , and the voyce of God in the Ministry of his Word , have the whole and sole worke in opening both the eyes and eares of mans Soule to see and heare the wondrous things of Gods Law contained in the Scriptures . As David Saith , * Open thou mine eyes , that I may behold wondrous things out of thy Law. But you adde : And then here 's double Authority , and both Divine , that confirmes Scripture to be the word of God , Tradition of the Apostles delivering it , and the internall worth , and argument in the Scripture , obvious to a Soule prepared by the present Churches Tradition , and Gods Grace . And. Then. Sill : Then , and not before , all goes currant : Worth in Scripture comes in with their double Divine Authority . Then , when the Soule is prepared ( as before ) with the present Churches Tradition . Els , all the fat is in the fire : Nor Apostles Tradition , Nor worth in Scripture , are worth a rush in this matter . And thus all must depend upon your present Churches Tradition Still . But here you bring in againe , Gods Grace , as a Second to your Tradition . But I told you before , and tell you againe , that your present Churches Tradition hath nothing to doe with Gods Grace , nor with any Grace of God , not with common and ordinary Grace , Gods Grace is a concomitant and Assistant unto his owne Ordinance . But for the Authority and Tradition of the present Church to be a necessary inducer to the beliefe of Scripture , by clearing a naturall mans understanding , and teaching and informing his Soule is none of Gods ordinance , but an Antichristian Romish presumption , and therefore hath no promise of , and so no title to Gods Grace , either to accompany or assist it . When Christ tooke his Farewell of the Apostles , he left his Commission with them for the Ministry of his Word , and Sacraments , and thereupon gave a Promise of his continuall assisting grace to them , and to all his faithfull true Ministers of his Word successively to the end of the world : ‡ Goe , Saith he , and teach all nations , baptizing them , &c. teaching them to observe all things , whatsoever I have commanded you : And Loe , I am with you alway , even unto the end of the world . Now 't is plaine ( as is both shewed before , and will yet more ) that your present Church being Prelaticall , and Hierarchicall , is a false and Antichristian Church , a Church of Priests of a strange Order , not of Christs institution , nor your Government of Christs ordinance , and so your Church is of no Auhority : nor doe you faithfully and truely preach the Word , and administer the Sacraments , but with the mixture of your owne Superstitious devises , nor doe you teach men to observe all things , whatsoever Christ commanded in his word , and hath left written in the Scripture : but on the contrary , you suppresse the preaching of his word , and oppresse his faithfull Ministers , and by publick Authority assumed , make voyd Christs eternall Law ( as before . ) So as Gods people have cause to take up that complaint and prayer of David , It is time for thee , Lord , to worke : for they have made voyd thy Law : And therefore , that promise of Christ to his Apostles and true Ministers of the Gospell , pertaines not to you , and so not to any of your usurped Authority , and pretended Tradition of your present Church . But you proceed : L. p. 85. After the morall perswasion , reason , and force of the present Church , there is ground enough to move any reasonable man , that it is fit he should read the Scripture , and esteeme very reverently and highly of it . And this once done , the Scripture hath then In , and home Arguments enough , to put a soule that hath but ordinary Grace out of doubt , that the Scripture is the word of God , infallible and Divine . P. The same man Still . But what if , as with the Church of Rome and the Jesuites your present Church of England doth hold this Paradox , so She should take up Romes practise , and by your Authority forbid all men the reading of the Scriptures , but such onely , as shal be thought fit to be dispensed withall to read it ? We know not what you may doe , if once you can obtain voyces in Convocation ( as what may not you doe ) to make this your bare assertion , and Antichristian opinion an Irrefragable Canon of the present Church of England , That men ought not to presume to read the Scriptures , till the Authority of the present Church hath made way , and her Tradition cleared their understanding , and taught and informed their Soules , and thereupon very reverently and highly esteeme of it . For this is the Cleare Summe of your words here : No reading of the Scriptures , no esteeming highly and reverently of it , no In , and home Arguments enough to pu● a soule out of doubt , that Scripture is the word of God , Infallible and Divine : So as till he be perswaded hereof , 't is but vaine and frivolous for a man to read the Scriptures : and this perswasion he cannot have , till after the morall perswasion , reason , and force of the present Church . And here I note again , how you put the Tradition of your present Church single and alone , forgetting to Second it with Gods Grace : which doth but confirme what I said before , that Gods Grace , Ordinary Grace , when you doe mention it , it is but when you stumble upon it , and it stands but for a Stale ; it is your Tradition , and Authority of the present Church that is all in all . But you proceed . L. p. 85 , 86. Thirdly , you ( to wit , A. C. ) pretend that we make the Scripture absolutely and fully knowne Lumine suo , by the light and testimony which it hath in , and giveth to it selfe , &c. We doe not Say , that there is such a full light in Scripture , as that every man upon the first sight , must yeeld to it , The Question is onely of such a light in Scripture as is of force to breed Faith , not to make a perfect knowledge . P. The pretence of A. C. herein , was not without just cause ; onely he considered not what the present Church of England now , under your Primacy , doth hold . So as you should or might have shaped your Answere thus : A. C. Distingue tempora : Distinguish the times . Know you not who sits now in the Chaire of Canterbury ? True it is , that formerly the Church of England , or rather some private men , all or most of the Divines thereof that have written of this Subject , allthough very learned ( I confesse ) and of great note , place and ranke in the Church in their time , held and writ so against you : but that was onely their private opinion , though all their Bookes were published by Authority . But what 's all this to the Church of England now ? Now you may heare , and understand by me , who am the voyce of the present Church of England , that it is otherwise . And what you doe pretend , I doe thus interpret : We doe not Say , &c. But what doe you not Say ? We doe not Say that there is such a full light in Scripture , as that every man upon the first sight must yeeld to it . How ? So perhaps not any hath Said . Yet this all our Orthodox Divines before you have said , That there is such a full light in Scripture , as that every man by the thorow and serious reading over of the Scripture , hath sufficient evidence therein to convince him , as to yeeld it to be the very word of God. And if he doe not therupon yeeld , the defect is not in the Scripture , but in himself . But at first sight ? This is a miserable shift , and poore put off , to answere fully to the Jesuites pretence , or rather true assertion . For in this he saith true , that we ( to wit , all the Orthodox Divines of the Church of England as aforesaid ) do hold the Scripture absolutely and fully to be known lumine suo , by the light and testimony which it hath in , and gives to it self . Only we do not make it so ( as you expresse the Jesuite ) but we find , know , and beleeve it to be so . But they never said , At first sight , This is your owne Flam. But what our ●ormer Divines have written hereof , they have with such Arguments confirmed , as not you with all your Divines of note and worth , of which you patch up your present Church of England , are able to Answere , oudè gru , not one word or Syllable . But come we to the Question as you State it . The Question is ( say you ) onely of such a light in Scripture , as is of force to breed faith , not to make a perfect knowledge . And what 's your resolution of this Question of your own Stating ? Do you yeeld thus much , that there is in the Scripture such a light , as is of force to breed faith ? Nay , you have already again and again , and I know not how often expresly and flatly denyed , that there is in Scripture so much light , as of it self hath force to breed so much faith , as to beleeve it to be the word of God. And this was all the Question with you but even now . But how comes in this Negative , Not to make a perfect knowledge ? The Question was not all this while , whether the Scripture had so full a light in it , as to make a perfect knowledge . But seeing you took this in , to cast a myst before mens eyes , that they may not so easily discern your * jugling trick in answering A.C. and yet keeping your credit , as if you herein maintained no other thing , then what they Divines of the Church of England have held , that which you say the Jesuite pretends : I will answere this too : That all Orthodox Divines do hold ( and that according to the Scripture ) that there is in it such a full and cleare light , as to make a perfect knowledge . For First , there is a knowledge perfect : and 2 ly we have no other Schoolmaster to teach it , but the Scripture : and 3 ly this perfect knowledge is required of Christians : ‡ Be not children in understanding ( saith the Apostle ) but in understanding be men . So the English hath it . But the Originall is tais dè phresì téleio gínesthe . In understanding , or wisdome be ye perfect . So , Heb. 6.1 . Wherfore leaving the Principles of the Doctrine of Christ , let us be caried on to perfection . That is , to perfection of Knowledge in the mystery of Christ. Now this knowledge is no where , but in the Scripture , and so this perfection no way to be attained unto , but by the Scripture , as the onely rule and meanes thereof . So the Apostle to Timothy saith , ‡ From a child thou hast known the holy Scriptures , which are able to make thee wise unto Salvation through faith which is in Christ Iesus . All Scripture is given by inspiration of God , and is profitable for doctrine , for reproof , for correction , for instruction in righteousnes , that the man of God may be perfect , thorowly furnished unto all good works . So as Tertullian might well say , Adoro plenitudinem Scripturarum , I adore , or admire the fullnesse of the Scriptures . It is a Fountaine , yea an Ocean of Knowledge . And if we cannot attaine to that full perfection of Knowledge in this life , which is to be found in the Scripture , it is defectus vasis , non fontis : the defect is in the vessell , mans soule , ( For * we know but in part , and we prophecy in part , saith the Apostle ) and not in the fountaine , the Holy Scripture , which is like Iacobs Well , full of Water , but deep ▪ so as every one hath not such a lage vessell , and long line , as can draw forth a full measure of knowldge out of it ; yet he may draw for a plenitude or fullnesse of the vessell , according to its quantity , and the ‡ proportion of Faith given to every man ; yet not so exactly full , by reason of our infirmity , and in-capacity of our vessell , which is partly of a leaking condition , plenus rimarum , as he said , full of cracks , and a great deale we lose in the very drawing of it up , as a bucket doth of water , before it come to the toppe . So as the defect is not in the Well , wherein it was , but now over head and eares ( as we Say ) under water , and fuller then it could hold : but in the bucket in bringing it up , or containing and retaining of it . L. p. 87. Faiths evidence is not so cleare , for it is of things not seen ( Heb. 11.1 . ) in regard of the object ; and in regard of the subject that sees , it is in ‡ enigmate in a glasse , or darke speaking . Now God doth not require a full demonstrative knowledge in us , that the Scripture is his word : and therefore in his Providence hath kindled in it no light for that , but he requires our faith of it , and such a certaine demonstration , as may fit that . And for that he hath left sufficient light in Scripture to Reason , and Grace meeting , when the Soule is morally prepared by the Tradition of the Church . P. Speaking Still of that Faith , whereby a man beleeves the Scripture to be the word of God , which Faith is Historicall : here you confound it with the Saving justifying Faith , just as the Papists doe . For as † they , so you here alledge for your faiths unclean evidence , Heb. 11.1 . where the Apostle describes Faith thus : Faith is the substance of things hoped for , the evidence of things not seen . By which very description , it is cleare and evident , that he speakes not of that Historicall Faith of Scripture , common to all men : but of the Saving Faith peculiar to Gods Elect ; Tit. 1.1 . and given to the Saints . Jude 3. which notwithstanding comprehends in it , the Historicall Faith of Scripture to be the word of God , and that in a higher degree and measure , then any Reprobate can have ; even as the Rationall Soule of man being it comprehends in it the Sensitive faculty in a more excellent manner , then it is in the bruit beasts , and the Vegetative faculty in a more excellent manner , then it is in the plants ; because as the sensitive and vegetative qualities of the soule of man being comprehended under the Rationalls , are subjected to the rule and command of Reason , and so doe participate in some kind of the very nature of the Rationall faculty ; man being both moving , and seeing , and hearing , and smelling , and tasting , and touching , not as a bruit beast , but as a Reasonable creature . So Historicall Faith , being comprehended under the Saving and Justifying Faith in a true beleever , it is in him more excellent , and advanced to a higher pitch of perfection , then it is , or can be , in a naturall man ; so as it participates so farre of that plerophoría tes písteoes , that full assurance of Saving Faith , as that it not onely apprehends and beleeves the Scripture to be the word of God , but doth beleeve it so certainly and firmly , and with such an affiance and affection , as that the Beleever will rather dye then for the terrours of death it selfe be brought to deny this truth . And what is this ( trow you ) but a full and certaine demonstrative knowledge , that perswades him to this ? But for This Historicall Faith , in a meere naturall man , or one unregenerate , though he be sufficiently convinced in his Conscience , that the Scripture is the word of God , yet he hath neither so much affiance in it , nor affection to it , as that he wil be content to loose life and all ( if need be ) for the maintenance of this truth . This full Demonstration he wants . But for that Faith which the Apostle speakes of and describes ( Heb. 11.1 . ) which you make to be your Historicall Faith , and the evidence of it in regard of the objest , not so cleare , as being of things not seene : it is requisite here a little to consider the Apostles words . First , Faith ( saith he ) is e'lpizomenon vpostasis , the substance , or subsistence , or confidence ( at the Apostle useth the word * elswhere ) of things hoped for . And as some well expound it , such a Faith , as causeth the things hoped for so to subsist in our hearts , not onely in a sure expectation , but also in a degree of possession and fruition , as if they were present with us . And this object , of things hoped for , argues plainly , that this Faith is not your Historicall Faith , to beleeve simply that the Scripture is the word of God : but the true , lively , and Saving Faith , which hath not onely for its common object , the Scripture , but for its more proper and peculiar object , Christ , and the Promises of God in him contained in the Scriptures , which are those things hoped for , , here . Whereas your Historicall Faith , as that of the Papists ( as both Vega and others affirme ) looks onely to the common object , the Scriptures , but not specially on the Promises therein contained . This ( I say ) is the proper worke , and object that Saving Faith doth chiefly exercise it selfe upon . Faith is the substance of things hoped for . Secondly , it is pragmaton elegkos , ou blepoménon , the evidence , or Demonstration of things not seen : Which things not seen are also the proper object of Saving Faith , wherof it is the evidence . And those are * eternall things in heaven , as the Apostle sheweth : The things which are not seen , are eternall . So Rom. 8.25 . If we hope for that which we see not , then doe we with patience abide for it . But now your meere Historicall Faith , which beleeves in generall , that the Scripture is the word of God , looks no farther , then things that are seen . But for the Faith which is the evidence of things not seen : is the evedence of it , therefore not so cleare , because it is of things not seen ? Surely had you such an evidence of thos● things not seen , as Faith is , you would not goe on thus blindly in speaking of divine things , which ( it appeares ) are ‡ farre above out of your sight . Is Faith the evidence of things not seen : and therefore not of so cleare evidence in regard of the Octject ? Nay certainly , being an evidence of things not seen , it argues the quick and piercing cleare eye of faith , whereby it so clearely seeth things not seen , as it is a cleare evidence of them . As Chrysostome upon these words commenteth : poía lèxis , saith he ? What a speech or expression is this ? elegkos , an evidence ? Whereupon he Saith , That faith is a farre clearer and surer evidence of things not seen , then the eye is of a visible object before it . And you have here forgotten what you writ but in the next page before , † That beliefe is firmer , then any knowledge can be . Which it seemes you mean , as the Papists doe , who to elude certainty of faith , doe say , That Faith is certain , ratione objecti , in respect of the Object , the Scripture , but not ratione Subjecti , of the Beleever himselfe . Otherwise how doe you say , here , that Faiths evidence is not so cleare as being of things not seen ? But I conceive the reason to be because you beleeve no further , then you see . So as what things you doe not see with your bodily eye , you have not any such cleare evidence of by your faith , as if they were present before your Eyes . Thus you may see , ( could you see ) what all your Faith comes to . But that faith whereof the Apostle there speakes , and elswhere , hath an eye , more piercing , then the eye of an Eagle . For by this faith , as by a most cleare Perspective , we so see things afarre off , eve● in the highest heavens , as if they were present before us . Thus the beleeving Saints in the Old Testament , by the eye of this same Faith ( illustrated by so many examples in the same Chapter ) did * See the promises afarre off , and were perswaded of them , ●nd imbraced them . ‡ By this ●aith Moses forsook Aegypt , not fearing the wrath of the King , for he indured , as seeing him that is invisible . And by this Faith , ‡ Abraham , though afarre off , saw Christs day , and rejoyced . As § Stephen at his stoning , saw Iesus Christ standing at the right hand of God. This you will Say , was with the eyes of his body miraculously . 'T is true . But I will Say again , Stephen with his bodily eyes at that time saw not Christ more certainly , nor more clearely then a true beleever by the eye of his faith sees him standing at the right hand of God , as a mighty Saviour , Advocate , Judge , Protector , Avenger of his People , when so used as Stephen was , So as the faith of all true beleevers being one and the Same , it fully agreeth with that Difinition of the Apostle , Faith is the Substance of things hoped for , the Evidence of things not seen : therefore it hath an eye that sees those things not seen more clearely , then I dare say your Lordships eye seeth , when you look upon the Kings Countenance Smiling upon you . For you think you see now clearely the object before you : when indeed you see it not clearely , but through a false glasse of your imagination , as apprehending your chiefe happinesse to consist in that Object , the Kings favour , which may easily be overclowded . Whereas God saith † Cursed be the man , that trusteth in man , and maketh flesh his arme , and whose heart departeth from the Lord. For though he may flourish for a time , yet he shal be like the Heath in the Desert , and shall not see when good cometh . Againe , this Faith of yours ( Say you ) is not of such cleare evidence in regard of the Subject that sees , it is in enigmate , or darke speaking . We shewed but now , how this Historicall Faith is different , according to the Subject , in which it is , in the Reprobate , or in the Elect beleever . For in the true beleever being comprehended under the Saving Faith , it is so much both the more cleare and infallible , in beleeving the Scripture to be the word of God , as wherein all along he finds Christ * in whom all the Promises ( wherwith as so many Sweet Roses , that Garden is set , and strowed , or as so many Starres shining in that Firmament ) are yea and Amen to the glory of God the Father . And thus to every true beleever the Scripture is the sure word of God , and more especially sure to him in all the Promises of it . Thus Davids Faith tells him : * The Testimony of the Lord is sure . Thy Testimonies are very sure . ‡ All his Commandements are sure . So Esay ‡ The sure mercies of David . Thus the Apostles were sure : § We beleeve and are sure , &c. Now are we sure , &c. And Paul , † It is of Faith , by Grace , that the Promise might be sure to all the seed . And Peter , * We have a most sure word of Prophesie . Thus the whole word of God , with the Promises therein , are sure to a true beleever , both as being of God , and belonging to all the faithfull . As the Apostle Saith , ‡ Whatsoever things were written aforetime were written for our learning , that we through patience and comfort of the Scriptures might have hope . But on the other side , this beliefe , that the Scripture is the word of God , being in a Reprobate , or wicked man , the stronger it is in a perswasion and conviction , that it is Gods word , and so a word of truth , the greater terrour it strikes into him , when he considers of those fearefull judgements , punishments , and torments of hell therein denounced against all impenitent persons . As ‡ Felix trembled , when he heard Paul reasoning of judgement to come . And § Agrippa said to Paul , en olígo , somewhat , or almost thou perswadest me to be a Christian : when Paul had said unto him , † Beleevest thou the Prophets ? I know that thou beleevest . So that a wicked man may be throwly convinced in his Conscience , that the Scripture is the word of God , he may certainly be perswaded of it , and that hoes en horámati , as a thing visibly before him , and he apprehends it as too true . But that place of the Apostle , * We see here dì ainìgmatos , as through a darke Saying , it is not to be applyed to this Faith that is in a wicked man. For the Apostle there speakes of true beleevers . ‡ We ( Saith he ) now doe see through a glasse darkly , but then face to face : now I know in part , but then shall I know , even as also I am known . So as there he speakes of the estate of the godly here , comparatively to their estate of glory hereafter : and that , concerning their knowledge and spirituall vision of God here , and hereafter . Here we doe with Moses see but ‡ Gods back parts , in comparison to that we shall see , when we shall see him face to face : here we know him at the best but imperfectly : but then we shall know even as we are knowne , in full perfection . And yet so great and glorious is our knowledge of God in the State of Grace , that the Apostle saith , § We all with open face beholding as in a glasse , the glory of the Lord , are changed into the same Image from glory to glory , even as by the spirit of the Lord. So glorious is the Image of Christ , in every new-Creature , or regenerate man , had men but eyes to see it . But this by the way . On the other side againe , as some naturall and morall men may have a certaine evidence of an Historicall Faith thus farre , that the Scripture is the word of God , and so he trembleth at it : So others again , and such as think themselves great Clerks and glorious Priests may perhaps see but en skotómati , blindly in a brainsick miorim , or giddinesse , so as their head swimming with w●imses , the eyes of their understanding being darkened , or rather blinded with the god of this world , they imagine the world goes round with them , and while they so much dispute of the Authority of the present Church , in clearing a mans understanding to beleeve the Scripture to be the word of God , the conclusion is , that they can bring never a good Evidence to prove , that themselves have any faith at all . You goe on , and Say , Now God doth not require a full demonstrative knowledge in us , that the Scripture is his word : and therefore in his Providence hath kindled in it no light for that , but he requires our faith of it , and such a certaine demonstration , as may fit that . * When shall vaine words have an end , as Iob Speaks ? § You have reproched the Scripture these 10 times , and therein blasphemed God , and are not ashamed , as he Speaks in another Case . God doth not require ( Say you ) a full demonstrative knowledge in us , that the Scripture is his word . No ? Doth he not ? But he requireth such a faith in us , which hath in it a full demonstration of knowledge . For such is Saving Faith , whereof we formerly Spake , it is a demonstration of things not seen , it is a plerophoría , a full assurance . Now whereon is this faith grounded ? Is it not grounded upon the Scripture ? And if this full demonstration of faith be grounded on the Scripture : is there not such a full demonstrative knowledge in the Scripture ? For alwayes the Foundation must have a full latitude , and depth , proportionable to beare up the building , which is layd upon it . Faith then being a full demonstration , and the Scripture being the foundation of it , the Scripture then must have in it a full demonstrative knowledge : and if such a full demonstrative knowledge be in the Scripture , God requires in us also such a full demonstrative knowledge , as is sutable to that full demonstration of Faith. As the Apostle saith , ‡ I know whom I have beleeved . And our Saviour joynes knowledge and faith together , saying , § That ye may know and beleeve . And so the Apostle , speaking of beleevers , saith , † Which beleeve and know the truth . And that which in other places is attributed to faith , is ( Ioh. 13.3 ) attributed to knowledge : This is life eternall , that they may know thee , the onely true God , and Iesus Christ whom ●hou hast sent . And the act of beleeving is typed out by an act of the eye in seeing , to shew , that beleeving is a seeing and knowing . As Joh. 3.14 , 15. As Moses lifted up the Serpent in the wildernesse : even so must the Sonne of Man be lifted up , that whosoever beleeveth in him , should not perish , but have eternall life . Where beleeving in Christ lifted up upon his Crosse , hath relation to those in the wildernesse , who being stung with the fiery Serpents , looked up upon the brazen Serpent upon the Pole , which Moses by Gods appointment lifted up , and looking upon it , they lived . There being then such an affinity , or rather unity , or union between Faith and knowledge , Faith being a certain knowledge of the thing beleeved , which is the Scripture , and faith being * begotten by the word of God , which is therfore call'd ‡ the word of Faith , both because it is the seed of Faith , and the ground wherin it is rooted , and every seed having in it the nature of that which springeth of it : it necessarily followeth , that there is in the Scripture a full demonstrative knowledge , and consequently God requireth in us such a full demonstrative knowledge , as whereby we are fully assured , and know certainly , that the Scripture is the very word of God. And this full demonstrative knowledge is in true Faith , which apprehending and imbracing Christ ; the beleever by the same Faith doth know assuredly , that that Scripture , by the heareing wherof preached he came to beleeve , is the very word of God. And there is such a necessity of this full demonstrative knowledge to be in every beleever , it is both de esse , of the be●ing of a beleever , and also de bene esse , of his well-beeing . That it is of the beeing of a beleever , we have proved out of Scripture , because it is of the very beeing of Faith. And secondly it is necessary for the well-beeing of a Christian. A true Christians life is full of affliction , more then other men . For this he hath the greatest need of comfort . Now wherein hath a Christian most solid comfort ? Surely in the Scriptures . David , a man of afflictions , can tell us this by his own experience . ‡ Remember Lord ( Saith he ) the word unto thy Servant , wherein thou hast caused me to hope . This is my Comfort in my affliction : for thy word hath quickned me . And v. 52. I remembred thy judgements of old , ô Lord , and have comforted my selfe . And v. 54. Thy Statutes have been my Songs in the house of my pilgrimage . Gods word is that which supports Faith in prayer to God in affliction . As v. 76. Let , I pray thee , thy mercifull kindnesse be for my co●fort , according to thy word unto thy Servant . And v. 80. Let my heart be sound in thy Statutes , that I be not ashamed . And v. 92. Except thy Law had been my delights , I should then have perished in my Affliction : And that excellent Psalme , which Aug. so much admires ( and not without cause ) calling it Magnificum Psalmum ( it is his own word ) is full of such meditations , and consolations , grounded upon Gods word . And the Apostle also sheweth this , where he saith , * Wha●soever things are written aforetime , were written for our learning , that we through patience and comfort of the Scriptures might have hope . Now how could a Christian in affliction comfort himselfe in the Scriptures , had he not a full demonstrative knowledge by Faith , that the Scripture is Gods word , and therefore all his promises therein are most true , and in Christ yea and Amen ? I say , a full demonstrative knowledge by Faith , which is ' élenkos ▪ the demonstration of things not seen , as before . Not that this full demonstrative knowl●dge in ●aith hath in it the full perfection of Degrees , which is not attained in this life : but it is such a full demonstrative knowledge , such a sure trust and confidence in God according to his word ; such a hope in his Promises in Christ , that although his ●aith be sometimes assaulted with temptations of feares , and doubtings arising either from infirmities and corruptions within , or from Satans suggestions without , yet the beleever sticks closse , and will not let go his hold , but as Iob saith , ‡ though God kill him , yet will he trust in him . Then then being so , your assertion is very bold and blasphemous , in saying , God in his Providence hath kindled in the Scripture no light for that , namely full demonstrative knowledge : wherof we have made sufficient demonstration to the contrary . And your own next words will confute you ; for you say , ‡ He requires our faith of it , and such a certain demonstration , as may fit that . Doth he so ? And what is that faith : but wherin there is such a certain and demonstrative knowledge , as gives a man full assurance , that the Scripture is the word of God ? And this is that faith , which God especially r●quireth in hi● people , as without which they cannot § beleeve unto righteousnes , and confesse unto Salvation . But this is not that faith , with its certain demonstration , which you mean. For ( as you adde ) yours is such a faith , as is begotten of Reason and ordinary Grace ( which is ever the burthen of your Song ) where the soule is morally prepared by the Tradition of the Church . Of which enough before . Neither can your morall faith probably perswaded by your Tradition , ever become to be élegkos , a demonstrative assurance , that Scripture is Gods word : So as hereby you overthrow both the beeing and well-beeing of a Christian , and leave him stript of all means and hope of Salvation and consolation by the Scripture . L. p. 88. Hooker gives a very sensible Demonstration : It is not the word of God , which doth , or possibly can assure us , that we doe well to think it is his word . For if any one Book of Scripture did give testimony to it , yet still the Scripture would require another to give credit unto it . So that unlesse beside the Scripture there were some thing that might assure , &c. And this he acknowledgeth ( saith Buerly ) is the Authority of Gods Church . Certainly Hooker gives a true and sensible Demonstration . P. First , for your Author here alledged , he was ( we all know ) not onely a Creature , but a Champion for your Hierarchy and Ceremonies . And besides that , his Book was guelt in some things , before it could have its passeport to travaile abroad . However ( as you say of Others , so I of him ) he was but a private man. And if you take his words to be the Doctrine of the Church of England , you may , seeing the Jesuite doth so approve of it , as also your selfe doth . Well , let Hookers words be so , as you alledge them : yet give me leave to detect in them a mixture of some absurdity , and some impiety together . As in these words , It is not the word , which doth , or possibly can assure us , that we doe well to think it is his word . And so in that sense ( which is the onely sense a sensible man , and sound Christian can make ) 't is true , that the Scripture neither doth , nor possibly can assure us , that we do well to think onely it is his word . For as the Scripture cannot lye , so it cannot assure us , that we do well , when we come short of our duty , as in thinking , ( which is but opinion ) when we should beleeve , which is Faith. For the Scripture requires a firme Faith in us , and approveth not of thinking , as sufficient . But now for his sensible Demonstration , which is this : That if any one book of Scripture did give testimony to all : yet still the Scripture would require another to give testimony to it ; and so we can never come to assurance this way : I answere , The Scripture is a compleat body in it selfe , and every part of it an uniforme , and homogeneall member , to the making up of this body . So as the Scripture is to be taken first in the whole lumpe , or body , as bearing full witnesse to it selfe : and every part or Book of Scripture hath a witnesse in it selfe , and for it selfe , and for the rest too , there being such a sweet and full harmony in the whole , and all the parts , Gods Spirit speaking and breathing in it ( as the Animall Spirits in mans body , moving the whole and every part ) and shewing , that it is Gods word . And we must never in this notion fever the Spirit of God from the Scripture , his owne word , which it filleth in every part , as the life-blood doth the veines . So as there is not a Book of Scripture , wherein the Majesty of GOD , and his Wisdome , and Goodnesse , and Righteousnesse , and Holinesse , doe not in some degree more or lesse shine forth . And Mr Hooker might as well have reasoned thus : It is not the whole frame of mans body , that can perswade us , that we doe well to thinke , that it is a mans body ; for though one member by its motion doth beare witnesse to the rest , that they are parts of mans body , yet still that member wants other members to beare witnesse unto it , that it is a part of mans body . As if every particular member of mans body by its inherent proper motion , were not a sufficient witnesse , not onely to all the rest of the body , that it is a living and true organicall body of man : but also to it selfe , that it is a true living member of this body . Or as thus : It is not the whole frame of heaven and earth , that can assure us , that we doe well to thinke , that God made all the world : for if any one Creature should give testimony to all the rest , yet still that Creature would require another Creature to give testimony to it , that it is one of Gods Creatures : and so we should never come to any pawse , to rest our assurance this way , that God created the whole world heaven and earth , and all the Creatures therein . Now what is there besides the Creature , that can assure us of this ? What ? The Authority of men , or the Tradition of the whole world ? No : for * By Faith we come to understand , that the worlds were framed by the word of God , so that things which are seen , were made of things which did not appeare . Now whereupon is this Faith grounded ? Surely on the word of God , and confirmed abundantly by the whole frame of heaven and earth , and all the Creatures therein , not one of them , but having a stampe of the Creator upon it , to assure us , that it is his Creature . And how doe we come to be assured that this word of God is contained in the Scripture ? By the Authority of the present Church ? Doth Hooker Say so ? Had you Said , The Ancient Church : as the Jewes , in witnessing for the Old Testament : and the Ancient Apostolick Church , in witnessing for the New : you had said Somthing . As also , if you had put the Ministry of the Word , for the Authority of your present Church . For ( as we said before ) the Ministry of the Word is Gods own voyce , which commends unto us the Scripture , as the word of God. This is Gods owne ordinary meanes to bring men to Faith , and not the Authority and Tradition of I wot not what present Church . And now against Mr Hookers sensible Demonstration , as you call it : I will oppose another Demonstration , which is not onely sensible , but most true , as proving , that the testimony of Scripture to be the word of God , is in the Scripture it selfe . First , Paul in the Epistle to the (a) Romans , witnesseth , that unto the Iewes , or Israeliets under the Old Testament , were committed the Oracles of God : those Oracles were contained in all the severall Bookes of the Old Testament , which the Jewes kept intire , and inviolate , without the mixture of Profane Books . And of this Scripture Paul speaketh , and testifieth saying , (b) All Scripture is given by inspiration from God. And Christ himselfe giveth testimony of the Old Testament , saying to the Jewes , (c) Search the Scriptures for in them ye think ye have eternall life , and they are they which testifie of me . And what those Scriptures were , the Jewes knew well enough , for they were deposited with them , and they kept them as their chiefest treasure . And (d) Peter also gives testimony to the Old Testament , saying of it , that Holy men of God spake , as they were moved by the Holy Ghost ; speaking of the Scripture expresly in that place , in the former verse . And , (e) To Him give all the Prophets witnesse . Thus the New Testament gives testimony to the Old , that it is the word of God. And I hope you will not except against this testimony as insufficient . Againe , the New Testament gives witnesse to it selfe , that it is the word of God. Peter witnesseth of Pauls Epistles , that Paul wrote them according to the wisdome given unto him ; that is , the Holy Ghost . And Christ said to Peter , (f I have prayd for thee , that thy Faith faile not . Yea He (g) sent the Holy Ghost to all his Apostles , that should lead them into all truth ▪ Ergo what they preached and wrote , was the Truth and word of God. And Christ made all his Apostles his witnesses , who in all their writings beare-witnesse of him , both of (h) what they saw and heard ; and so their record left in writing is true . See Luk. 1.2 . 1 Joh. 1.3 . 3 Joh. 12. And none writ the New Testament , but either Euangelists , or Apostles , all indued with the Holy Ghost . And the Wisdome of Christ reserved his beloved Disciple Iohn as the last surviver of all the rest , to write the Book of the Revelation , and to conclude , as the New Testament , so the whole Bible with that Charge . (i) If any man adde to this Book , or take away from it , &c. as shewing , that the whole and intire Scripture was now compiled , and consummate . I might be copious in this point ▪ But I will summe , up all this : The New Testament gives testimony to the Old that it is the word of God ▪ also to it selfe , one Book to another , one Apostle to another ( who were all witnesses of Christ ) Christ and the Holy Ghost to all the Apostles , all their writings being guided by the Spirit of Truth , and giving joynt witnesse unto Christ , and to the truth of the Gospell . Yea and the severall parts beare witnes to themselvs . As 1 Cor. 14.37 . If any man think himselfe to be a Prophet , or Spirituall , let him acknowledge , that the things that I write unto you , are the Commandements of the Lord. And 1 Pet. 5.12 . I have written brieflly , exhorting and testifying , that this is the true Grace of God , wherein ye stand . And Joh. 20.31 . These things are written , that ye might beleeve , that Iesus is the Christ the Son of God , and that beleeving ye might have life through his Name . So 1 Joh. 1.3 , 4. 2 Joh. 5. 3 Joh. 12. And we also ●eare record , and ye know that our record is true . And as the New Testament doth every where beare witnesse both to the Old , and to it selfe , both in the whole , and every part , even by the Spirit of God , that speakes and breathes in the whole and every part : So the Old Testament , in like manner beares witnesse both to it selfe , and to the New Testament , and that by many Types and Prophecies , all which are fulfilled in the New. So as these two Testaments are as Ezechiels Wheeles one within another , the New Testament being the Old revealed , and the Old the New veiled . Or they are like the two Cherubims , both looking towards the Mercy-Seat , which is Christ , the Summe of them both ▪ the Old looking upon him as he was promised and to come ; the New , as he is now exhibited , and come . Thus we have here ▪ a full , true , and evident Demonstration , that the whole Scripture gives testimony to it selfe , that it is the word of God. And yet you Say ▪ * That Truth it selfe cannot say , that Scripture it selfe can doe it . But you adde . L. ibid. That Scripture cannot beare witnesse to it selfe , nor any one part of it , to another , it is grounded upon Nature : which admits of no created thing to beare witnesse to it selfe : and is acknowledged by our Saviour , ‡ If I beare witnesse of my selfe , my witnesse is not true , that is , is not of force to be reasonably accepted for truth . P. Though the Scripture , as it is considered in the written Letter , be a Creature , yet the matter of it , the Light , the Truth , the Authority and Evidence of it is meerly Divine , as wherein God hath imprinted and expressed his Divine Nature , Counsell , and Will. So as ( as is said before ) we must never abstract the Scripture from that Spirit of God , which is alwayes in it , and with it , as a cleare and sufficient witnesse of it , and as the very life and Soule of it . Whereas you , with the Papists , take the Scripture for no other , but as a bare Letter , or barke of a Tree , or dead Corps , without any Divine Spirit in it . But you aledge Christ , Saying of himselfe , If I beare witnesse of my selfe , &c. You must know , that Christ here speaks , as the Jewes took him for no other ▪ as a meere Man. But take him as Christ , God-man in one Person , and is he not a'ut●pistos , worthy of himselfe to be beleeved ? And what Saith he , when the Pharisees objected unto him , * Thou bearest record of thy selfe , thy record is not true ? Though I beare record of my selfe , yet my record is true , Saith he . For is not Gods record true ? And againe , v. 17. It is written in your Law , that the testim●ny of two men is true . I am one that beare witnesse of my selfe : and the Father that sent me , beareth witnesse of me . So may the Scripture say , Though I beare record of my selfe , yet my record is true : for the Father speaketh in me , and Christ speaketh in me , and the Holy Ghost speaketh in me , and all these joyntly beare witnesse in me , with me , and to me , that I am the word of God. And in the mouth of two or three witnesses shall every word be established . And hereunto might I adde the many Divine and Admirable works and effects , which the word of God produceth , all which beare witnesse abundantly , that the Scripture is the word of God. Why , what works , what effects doth it produce ? Yea what not ? ‡ It enlightneth the eyes : ‡ it quickeneth dead Soules : § it is that great Engine of battery , that subdueth the world unto Christ. It is the sharpe two-edged sword , lively and mighty in operation , &c. “ it is the mighty power of God to Salvation : ‘,‘ it is to all men the sweet savour of God , the savour either of life , unto life , or of death unto death . Loe my Lord , what think you now of this Word ? Is it trow ●ou onely a dead letter , being of such a Divine and Spirit-full efficacie , as no word of man is , or can be ? And here might I bring many negative proofes , to shew it cannot be the Word of Man. But let this suffice . I will passe on . L. p. 89. No man can set a better State of the Question , then Hooker doth , his words are these : The Scripture is the ground of our beliefe : the Authority of man ( that is the name he gives to Tradition ) is the Key , which opens the doore of entrance into the Knowledge of the Scripture . P. We have already answered sufficiently , that the Scripture is both the Garden wherein all the pleasant Flowers , and wholesome Fruits of Paradise are planted , and grow ; which are of that beauty , fragancie , sweetnesse , and relish , as he that beholds them , smells to them , and tasts of them , may easily discerne they are not of a terrene or earthly nature ( Non vox hominem son●t ) and it selfe is the Key that lets in those that will , to tast of her Fruits : which I say , when they once tast , they will Say , This is none other , but the Garden and Paradise of God , even the Word of God. This is that * Key of knowledge , for the taking away whereof , Christ denounceth a Woe to the Pharises . And that by this Key is not meant Tradition , is plain , seeing the Pharisees did not take away Tradition , but they exalted it so farre , as therby they made the Word of God of none effect . Is this the Tradition , that you call the Authority of Man , and so highly commend , which the Pharisees used for no other Key , but as a false Key , or picklocke to robbe the Scripture of their Divine Authority . But if you understand by Tradition here the Delivery of the Scripture from hand to hand to be kept as a Depositum by the Church of God : thus the Scripture is a rich Cabinet full of precious Jewels , together with the Key , or Spring-lock so united unto it , as it is a part of the Cabinet , and so deposited with the Church of God , as by the Ministry and preaching of the Word the Key is turned , and the Cabinet unlocked , the Key being no other , but of Gods owne making and appointing ; and so the Cabinet thus opened , and man looking into it , his eyes being also opened by the same Key , there he finds that goodly ‡ Pearle of the Kingdome , and that rich Treasure , which to purchase , he goes and sells all that he hath . But suppose now for all this we should either grant your Lordship such a Key , as Prelaticall Authority , whereby you assume a power of opening an entrance to men to read the Scriptures : when the Key is once in your hand , what if you should prove so closse fisted , and so churlish a Keeper , as not to suffer them to come to read the Scriptures , as you have done in not suffering them to heare them preached on the Lods dayes at least in the After-noones ? As also , in so keeping fast under Locke and Key those precious Jewels of the Doctrines of Gods Grace ( as aforesaid ) as the Ministers themselves may not come at them , once to touch them ? So as it might prove a dangerous thing , and too suspicious , if you had such a Key of Authority , or the Authority of such a Key put into your hand , men should rather be shut out from the Scriptures , then have the entrance open to goe freely to them , when they will. But if you will needs perforce wrest this Key , as the Preaching of Gods word , out of the hands , or from between the teeth of Godly Ministers ▪ as you have done : we have no remedy , but to complain to the Lord of the Vineyard , and pray him to vindicate his Key out of such Hucksters hands , and to force you to give up your usurped false Keyes . L. p. 91. Could the Pope and his Clergie put this home upon the w●●ld ( as they are gone farre in it ) that the Tradition of the Present Church is Divine and Infallible : how might they and would they then Lord it over the Faith of Christendome , contrary to S. Peters Rule ; whose Successors certainly in this they are not . P. Thus you confesse , there is , or may be a Lording of the Clergie over the Faith of Christendome , or Christians , contrary to S. Peters Rule . But you restraine this to Romes usurped Infallibility , as if without this she could not Lord it over Christendome . How comes your Lordship then with your Hierarchy to Lord it over the Soules and Consciences of Gods people , even over all England , that other world ? You disclaime your Church-Authority , and Tradition here to be Divine and Infallible . By what Authority then doe you Lord it over all England ? Certainly Divine Authority you have none for it . And as you Say of Rome , so I doe to you : Certainly you are no successors of the Apostles in this ; as both hath been , and shal be more shewed . And because you cite here that place of Peter : what think you of it ? Doth it not condemn all kind of Lordship over Gods heritage ? As Lordship over mens Consciences in captivating them to humane Ordinances , as Ceremonies in Gods worship ? As Lordship over Ministers , forbidding them to Preach Gods word , both how farre , and when you please ? As Lordship over the very Commandements of God , in dispensing with them , as in the 4 th and 5 th Commandement ? Or Lordship over mens Soules , as touching their beliefe , and reading of Scriptures , as the word of God ; all which must depend upon a necessity of your present Church-Authority , as without which you tell them it is not fit , that they should either read the Scriptures , or beleeve them to be the word of God ? Now is Rome so far g●n in puting home her Infallibility ▪ as therby to Lord it over the greatest part of Christendome ? Then how farre are you gone in Lording it over the Soules and Consciences of all the People in England , and Ministers too , in all these particulars formentioned ? But to proceed . L. p 93. The Lawfully sent Pastors , and Doctors of the Church in all Ages , have had , and shall have continuall assistance , but not infalli●le , at least not Divine and Infallible . P. Such therefore as are not Lawfull Pastors and Teachers , have not continuall Assistance , as all Prelates and Priests , as you call yourselves . But for Lawfull Pastors , if they have continuall assistance , whence have they it , but from Christ ? And how then is it not ●ivine ? And if Divine , how , not Infallible ? The assistance certainly , for so much as it is , and in those things wherin it is , is no lesse Infallible , then Divine . For that which is Divine , is Infallible , as was touched before . But because this Assistance Divine is given to every man but in part ( for * we know in part , and we prophecie in part ) and to some in one kind , to some in another , both to whom , and when , and how much , and to what speciall purpose , as it seemeth good to the Divine wisdome , but to all ‡ to profit withall , and ‡ for edification , as the Apostle speakes : therefore it comes to passe , that even good men , and good Pastors lawfully called , may somtimes run into some errours , both by reason of humane frailties and infirmities , and when they passe the bounds of their peculiar karísmata , or Ministeriall Graces bestowed upon in this or that kind , or measure , and doe not keep closse to the Rule , Gods word : Having therefore gifts ( saith the Apostle ) differing according to the Grace that is given unto us , whether Prophecie , Let us Prophecie according to the proportion of Faith : or he that teacheth , on teaching : or he that exhorteth , on Exhortation . And yet when we have done all that we can , we come farre short of what we should doe . Yet all Gods Elect , both Pastors and People , have Christs promise so farre fullfilled in them , and made good unto them , by continuall Divine , and Infallible Assistance , of his Grace , and Spirit dwelling in them , that they are preserved from all those Errours , which might seduce them from Christ , as himsefe Saith , Math. 24.24 . L. p. 95. When Command is for Preaching , the Restraint is added , Goe , Saith Christ , and teach all Nations . But you may not Preach all things , what you please , but all things , which I have commanded you . The publication is yours , the Doctrine is mine . P. How then dare your Lordship be an Instrument of Restraining and Prohibiting any Doctrine of CHRIST , which hee hath in his Word commanded to be Preached , and Published to his People ? How will you answere this be-before that Judge ? And why do you suborne your Arminian Faction to preach their Heresies out of your d●psucoi , double minded Articles , while you restrain Gods Ministers from preaching the Truth , and Suspend them for so doing ? L. p. 98. Though Tradition and Scripture doe mutually , yet they doe not equally confirme the Authority either of other . For * Scripture doth infa●libly confirme the Authority of Church Traditions truly so call●d : but Tradition doth but morally and probably confirme the Authority of the Scripture . P. Then Surely your Church-Traditions make the Scripture but a poore requitall , when for an infallible confirmation of them , they returne a Confirmation onely morall and probable . Can they not returne such as they receive , at least in some degree ? But what be those Traditions of the Church truly so called ? That inducing Tradition , which of necessity must lead men to beleeve the Scriptures to be the word of God ? But shew us where hath the Scripture given you any such Authority , much lesse infallibly confirmed it ? Or how is this a Tradition truly so called ? Because you call it so ? But ‡ if Scripture have not sufficient Light to prove themselves to be Gods word : what Light find you there infallibly to confirme the Authority of your Tradition ? And if your Church Tradition doe not confirme the Authority of Scripture infallibly : how then ? Ergo fallibly , and deceitfully . But probably , you Say. But probability cannot confirme truth . This is a meere Solecisme of yours , and any common Aristotelian would hisse it out of the Philosophy Schooles . And in a Law-Case , a Probable Testimony is not Legall , it is no Testimony . And will you Say then , that the Scripture hath confirmed to your present Church such an Authority infallibly , to be a confirming Testimony of the Authority of Scripture , which is insufficient and illegall ? How much the neerer is Scripture Authority for such a Testimony ? Or your probable testimony doth confirme Scripture-Authority to be probable . That 's all ; and that 's nothing , saving that hereby you make the Scripture to be of no Authority at all . For first you Say , The Scripture hath no testimony of its Authority , sufficient in it selfe : Secondly , that it must first have testimony from the Authority of the present Church : and thirdly , that this testimony is but probable , not infallible . Therefore necessarily it followeth , that it is but at the most probable , if the Scripture have any Authority at all . And this is that Goates-haire , wherewith you have full stuffed almost 30 of your Folio-leaves , as before we have noted . And yet the thread of that 16 th Section is not yet cut off , or spun out . L. p. 100. The Iesuite in the Church of Rome , and the precise party in the Reformed Churches agree in this : That the Sermons and Preachings by word of mouth , of the Lawfully sent Pastors , and Doctors of the Church , are able to breed in us Divine and Infallible Faith. Nay , are the very word of God. So A. C. expresly . And no lesse then so have some accounted of their owne Factious words ( to Say no more ) then as the word of God. † ( in the margent at this marke ) For the freeing of Factious and Silenced Ministers is termed The restoring of Gods word to its Liberty . In the Godly Author of the Late Newes from Ipswitch . p. 5. P. That the Sermons and Preachings by word of mouth of the Lawfully sent Pastors and Doctors of the Church , are able to breed in men Divine and Infallible Faith ; being according to the Rule and Evidence of Scripture , as true Preaching is : what good Christian makes a doubt , though you deride it ? I pray you , ( you that are the great Rabbi : and Champion of the present Church of England ) What Say you of the Apostles words ? How shall they call on him , in whom they have not beleeved ? And how shall they beleeve in him , of whom they have not heard ? And how shall they heare without a Preacher ? And how shall they Preach except they be Sent ? So then Faith cometh by hearing , and hearing by the word of God. But we shall heare your judgement by and by . As for A. C. ( with whom you yoak the precise party in the same sentence ) surely were he no Jesuite , nor illegitimate Priest , but either a Sound Christian , or a Lawfully sent Pastor and Doctor of the Church of Christ , the words rightly meant , and understood , are most true . I remember I have read a Story of a Grecian State , I take it of Athens , where when a vitious Senator in Court on a time gave very good Counsell for the Common-Weale they approved of the Counsell , but would not have it Registred in his name , but caused an honest man to utter the same forme of words in Court , and so under his name it was recorded . So I may here , Let a good Christian , or ( if you will ) one of the precise party you mention , utter these words ( and not A. C. ) and then the sense wil be good and true . And by your own words we shall convince you of folly by and by . Now for the precise party in the Reformed Churches , doe you not meane those , who are most reformed in their life and conversation , and most refined from the drosse and dregges of all Deformed Churches Superstitions and Idolatries in the pretended worship of God , and from all grosse errours in Faith and Doctrine ? Surely those you must and do meane , as whom you most deadly hate , and therefore in your wretched malice do couple them with A. C. Of which precise party Iesus Christ is the head , that pure and precise Nazarite , and Seperatist from all sin and errour , with all the Apostles , Prophets , and Martyrs . And what do they say ? No lesse ( say you ) then A. C And what faith A.C. ? Expresly , that Sermons , &c. ( as before ) are the expresse word of God. And how prove you that this precise party saith no lesse ? Nay you say more , that they account their own Factious words no lesse ( to say no more ) then as the word of God. To Say no more ? Nay surely , you have said enough , if it be true . But if not true , a great deale too much . Well , true , or not true , 't is enough you Say it ; and so you make this precise party to be ten times worse , then the Jesuite . And so you would have it . For say you , the Jesutie saith , Sermons are the very word of God : but the Precise , That their own factious words are . What ? The word of God. No , but , As the word of God. Why , do you call them factious words , because they are As the word of God ? Doe you not know that true Preachers words should be * hoes log●●●eou ; as the Oracles , or word of God , as Peter speakes ? such words as become ‡ Sound Doctrine ? ‡ Sound Speech , that cannot be condemned ( but unjustly , by such as doe heterodidaskalein , teach strange Doctrines , and agree not to wholsome words ) keeping the § Forme of Sound words . But you charge here the precise party with factious words . How prove you that ? For Si sat est accusasse , quis innocens erit ? If your single Accusation be sufficient , who shal be Innocent ? But you bring your proofe è Scriptis , good evidence sure . What 's that ? † For the freeing of factious and Silenced Ministers , is termed , The restoring of Gods word to its Liberty But where do you find these factious words ? In the Godly Author of the late Newes from Ipswich . Well then , here be 2 things obserbable : 1. The Matter : 2. the Author . 1. The Matter charged , The freeing of factious and Silenced Ministers , is termed , The restoring of Gods word to its Liberty . And who are these factious and Silenced Ministers ? Namely a matter of about an hundred godly and Conscientious Ministers in Norfolke , Suffolk , Essex , Kent , Surrey , and other Sh●res , who were in one Summer , and the most in the Circuit of one Visitation , some silenced , some suspended , some also excommunicated , from Church and Chimney ( ab Aris ac Focis , aqua & igni ) and with their Wives and Children exposed to beggery , and all calamity ? Wherefore ? They were factious . Wherein ? They would not ob●y and conforme to the Orders of their Ordinary . What Orders ? For the reading in their severall Congregations the Book for Sports on the Lords dayes : For the setting up of Altars in their Chancels : For the causing of their People ( never accustomed to it before ) to come up to the Altar , and there receive the Communion , or the Lords Supper on their knees . For these , and the like , which they refused to do , they are doomed Factious . But the Ministers aledged , these were new Impositions praeter praescriptum Legis , besides the prescript Law or Statute , so as their obedience should have incurred a Premunire . No matter for that . They are a sort of factious fellows , and ringleaders of Puritan-people ( as you apologised in the Starre-Chamber ) and so being once silenced , 't is too late to talk . Yet these men were all Conformists to the Discipline by Law established , and lived peaceably . How then were they Factious ? Why , surely they would not observe Orders . They would ( notwithstanding an Order to the Contrary ) preach twice every Lords day : They would open the Catechisme-points , and not content themselves with the bare words of Question and Answere , as it is in the Booke : they would hold the people so long with their preaching in the Afternoons , that they had no time left to goe to their Laudable Sports ▪ nor could the people enjoy their pleasures with a quiet Conscience , the Ministers would so trouble them with pressing the Sanctification of the Sabbath according to the 4th Commandement , and the like . Well then , diligent Preachers they were : and they preached the word of God by expounding and applying it , which we shall heare you by and by to commend , if we may beleeve your words , when we see your deeds contrary . So as then , in Norfolke , and Suffolke , and Essex , while these godly and painfull Ministers preached the word of God , it did as the Apostle saith , * trékein , run , or diarrusai , flow forth like the ‡ waters in the Sanctuary . When Paul was prisoner at Rome , and yet had liberty to preach the word , ( for in those dayes , ‡ Les Diables estroyent encores en Leur Donat : the Devil was but a Grammer Scholar , and had not learned in Machiavels Schoole to be one of Antichrists Statesmen , to shut Ministers up in the Inquisition-house , that they shall never tell Tales more in the Pulpit ) he Said , § For the which I am a Prisoner in bonds , but the word of God is not bound . So as while Gods Ministers , are not restrained from preaching the word of God , but that they freely preach it without impeachment , it may be truly said , The word of God is not bound . But on the contrary , when Godly and painfull Ministers are silenced , then it may alike truly be sayd , The word of God is bound . I will recollect all , and conclude with a Syllogisme : If the free Preaching of Gods word be the liberty of it , and the silencing of Gods faithfull Ministers be a binding of Gods word : then the freeing of such silenced Ministers , is the restoring of Gods word to its libetty : But the free Preaching of Gods word is the liberty of it ; and the silencing of Gods faithfull Ministers . Therefore the freeing of silenced Ministers is the restoring of Gods word to its liberty . The consequence of the Antecedent cannot be denyed : and the Minor is the Apostles in that place forealedged , so as here is nothing left for you to deny , but the Conclusion . And that 's enough for you . Yet might those Ministers have but eq●all Law , and liberty to plead their Cause against you , they would easily purge themselves from such an aspersion of being Factious , when some of your party would prove to be deep enough plunged at least in a Premunire ( to say no more ) were not the Laws asleep , and ( in this case ) in as much bondage , as the Gospell . I passe from the matter of your Ipswich Newes , to the Author . And it would be News , to tell us truly , who that might be . But all the tidings you can tell us of him , is by certain marks to describe him unto us . And those are three ▪ 1. Is H.B. which ( in your Book set out concerning those three foresaid bitter men , and which you read in the Starre-Chamber , before all the Court at their Censure ) you set in the margent over against those passages which you cite out of Ipswich News . This is one of your marks ; although ( as I said before , and as I have it by very credible intelligence ) he was not the Author of it , and therfore you take , and have set your first mark amisse , for H. B. it was not . And yet this mark falsly set , became the occasion of the seting on of the second mark ; and that was an Eare-marke , and that upon both the Eares for failing ; and that closse to the head , which escaped scarce a hayres breadth , and this upon the Pillory , that some thousands of beholders might be witnesses of it . The third mark I find here in your margent , in this form , † a Crucifix I cannot call it : but it is next unto it , a Crosse it is , and very like to Christs Crosse , and as like to that Pillory , wherein H. B. stood , as can be ; A fit mark therfore for him , whom you had so marked before . So as , if any inquire of this Author , who it should be , your Book can shape him a ready answere , Ecce signum ▪ Loe here a signe of that Pillory on which he suffered . In the last place , you call him here in scorn , and through the nose ( as Tertullian speakes in another case of an Hereticke ) the Godly Author of the late Newes from Ipswich , and all this he may do by Authority , that sits in Cathedr● derisorum , in the scorners chaire , making a mock of all true Religion , Godlinesse , and honesty . And thus you cease not still to persecute the poore Man every kind of way here , * by ●ruell mocking , as the Apostle speakes . But he but drinks of the same ‡ Cup which his Lord and Master drunk of before him . And all these things you load Christs Servant withall , shall but make his crown the more glorious . For I heare , he indures that his perpetuall closse Imprisonment , and Banishment , from Wife , Children , Friends , Countrey , all ; with as great a continued magnanimity , as he did his standing and suffering on the Pillory . L. ibid. I ever tooke Sermons ( and so do still ) to be most necessary expositions and applications of holy Scripture , and a great ordinary meanes of Saving knowledge . But I cannot thinke them , or the preachers of them divinely infallible . The Antient Fathers of the Church preached farre beyond any of these of either Faction : and yet no one of them durst thinke himselfe infallible , much lesse , that whatsoever he preached , was the word of God. And it may be observed too , that no men are more apt to say , that all the Fathers were but men , and might erre , then they that think their own preachings are infallible . P. Here you acknowledge Sermons to be necessary expositions , and applications of holy Scripture , and a great ordinary meanes of saving knowledge . Doe you so ? Have you indeed ever taken them to be so ? And so still indeed ? What still ? What , all this while , that you have been , and are a most notorious persecuter of , and rooter out of godly Preachers , whom your late Brother White in Scorne ( in his Book of the Sabbath , or rather against the Sabbath ) calls Sermonders ? And is there a generation , or profession of men above ground , whom you hate , more then these ? If you ever took Sermons to be such ; why do you continually take the Preachers themselves in your nets , and so devoure them ? Are Sermons necessary expositions , and applications of Scripture , and that by your owne confession ? Then the greater your condemnation , that take away this Key of Knowledge . And that they be a great meanes of Saving knowledge : Then why do you not onely suffer the people to * perish for want of them , but chase away good Pastors from them ? Thus are you not guilty of the blood of so many thousand Soules , and have pronounced the sentence of condemnation against your selfe with your own mouth ? And thus doth not the nakednesse of your notorious and shamelesse hipocrisie discover it selfe to all the world , while you professe in words one thing , and in your deeds practise the contrary ? But you give the reason your selfe ▪ because you take Sermons to be such , as you say , therefore you persecute the Preachers of them . Neither yet come you full home to the truth , in giving Sermons their due , for all your sugred words ; Sermons , I meane , the plain , powerfull , and sound preaching of Gods word , by explication , and application . You say , they are great meanes of sound knowledge . You doe not say so of Sermons , as of your externall worship , The GREAT WITNESSE : but , a great meanes , not The great meanes , nor the GREAT MEANES put in Capitall Letters : much lesse doe you say , as the Apostle , That preaching is the power of God unto Salvation , to every one that beleeveth . Or as , 1 Cor ▪ 1.18 . The preaching of the crosse is to them that perish foolishnesse : but to us that are saved , it is the power of God. Or , To them that are called , we preach Christ , the power of God , and the wisdome of God. And yet with you it is but a great meanes . And well too , that you will vouchsafe to give it so good a word . But it is such a great meanes , as there is none other ordinary meanes of saving knowledge whatsoever to be compared with it . But you cannot thinke Sermons divinely infallible . I thinke not such Sermons as you make . But are not those Sermons , which being a true explication and application of the the word of God , the Scripture , doe convert soules to God , doe beget faith in the hearers , and make of them new Creatures divinely infallible ; can such Sermons be otherwise , then divinely infallible ? I doe not meane your Court Sermons . And can that preaching which is a great meanes ( as you confesse ) of saving knowledge , but be divinely infallible ? Can that , which brings men to salvation , deceive men ? I speak still of true preaching . But you put Sermons ( which you say are expositions , and application of Scripture , and a great meanes of saving knowledge ) and preachers together , whom you doe not think to be infallible , There is some difference , by your leave . For the Sermon may ●e divinely infallible , saving the hearers soules , and yet the preacher himselfe be deceived , and put by his purpose in preaching of it . For instance : I remember Augustine tells how on a time preaching upon a text , he did , besides his purpose and intention extravagate from his text , and fell upon the Manichean Heresie , which was nothing to his text , in which extravagant discourse , he notwithstanding , according to his dexterity , ●oundly confuted that Heresie : Well , after the Sermon a Manichean that there had heard him , came to Augustine , and told him , that his Sermon had much wrought upon him , and convinced him of his error , desiring him further to instruct him in the true Faith : Hereat Augustine fell into an admiration , saying to the man , give glory to God , and never thank me for it : for I never intended , when I came into the Pulpit at that time , so much as to touch upon that poynt . But now I see ▪ Gods mercifull hand led me out of my intended course , that I should , going out of mine owne way , bring thee into the right way . Thus we see the Sermon may be divinely infallible , when yet the Preacher himselfe was deceived . Againe , the Preacher being a man is subject to error , when yet his Sermon is infallible , being divine , that is , according to Gods word , the Scripture , and his life through infirmity may have many errors , when yet his doctrine is upright and sound , being regulated by Gods word , and Spirit , which is not wanting to his faithfull Servants , in his owne Ordinace . But ( say you ) the ancient Fathers of the Church preached beyond any of these , of either Faction : and yet no one of them durst thinke himselfe infallible , much lesse , that whatsoever he preached was the word of God. Here first you shew still your teeth , and utter your extreme malice against Christ , in calling his faithfull servants , the Ministers of his word , a Faction ; and such a Faction , as you yoake with that of the Jesuites . Certainly if godly Ministers ( such as you place , in the precise party of the reformed Church ) be a Faction , it is under and with their King and Captain Christ , fighting , and confederating , against all Antichristian adversaries , the disguised enemies of Christ , and of his word , and true Church , and of all his faithfull Ministers , and people , that doe sincerely professe his Name . Which your malice being so Diabolicall , the Lord reprove you for it , and reward you according both to your * words and deeds , who doe thus confound , the precious with the vile , the good with the evill , light with darknesse , Christ with Belial , true Christians with Antichristians . Certainly ther 's a woe belongs to you for this . We doe utterly reject all Iesuites and Antichristians , as who neither doe , nor dare , nor can preach Gods word truly , to the begeting of Saving Faith , and Saving Knowledge . For then they must preach against the Popes Kingdome , and his cursed doctrines , which in the Councel of Trent , doe both forbid , and accurse all saving doctrines of grace , and burne with fier and fagot the Preachers of them ; whom you also most cruelly persecute with all the Engines of cruelty , that malice it selfe can invent , and a desperate man against all Laws of God and man dare execute . For the antient Fathers of the Church , whose preaching you farre preferre , before any of that precise party ( as you call it ) for as for A. C. and his Faction , we altogether exclude them out of the number of preachers in the reformed Churches : whether ignorance , or malice hath more blinded your judgement in this , I cannot directly say . Ignorance , not onely of the Fathers preaching , but much more of the preciser party of preachers , in the Reformed Churches , whose Sermons , and writings I suppose you have but a little acquainted your selfe withall : but for your malice against these , I dare confidently say , you have no want of that . And seeing you draw me ( though against my will ) to enter within the lists of such a comparison between those antients , and our moderne reformists , I hold it fit to speake somthing of it , ( though I declined it before , when you gave the like occasion ) both to discover the weaknesse of your judgement herein , and to vindicate the truth it selfe , in maintaining the just reputation of the truly Reformed Churches . Now no reason can be given ▪ why those Antients ( though otherwise of honourable mention ) should preach farre beyond the best preachers of the Reformed Churches . For they could not have that knowledge , and learning , which so many ages since have produced , together with much experience ; all which the truly reformed preachers make use of . Again , doe but compare most of the writings and Sermons of those Antients , with our moderne Reformed Divines , and a right judgement will find the oddes of your farre beyond , to be on the side of the reformed party . In comparison of whom , how poore were those Antients , both in their expositions and applications of Scripture . Augustine , that excellent light in those times , though in his Polemicall Tracts , and especially against the Pelagians , and Semi-pellagians , in the vindicating of Gods grace , and so in opening all those places of Scripture , concerning those points , he shewed an accute dexterity , and sound judgement : yet in his other exercises , or Sermons , and expositions of Scripture , he was not so pregnant . As in his 8 th Tome , containing his expositions , and Sermons , upon the Psalmes , although the Reader shall not repent him of his labour , because he shall meet with many passages of good note , yet he may observe how farre wide he is of the scope and meaning of the Psalmes , which he handleth all along . He preached indeed every day : as Calvin did at Geneva ( besides all his other weighty imployments ) but what a disparity there is between their expositions , I referre to the judgement of K. Iames , who commended Calvins Commentaries , above all those of the Ancients . So for the Greek Church ( as Aug. for the Latine ) that golden mouthed Chrisostome ( according to his Name ) the best preacher in his time , though many of his expositions were good , yet when he came to his tò u'thikòn , his morall , or application , though in it selfe it was very good , yet for the most part no way pertinent to his text he handled : but he would sometimes make his use against covetousnesse , somtimes against pride , or some other sinne , or , to exhort to some morall vertue , or other , but ( I say ) without any coherence to his text , for the most part . And for the most of those Antients , what was the common Theame of their preaching , but morality , delighting rather to contemplate in a solitary life , then to practise such preaching , as might win soules . How few of them did preach the Doctrine of Iustification by Faith in Christ. In somuch as Bernard , who lived many hundred yeares after those ancients , and in those times , wherein he noted Antichrist to be come ( which he plainly poynted out to be the Pope ) did preach more soundly of this doctrine , of Iustification by Faith onely , then all those Fathers had done : if we may judge of their preaching by their writings . They spent themselves more in preaching for good works . Then to set forth the faith in Christ ; though some flashes they had here and there . And whether this be not one reason , why you so commend the Fathers preaching , because they were so much for good works , and so little for faith , I know not . Whereas the moderne Divines of the Reformed Churches are most singular , and excellent in seting forth the Mystery of faith , and that doctrine of Iustification thereby , therein exalting Gods grace , and excluding mans merits ( though not negligent in exhorting to good works , as the fruits of faith ) Those Doctrines of Grace and faith , being the main substance of the Gospell , and the true practising of Iesus Christ , besides which there is no true preaching . Admirable they are also in seting forth the nature of sinne , to bring man out of himselfe , and to plant him into Christ. And in a word , have so set forth the whole body of Divinity , as the Fathers writings to theirs , are in comparison , in respect of sound Divinity , but as a barren Field to a fruitfull , well planted , and well watered Garden . And great reason there is for this . The Fathers had to deale with some Hereticks , as with Arius , whose Mal was Athanasius , and with Pelagius , knockt down by Augustine , and others : but they knew not as yet the Mistery of iniquity : which in these latter times seeking to overtop the Gospell ; and , to overthrow the Doctrine , and Kingdome of Christ , hath given occasion , not onely of a reformation , in a seperation from that Whore of Babylon , but to many Worthies , whom God hath raysed up in these last times , to bestirre themselves , and to study Christ his Military Discipline , and spirituall warfare , against the Beast , and his Crew , and to be expert in maintaining Christs Cause , with weapons both offensive , and defensive . So as by this occasion , Gods Grace working with it , this last Century hath produced , more excellent , sound , and learned Divines , and famous preachers , then ( I may say truly , though not without envie ) have been ever since the Apostles times ; The Name of our God , and of our Lord Iesus Christ , who by this meanes , hath Tryumphed over Antichrist , be praysed , and glorified for evermore . These have been and are Christs * Triarian band fighting against Antichrists power , with the sword of the Spirit in their lippes , their pike , their pen in their hand , and fighting on their knees by Prayre , and have so confounded Antichrist by the dint of their Sword , and Pike , the word of God , that he hath no meanes left him , but by his legates à latere , to negotiate his cause with Kings and Princes of the earth , to ‡ incite them against the precise party , by taking their weapon ( Gods word , and the preaching thereof ) from them , leaving them nothing , but their bare knees to plead their Cause upon , even Prayers ▪ and Teares , these which the powers on earth may cause , but never deprive them of And how farre you have been a stickler , and instigator in this kind , I appeale to your practises , and to this your Book , sufficient , and competent witnesses against you . But to return to your Fathers : ( you say , that they , for all their preaching so farre beyond others , yet no one of them durst think himselfe infallible , much lesse , that whatsoever he preached , was the word of God. 'T is true , they had been no wise Fathers , but Children rather , yea proud and foolish Men , if they had thought themselves to be infallible , which is proper to God alone ▪ But whatsoever they preached out of Gods word , that they had good evidence it was according to the Scripture , why should they not , not onely thinke , but be assured , that being the truth , it was infallible , as being the substance of Gods word , which they preached ? And so all other preachers . Lastly , where you say , It may be observed , that no men are more apt to say , that all the Fathers were but men , and might erre , then they that thinke their own preachings were infallible . And what say you , I pray you , of your antient Fathers ? Were they any others but m●n ? And might they not erre ? But you are not perhaps so apt to say , They were but men , and might erre . You are willing to entertain , and retaine a higher opinion of them , then so . Or at least you are not so apt to say so of them , as they , then whom none are more apt to say , The Fathers were but men , and might erre . Sure if there were cause enough , and urgent too so to say , ( as when it concernes the glory of God , and the truth it selfe ) he that is aptest to say so , is the most to be commended . And now let us here a little inquire , who these men be , that are so apt to say thus of the ancient Fathers , and for what cause , That they were but men , and might erre . Why , who should they be , but the precise party of the reformed Churches , as all the worthy , reverend , pious , religious , learned , and judicious Divines , both beyond the Seas , and on this side , who undertaking to defend the truth of Christ , against Antichrist : and their Adversaries objecting , and pressing so much the authority of the antient Fathers in such things , wherein they could not be otherwise excused , but that they did a'n●ropopathein , speake as men , who are not in all things infallible : what could they in such a case , answere otherwise , But that those Fathers were but men , and might erre ? Nor did they speake this out of any disesteem of those Fathers , but when they were ( I say ) so urged to defend the truth against the Adversaries of it , by the evidence whereof , they were able to make good what they sayd , that those Fathers were but men , and might erre . Now for this , who is more apt , then your Lordship to cast in the dish of this precise party ( as you call them ) that they should upon just cause speake thus of your antient Fathers ? What would you say then , if all this party should as one Man rise up , and openly professe against you , as a notorious enemy of the truth , and of the Church of God in England , and elswhere , and of all pious , sincere , and zealous Preachers of the Gospell , and that under the Name of the precise party , which you so yoake with the Jesuites , you doe maliciously , not onely seek to undermine , but even professedly to invade and oppugne , the whole Kingdome of Iesus Christ , as also your practises , and this your Book can witnesse . And how doe you come to know the thoughts of this precise party , so well , that you say , they think their own preachings were infallible ? Surely you do but think so . You might therfore judge more charitably . But as I said of those Fathers , so do I of these , what they have a good and sure ground in Scripture for , to preach and teach , they may be sure , and they know it to be the truth , and so infallible . As for those that * preach of cursing and lyes ( as David speaks ) and suggest slanders , and false reports into the eares of Princes , and Courts against Gods Ministers and Preachers : let them thinke , and be assured too , that what they preach , or print , is not onely not infallible , but most malicious , and detestable , both before God and Man ; as tending also the blinding , and so to the downfall of such as beleeve such falshoods to be infallible . L. p 104. When the Fathers say , we are to rely upon Scriptures onely , they are never to be understood with exclusion of Tradition , in what causes soever it may be had . Not but that the Scripture is abundantly sufficient , in , and of it selfe for all things : but because it is deep ▪ and may be drawn into different senses , and so mistaken , If any man will presume upon his own str●ngth , and goe single without the Church . And citing an excellent sentence out of Vincentius Lynnen●is ▪ quum sit perfectus Scripturarum Canon , sibique ad ommia satis superque sufficiat , &c. Forasmuch as that Canon of Scripture is perfect , and superabundantly selfe-sufficient to all things , and if you adde this your note upon it in the margent . And if it be sibi ad omnia , then to this , to prove it selfe , at least , after Tradition hath prepared as to receive it . P. A little * before , you cite also Augustine seting downe 4 speciall notes and marks internall to the Scripture to prove it to be the word of God. As 1. The Miracles . 2. That there is nothing carnall in the Doctrine . 3. That there hath been such performance of it . 4. That by such a Doctrine of humility , the whole world almost hath been converted . And there also to the same purpose Lynnen●is : who placeth the Scripture before Tradition . And here againe , That the Scripture is selfe-sufficient to all . What room then for Tradition ? Or if Tradition have any place at all , it were good manners for it to come behind , as a Handmayd waiting on her Mistris . But you can salve all with a wet finger , or with one drop out of your pen : If it be sibi ad omnia , that is , selfe-sufficient to all things , then to this , to prove it selfe , at least after Tradition ●ath prepard us to receive it . This is your own Addition , or Comentary and Glosse of your own Mother wit , which is , as Tertullian saith of the old Roman Senate , which had made a decree , that none should be taken into the number of their Gods , but such as the Senate it selfe should first think worthy , and approve of : So as Tiberius Caesar under whose Empire Christ suffered , when he had heard much fame of Christ , he moved the Senate , that Christ migh be entertained for one of their Gods. But the Senate for the foresaid Reason rejected it , because they first had approved of it . Whereupon Tertullian saith , Ergo nisi homini pla●uerit , Deus non erit Deus . Therfore except it please man , God shall not be God. A fit parralell for this very purpose . The Scripture , by the consent of all the antient Fathers , is abundantly selfe-sufficient to prove it selfe to be the word of God : but the present Church hath a Senatus consultum , a Decree , Tradition , which must first give her voyce and approbatiton , that the Scripture is the word of God ; otherwise in vaine are all those Encomiums and Commendations of the Fathers , though never so antient , affirming , and confirming , the Scriptures selfe-sufficiencie , even beyond all measure . The Tradition of the present Church must first give her voyce . Ergo , nisi homini placuerit ▪ Scriptura non erit verbum Dei : Therfore except it please man , the Scripture shall not be the word of God. Onely herein you goe beyond the Roman Senate : for their Decree for the admiting of a God was by the generall voyce of all the Senators : But yours is here from the sole and single Oracle of the Church of England . The Chaire of Canterbury . 'T is enough that you tell us , with an if , if the Scripture be , Sibi ad omnia , then to this , to prove it selfe , at least after Tradition hath prepared us to receive it . Otherwise , never talke of Fathers Authority , all is in vaine , The Scripture cannot be beleeved to be the word of God , unlesse The Tradition of the Present Church prepare the way to receive it . And , at least , you say ; which is no small deminution of the S●riptures selfe-sufficiencie , which you put with an if , at least . But of this sufficiently . But let 's heare your Reasons further for your Tradition . The Scripture ( Say you ) is deep , and may be drawn into different sences ▪ and so mistaken , that any man will presume upon his own strength , and goe single without the Church . So it seemeth your Articles of Religion are deepe , as which not onely may be , but are drawne into different sences , and so mistaken , and that by the presumption of one mans strength , going single without the Church . But for the Scripture , though it be deep , yet it affords us both line , and Bucket sufficient to draw water out of those * well● of Salvation , and so to give us a full tast , whereby to relish and resent whose word it is ; except the Tradition and Authority of your present Church doe cut off our line , and breake our Bucket . The Scripture hath both Milke for Babes , and strong Meat for Men. In the Sea both the Elephant may swim ( as AUG . and GREG. saith ) and the Lamb wade , and when it is by unstable men wrested and drawn into different sences , and so mistaken , yet it remaines the same unchangable truth still , and hath in it sufficient evidence , both to reconcile those differences , and to convince the gainsayer . 'T is true , Let no man presume upon his owne strength ; * for the secret of the Lord is with them that feare him . Wha● was the cause then , that you have all along your Booke , ( as in part hath been shewed ) so perverted the Scriptures ? was it not because you took not with you for your guide , the Tradition of the present Church ? And was not this then a prusuming upon your own strength , when you goe so solely , and singly to worke ? But what meane you by going single without the Church ? The not consulting the Prelates ? Or because the Papists object , as you , The Scriptures are deep and darke : therfore we must in all things take the present Church Tradition in our way , where it may be bad , and be guided by that , as by Ariadnees Thread , through those manyfold Meanders of that intricate Labyrinth , the Scripture , as you make it . Or that you meane by Church Tradition , the Authority of the present Church of England , as one with that Church whereof none is ; and that this Authority must needs proceede and like a Candle before the Sun at noon-day ( as before ) shew us the way to know the Scripture to be the word of God : if we be willing to shut our eyes , and blindfold to be led by the Traditionall Authority of this your Church : what know we , but by such Authority you may tell us ( puting the ●ible clasped into our hands ) All that is cantained within those claspes , is the word of God. This you may be sure of , you have Authority for it , you need goe no further . And all your Bibles of your present Church of England , being by expresse Charge bound with the Apocrypha , so as they are punished that doe it not , all the Books forfeited , which may breed an opinion in the people , that those Bookes also are a part of the word of God : If now one hereupon opening the Bible , and lighting upon either that ridiculous tale of Tobies Dog , or that of the Angel , who tells Tobia● , that he is his kinsman ; and of the Smoke of the Fishes Liver that drives away the Devill ; or of Razis killing of himselfe , and commended for it by the writer of the Books of the Maccabees ; or that of the same Authors , doubting whether he hath done well , or no , in writing that Story , and the like : he may possibly by this meanes be brought to think meanely of the Scriptures , and that they are not the word of God , because he finds such things in the Bible ( so as it is bound ) as are ridiculous , false , vaine , impious , and uncertaine whether the rest be done , as it should be , &c. And thus by your Apocrypha , delivered into his hand by the Authority and Tradition of your present Church , he is brought to beleeve , that either the Scriptures of tha● Old and New Testament , are not the word of God , as wherwith those Apocryphall Books are equally bound in all Bibles : or else , that such Tradition of the present Church it little to be regarded , while pretending to lead men to the beliefe of the Scriptures , to be the word of God , there is no more difference made between them , and the Apocrypha , so full of vain lyes and ridiculous tales . And perhaps you may come in also as Time , and Pla●e , will permit ) with your Verbum Dei non scriptum to boot , the word of God not written , of which you tell us before , agreeing therein with Bellarmine . And at last , when your Tradition , and Authority hath sufficiently prepared the way , you will perhaps bring in your Traditions Apostolicke accompanied with the Decretalls of Gratian , which your Sister Church of Rome equall with the 4 Euangelists . But however , were it for nothing else , but to maintaine the credit of your present Church Tradition and Authority in commending to men the Scripture to be the word of God , you might doe well to take away your Apocrypha , which your Zeale will have placed in the midst between the two Testaments , not suffering any Bibles to be bound without it , which is , as ‡ one saith , as a Blakamore placed between two pure unspotted Virgins . Nor doe I think , that your Lordship so placeth your Blackamore , as Ladyes put a black patch upon their Cheek , or Chin , as a foyle , to make them seem more fayre : so you , to make the Scriptures the more lovely , and desireable , or the better to be known , as things by their contraries , as white by blacke , or the straight by the crooked , or truth , by error ▪ standing near it . And though Hierome ( who excludes the Apocrypha out of the Canon of Scripture ) saith , they may be read ad morum institutionem non ad confirmationem Fidei , for instruction of manners , and not for confirmation of faith : yet considering both the fooleries , and falsities , and vanities , and commended impieties , and confessed uncertainties in them ( as aforesayd ) all these things put together , might be ( me thinks ) of sufficient strength to thrust out that Blackamore by the head and shoulders from betweene those two fayre and unspotted Virgins . L. ibid. It is most reasonable that Theology should be allowed to have some Principles ( as well as other Sciences ) which she proves not , but presupposes . And the chiefest of these is , That the Scriptures are of Divine Authority . P. How ? Is the chiefest of these Principles allowed to Theologie , This , That the Scriptures are of Divine Authority ? Doe you not forget Tradition now ? Doe you not reckon that for the first , and so the chiefest , as without which , the other cannot be granted ? Or perhaps you doe not reckon your Tradition , or Authority of the present Church to be a Principle of Theology . What then ? Perhaps , of Muthology , the science of setting forth Fables , Or , of Buttologie , the science , of much babble to no purpose . Or , Argologie , the science of vaine , and frivolous talke . Or , Carphologie , a gathering of Chaffe , as if you would by the heape of Chaffe shew us , where the Wheat is . Onely , your Tradition is no Principle of Theologie , and therfore a heape of chaffe wherein there is not one grain of the pure corn . But let us come to see what is most reasonable . It is most reasonable ( say you ) that Theologie should be alowed to have some Prin●iples ( as well as other Sciences ) which she proves not , but presupposes . And what is Theologie , but the Scripture it selfe , and the Doctrines therein contained ? And however it be with other Sciences , which in comparison of Theologie are but imperfect and beggerly , so as they have need to begge their a'itemata , some Principles to be granted them , as grounds to worke upon , as the Mathematicks , &c. yet you might have given that honour to Queen Theologie , to which all other Sciences are but handmaids , as to exempt her from being a begger , yea and of that too , which is her own , and in her own possession , namely , That the Scripture is the word of God. This is one of Theologies prime Principles , which the Scripture doth suo jure vindicare , challenge as her own right , and which no man can take from her . And if Theologie must borrow or begge this principle : Of whom ? Of the Tradition of the Church ? Beware of that : For then * the Borrower , should be servant to be Lender , as Solomon saith . And to Begge it , were worse . But if Theologie have this principle of her owne , and it in the Scriptures possession ; what need she goe either to begge or borrow it , and that of those , who can neither give , or lend it ? And if this be a Principle , that Scripture 〈◊〉 the word of God. What use of your Church Tradition ? For Principles are not to be denied . But you denying , that this can be beleeved , without the Tradition of the present Church doe first induce unto it : then you are one of those , that deny Principles . And Contra negantem Principia non est disputandum , we are not to dispute against him that denyeth Principles ; but in this case to hold him as an Heretick , and to deale with him as the Apostle admonisheth : A man that is an Hereticke , after the first and second Admonition reject : knowing , that he that is such , is subverted , and sinneth , being a'utokatákritos , selfe-condemned . L. p. 105. The evidence of supernaturall Truths , which Divinity teaches , appeares not so manifest , as that of the Naturall , though in themselves more sure , and infallible . P. Appeares not : true indeed to a naturall man. Here you speake by experience . But to the spirituall man this evidence appeares very clearely ; for ( as the Apostle saith ) The Naturall man receiveth not the things of the Spirit of God , for they are foolishnesse unto him : Neither can ●e know them , because they are spiritually discerned . But he that is spirituall , judgeth all things ; as Solomon also saith Evill men understand not judgement : But they that seeke the Lord , understand all things . L. p. 106. Faith is a mixed Act of the Will , and the understanding , and the Will inclines the understanding to yeeld full approbation to that , whereof it sees not full proof . Not but that there is full proofe of them : But because the maine grounds , which prove them , are concealed from our view , and folded up in the unrevealed Councel of God , God in Christ , resolving to bring mankind to their last happinesse by Faith , and not by Knowledge , That so the weakest among men may have their way to blessednesse open . P. 'T is true , that Faith , being the life of the soule , anima animae ( as Aug. speaks ) doth informe and quicken all the faculties thereof , as the Will , Understanding , Reason , Affections : so as the Will doth no more incline the Vnderstanding to assent ( this being the opinion of those Schoolmen , that hold the Will to be the seat of Faith , as others do hold the Vnderstanding ) Then the Vnderstanding doth the Will , or Reason the Affections : But Faith being that Grace , which quickneth the whole soule , and in it all the faculties as aforesaid , it is this Faith Principally that inclineth all the whole soule with all its faculties to yeeld their unanimous assent unto it . And yet I deny not a mutuall reciprocation , and interchangeable cooperation , which is between these faculties , as in the naturall man , so in the spirituall man , regenerate by faith . For as in the naturall man somtimes the Vnderstanding inclines the Will , somtimes the Will the Vnderstanding , sometimes Reason inclines the Affections , and somtimes the Affections incline Reason , and that oftentimes with great violence to a wrong object : the like working there is among the sanctified faculties of the soule Regenerate , somtimes the Vnderstanding inclining the Will , somtimes the Will the Vnderstanding , and sometimes the Affections incline both ; as the Apostle saith ( speaking of zeale for God ) Whether we be besides our selves , it is to God , or whether we be sober , it is for your Cause . For the love of Christ constraineth us . And the affections of the Apostle towards Christ were so strong in him , that they carryed his Vnderstanding , Will and Reason along with them with strong hand , when notwithstanding he was told of dangers , yea bonds abiding him at Ierusalem , and earnestly desired of his Friends not to goe thither : he answered ▪ What meane ye to weep , and to breake mine heart ? For I am ready not to be bound onely , but also to dye at Ierusalem for the Name of the Lord Iesus . And Christ himselfe was so full of holy Zeale , and strong Affections , as he was carryed with a wonderfull violence of them , insomuch as they said of him , that he was madde . And his friends one time went to lay hold on him , saying he was besides himselfe . And many of Christ his Servants , his Ministers , being carryed with a strong love of Christ , and zeale for his glory , expressed in their courragious witnessing of the truth against wicked men , the enemies thereof , although their Vnderstanding apprehend the danger , and their Will could be content to live in peace , yet the Affection here carries all along with it , and they willingly follow , because the same Faith guides and carries all along with it , whence it comes to passe , that the affection here to Christ , and to truth being as it were the Leader of the rest , the Vnderstanding , Reason and Iudgement least appearing in the sence of the world , men are thereupon so apt and prone to Censure such Ministers of indiscretion . But this may shew the inward opperation of the faculties of a regenerate soule , how one works upon another reciprocally , and one inclines another , somtimes the superiour faculties , the inferiour ; and somtimes the inferiour , the superiour , but Faith is the principall agent working in , and inclining all . It is not then the Will that alwayes inclines the Vnderstanding , but the Grace of Faith , which infused , doth at once both illuminate , incline , and draw both the Will and Vnderstanding to rest in the saving truth of God apprehended by Faith. This Faith I say doth so illuminate , the whole soule , with all its faculties , as that it selfe brings meat in the mouth ( as ye say ) even a full proofe in it selfe of the things beleeved : so as now not onely the affiance of the Will , but the affiance , and certain knowledge of the Vnderstanding doe rest themselves in the cleare evidence , which Faith it selfe bringeth with it , which evidence hath the ample and sure Testimony , both of the word of God , and of the Spirit of God , whose worke it is . For this saving Faith never goes alone , but is both ushered in , and wrought , and accompanied with the word and Spirit of Christ. For so soon as Faith is conceived in the soule , it unites to Christ , and so it hath communion with Christ , together with his Spirit mimediately ; so as both the Will , and the Vnderstanding , and the whole soule , heart and affections , so soon as Faith possesseth them ( which Faith is a plerophoria , full assurance of the things beleeved , and a cleare evidence of them , though not seen , as before is shewed ) there is withall exhibited both in , and with Faith a full sufficient proof of the things beleeved . * How say you then , that the maine grounds , which prove them , are concealed from our view , and folded up in the unrevealed Councel of God ? And what main grounds , I pray you be those ? Can you tell ? Or doe you speake in the Clouds , that you may seem to say something ; which you understand not . For certainly this Mystery of Faith is concealed from your understanding , as appeareth by your darke and clowdy words . And is that unrevealed councell of God the object of our Faith ? Cometh not Faith by hearing of the word of God , wherein God hath revealed his will to us ? Or doth the Tradition of your present Church , lead you to beleeve such sencelesse speculations ? Indeed the Apostle saith , ‡ That in Christ are hid all the treasures of wisdome and knowledge . Hid , that is , layd up , and contained as a Treasure . But not hid from his true Church , and faithfu●l people , as the Apostle saith , † If our Gospel be hid , it is hid to them that are lost , in whom the god of this world , hath blinded the minds of them that beleeve not , least the light of the glorious Gospel of Christ should shine unto them . And againe , § Eye hath not seen , nor eare heard , neither have entred into the heart of man the things , which God hath prepared for them that love him : But God hath revealed them unto us by his Spirit . But where ? Search the Scriptures ( saith Christ ) for in them ye thinke to have eternall life , and they are they which testifie of me ; so to this purpose the Apostle speaketh excellently , Ephes ▪ 3.4 , 5 , 6. and 1.9.17 , 18 , 19 and in many other places . But to you it seems these things are hid , and folded up ; and therfore no mervaile you know not what you say , nor wherof you affirme : As the Apostle saith of some † Who were turned aside from Charity out of a pure heart , and a good Conscience , and of Faith unfained , unto vaine ●angling . Desiring to be teachers of the Law , understanding neither what they say , nor wherof they affirme . Let therfore the Prophet Esay read you a Lecture , * Stay your selves , and wonder : Cry ye out , and cry : They are drunken , but not with wine , They stagger but not with strong drinke . For the Lord hath powred on them the spirit of deep sleep , and hath closed your eyes : The Prophets , and your Rulers , the Seers hath he covered . And the vision of all is become unto you , as the words of a Book that is sealed , which men deliver to one that is learned , saying , Read this I pray thee : And he saith I cannot , for it is sealed : And the Book is delivered to him that is not learned , saying , Read this I pray thee : And he saith , I am not learned . Wherfore the Lord said , Forasmuch as this people draw neere me with their mouth , and with their lippes doe honour me , but have removed their heart farre from me : and their feare towards me is taught by the Precepts of men : Therfore behold I will proceed to doe a mervailous worke amongst this people , even a marvailous work and a wonder : for the wisdome of their wise men shall perish , and the understanding of their prudent men shal be hid . Woe unto them that seek deep to hide their councel from the Lord , and their works are in the darke , and they say who seeth us : And who knoweth us ? surely your turning of things upside down shall be esteemed as the Potters Clay . Loe , my Lord , I hope this word is not folded up : if to you it be , you shall one day both see and feele it more clearly and sensibly fulfilled . But you goe on . * God in Christ ( say you ) resolving to bring Mankind , to their last happinesse by Faith , and not by Knowledge . What , by a blind Faith ? For by Faith , and not by Knowledge , is all one , as to say , by such a Faith , as is without Knowledge , and so without light in it , and so blind . Wheras the true saving Faith , is a knowing Faith , it is the evidence of things not ●een , it sees him that is invisible ; as before is shewed . But my Lord , if the maine grounds be folded up in the unrevealed counsell of God : I wonder by what revelation you come to know his secret , That God in Christ hath resolved to bring Mankind to their last happinesse by Faith , and not by Knowledge ; surely God hath no where in Scripture revealed any such resolution of his . And if it be not written , Timeas 〈◊〉 ill●d ( as Tertullian forementioned said to Hermogenes the Heretick ) Feare that Woe to them ▪ that shall adde to the Booke of Scripture . But if you had leasure to Read the Scripture , it reveales unto us plainly what God in this businesse hath resolved to do , and how he will bring Mankind to his last happinesse ; and that is by a seeing , not a blind Faith : by a Faith explicit and cleare , not implicit , and folded up : by light , and not by darknesse . This is Gods way , that he hath chalked out unto us in the Scripture ( as before is fully proved of Faith ) and therfore we are sure , that God in Christ in his eternall councell resolved to bring us this way to heaven , and no other way . And this * way is Christ : and Christ is ‡ light : and in this way we must walke as ‡ children of the light , and not as children of darknesse . And every true beleever , as he becomes a new man , so of a blind man , he becomes a seeing man. For this cause Christ came the § true light , that he might lighten every man that comes to him . For this cause was Paul sent to preach to the Gentiles , † To open their eyes , and to turne them from darknesse to light , and from the power of Satan unto God , that they may receive forgivenesse of sinnes , and inheritance among them which are sanctified by Faith that is in me , saith Christ ; so that every true Christian in his conversion , of blind , becomes seeing , of darknesse becomes light in the Lord , of Satans bo●dm●n , Gods ser●ant ; and by this way onely through Faith in Christ , they receive forgivenesse of sinnes here , with sanctification , and hereafter the eternall inheritance . But as for you , my Lord , as you have found out another way , namely , a blind way , not by the way of knowledge , by which yet you pretend to your last happines : so be assured of this , that the place you are going unto , is just like the way that leads unto it , blind and darke , yea , utter darknesse , where the Pit is , into which , both the blind leader , and the blind led shall fall . And for your further conviction , or else confusion , and confutation of your folly , and information of your blind Disciples , and confirmation of the truth to all the children of truth : note what Christ himselfe saith expresly , point blanke against you . You say , God in Christ resolved to bring Mankind to their last happinesse by Faith , and not by Knowledge . But Christ saith , This is the will of him that sent me ( this God hath resolved on ) that every one that seeth the Son , and beleeveth in him , should have eternall life , and I will raise him up at the last day : Marke here ; This is the Fathers will , his resolution , his revealed councell , and purpose . What ? That every one that seeth Christ ( not with bodily eyes here , but with the eyes of his soule , being illuminated by holy knowledge ) and so beleeveth in him , should have eternall life , and Christ will raise him up in the last day . Here is Mans last happinesse , to which God hath revealed t● us in his word , that he hath resolved in his councel to bring Mankind by Faith and Knowledge , together , and without seperation , as both seeing , and beleeving . And this doth the Scripture every where shew unto us . Wherfore did God give some Apostles ; and some Prophets ; and some Euangelists ; and some Pastors and Teachers : but for the perfecting of the Saints , for the worke of the Ministry , for the edefication of the body of Christ : And ( Col. 2.2 ) That their hearts might be comforted , being knit together in love , and unto all riches of the full assurance of understanding , to the acknowledgement of the Mystery of God. What a high and admirable expression is here ? And 6.7 . this is to be rooted and built up in Christ. Againe , on the other side , what 's the Cause and sourse of all wickednesse , and infidelity superstition and Idolatry , but ignorance of God , and of his word ? As Ephes. 4.17 . This I say therfore , and testifie in the Lord , that ye henceforth walke not as other Gentiles walk● , in the va●ity of their minds , having the understanding darkened , being alienated from the life of God , through the ignorance that is in them , because of the blindnesse of their heart , &c. So , 1 Pet. 4.3 . and Hos. 4.1 . The Lord hath a controversie with the Inhabittnts of the Land , because there is no truth , nor mercy , nor knowledge of God in the Land. And vers . 7. My people are destroyed for lacke of knowledge : Because thou hast rejected knowledge ( mark it well my Lord ) I will also reject thee , THAT THOU SHALT BE NO PRIEST TO ME. And on the other side againe , The Lord saith , I will give you Pastors according to mine heart , which shall feed you with knowledge , and understanding ; namely , the people whom the Lord is in Covenant with : But it seemeth your Priesthood standeth not with the nature and office of those Prophets , which feed the people of God with knowledge and understanding . You can teach the people a shorter cut to heaven , and more easie for the Priest : for you tell us , God hath resolved to bring Mankind to blessednesse another way , then by knowledge . Wherin , how farre , you not onely dishonour , but blaspheme the truth of God , in Fathering such a foule and abominable lye upon him ; for this , I leave you to that judgement , which he hath revealed in his Word . But you seem to doe all this in charity , That the weakest among men may have their way to blessednes open . A way open ? You meane surely the broad way , and you know whither that leads , and how the many such weake ones , as you speake of goe in that way . And broad and open your way had need to be , both for the multitude of the travailers therein , and for their blindnesse , and for the darknesse of the way , that so , though both they and their guides be blind , yet the way is so broad , as they cannot possibly goe out of it , so long as they do but follow their Nose , which must be their guide , for want of eyes . But it may be you will alledge that saying of Augustine , Indocti rapiunt regnum Caelo●um , &c. The unlearned and ignorant take by violence the Kingdome of heaven , where we that be great learned Clerks are shut out . Ergo , the way is open for the weakest ▪ and shut against those , that abuse their Learning to Gods dishonour , and soules destruction . But whom doth Augustine there meane , by unlearned ▪ Ignorants that had no Faith , nor true Religion in them ? Certainly , ther 's no heaven for such . The * blind , and lame come not within the fort of Sion . But a true beleever may be unlettered , or ( as they say ) not book learned : yet , not without knowledge . For if he hath faith , he hath a knowledge of God in Christ. And being Christs , he hath the Spirit of Christ , and this quickens him up ●o diligence in the use of all good meanes of saving knowledge ; as to heare Gods word faithfully preached , ( for he knows Christs voyce ) and frequently read , and conferred upon ; and he meditates on it , his mind is much upon it , as yours is of your honours , and favour in Court , how to keep them : and he is still praying for increase of grace , and faith , and knowledge . And my Lord , many a such man I could bring , that cannot a letter on the Booke , that for all your seeming Learning , would put you to your Trumps , if your greatnesse would but descend so farre , as to reason with him of the Scriptures , and of Christ , and so of faith , and the like . For there 's all his Learning . And such unlearned ones they be , who goe to heaven , yea * take it by violence ( as Christ saith ) when great Lord Prelates are shut out . As Christ saith to the Pharisees : ‡ The Publicans and ●arlots goe into the Kingdome of God before you , for they beleeved Iohns preaching : but ye , when ye had seen it , repented not afterwards , that ye might beleeve him . But you goe on in your blind way , and say , pag. 109. The way of knowledge was not that , which God thought fittest for mans Salvation . 'T is true , not such a speculative knowledge , as you speak of : but God thought it fittest to bring men to salvation by a knowing Faith ; as before is shewed . I will conclude this with the Apostles thunder : ‡ As we said before , so say I now againe , if any man preach otherwise , then that is delivered in Gods word , let him be accursed . And if the Scripture accurse him , that § leads the blind out of his way , to which curse all the people say Amen : then what curse is due to him , that teacheth the blind such a way , as leads to certain destruction of Soule and Body ? Shall not all the people say Amen to this curse ? L. p. 106. The Credit of the Scripture depends not upon the subservient inducing Cause , that leads us to the first knowledge of the Author , which leader here is the Church : but upon the Author himselfe , and the opinion we have of his Sufficiencie . P. Doe you not make the credit of the Scripture to depend upon the Authority of the present Church , when without this subservient inducing Cause you deny the possibility of beliefe , that the Scripture is the word of God ? For you say expresly , pag. 120. When I said , Scriptures were Principles to be supposed , I did not , I could not intend , they were prius cognitae , known before Tradition ; Since I confesse every where , that Tradition introduces the knowledge of them . But if the credit of the Scripture depends not upon the Church , wheron then ? On the Author ( Say you ) and the opinion we have of his Sufficiencie . Here be two things which you couple together : 1. The Author : 2. The opinion we have of his Sufficiencie . 1. For the Author , which is God : 't is true , that God himselfe is the Author of the Scripture , and so it is the word of God ; and God the Author beares witnesse of the Scripture , that it is his owne word ▪ And where doth God beare this witnesse ? Is not this his witnesse in the Scripture it selfe ? Doth not his Spirit speake in it , and tell us , that it is his word ? Saith not his Spirit expresly , that * All Scripture is given by Inspiration from God ? And doth not the Scripture it selfe tell us this ? Saith it not then of it selfe , that it is Gods word ? And so saying , doth it not beare witnesse to it selfe , that it is the word of God ? And is not the witnesse therof true ? And if true , doth not the credit of the Scripture depend upon it selfe , as it is the word of God that speaks in it , that it is the word of God ? Or how can you so seperate the Author from the Scripture , he speaking in it , but that you must confesse the credit of the Scripture to depend upon it selfe , when you acknowledge it depends upon the Author ? For as ‡ God was in the Soft and Still voyce : so he is in the Scripture , which is the Soft and Still voyce of God. And as Elias knew by the soft and stil voyce , that the Lord was in it : So we know by the Soft and Still voyce of God , the Scripture , that God is in it , and therein speakes unto us . And what God therein speakes unto us , the Scripture , which is his voyce speakes unto us . So as the Scripture being Gods own voyce speaking unto us , what it saith , is of the Same credit , that God himselfe , the Author and Speaker , is of . And therfore , if the Credit of Scripture depend upon the Author , it depends withall upon it selfe , because it is Gods own voyce . But Secondly , you couple here with the Author , the opinion we have of his Sufficience . So as first , it seems you doe not allow the Credit of Scripture to depend simply and Solely upon the Author , but withall upon the opinion we have of his Sufficiencie : And what if we fayle in our good opinion of the Authors Sufficiencie ? Wheron will you then hang the Credit of the Scripture ? Surely it must depend upon our opinion . That 's the dint of your speech . But of our selves we are altogether ignorant of Gods Sufficiencie . How then , or whence shall we come to have such an opinion of his Sufficiency , as whereon the Credit of the Scripture may infalliby depend ? From the Authority or Tradition of the present Church ? Alas your present Church will tell us , that the holy Trinity may be expressed in a Picture , and that God the Father may be pictured like an Old Man , because Christ in Daniel is called the Ancient of dayes . For thus you pleaded against Mr. Sheruile in the Starre-Chamber , when you fined him 500. pound to the King , for defacing the Images of the Trinity in his owne Church-window , he being a Justice of Peace . If therefore the Almighty and Incomprehensible God may be expressed in an Image , what opinion can we have of his Sufficiencie , to be the God of truth , and the Author of the Scripture , as whereon the credit therof may depend , when we expresse and represent him by that which is a lye , a meere vanity ? For the Scripture calls an Image , a lye , as Esa. 44.20 . And , a teacher of lyes : Hab. 2.18 . And vanity , wind , and confusion : Esa. 41.29 . And falshood , Jer. 10.14 . And v. 16. God the portion of Iacob is not like them . And an Image made to represent God , is a lye , and falsehood , because it is a false representation of God. For God is a Spirit , Invisible . And , Esa. 40.18 . To whom will ye liken God ? Or what likenesse will ye compare unto him ? And the Second Commandement expresly forbids any Image to be made , to represent God by . So as the practise of your present Church in adoring and seting up , and maintaining Images in Churches , and Copes , and the like , whereby you represent God , doth teach men a base and false opinion of God , and so of his All-Sufficiencie . And therfore , Secondly , in Saying Wee , upon the opinion Wee have of his Sufficiency , you that are the Setters up , and maintainers of lying Images of God in your Churches , must needs be those Wee , upon whose opinion of Gods Sufficiency must depend the Credit of the Scripture . And what opinion can you have of Gods truth , that represent him by a lye , and falshood ? And what opinion can you have of his Sufficiency in being the Author of the Scripture , that hold and affirme his Scripture and word to be an insufficient witnesse to prove it selfe the word of God ? And what opinion can you have of Gods Sufficiency , who doe every where by your open practises , and your Shamelesse blasphemies in fathering your lyes upon God in this your Book ( as hath been noted but now ) proclaime to the world what little feare or dread you have of his Majesty , as if he were not a just God , in punishing wickednesse , or in his power insufficient to tame proud Rebells ? Thus if by the Tradition of the present Church we cannot come to such a knowledge of God , as to have a right opinion of his Sufficiencie : whence shall we have it ? Surely all true knowledge of God is to be learned from the Scripture . But that you make to be of no credit , but as it depends upon the Author , and your opinion of his Sufficiency ; which what it is , we have taken a Scantling of . And so the conclusion is from these your Premisses , that , No credit of Scripture to teach , no true knowledge of God : no right opinion of his Sufficiency , nothing for the Credit of the Scripture to depend upon : and having no credit in and of it selfe : Ergo , the Scripture is of no Credit at all . This is the very Summe and Sequele of your Speech , and indeed the upshot of those sharpe arrows , which you have with all your might and malice let fly at the Credit of Scripture , to give it the deaths wound . Yet you adde : L. p. 111. Scripture , though it give light enough for Faith to beleeve , yet light enough it gives not , to be a convincing Reason , and proofe for Knowledge . P. These words are to be expounded by what you have formerly Sayd . Though it give light enough : that is , though it should or could give ●ight enough . For that it doth not give light enough for Faith to beleeve , you have plainly told us . As pag. 80. The light which is in Scripture , is not bright enough : it cannot beare sufficient witnesse to it selfe . If it cannot , then neither can it give light enough for faith to beleeve . For sufficient light for Faith to beleeve , springs from a sufficient light in Scripture , to beare witnesse to it selfe . But this ( Say you ) it hath not : Ergo not the other . Againe you Say ( pag. 81. ) Church-Authority must first light the Candle . Ergo the Scripture hath no light of it selfe , much lesse light enough for faith to beleeve But though it should , though it be granted , that Scripture had light enough for Faith to beleeve : yet light enough it gives not , to be a convincing Reason and proofe for knowledge . As if you said , Neither for Faith : for we have proved before , that faith and knowledge goe inseperably together , true faith being a seeing and knowing faith , and not a blind faith . The Scripture teacheth no blind faith . And why should not Scripture give light enough , to be a convincing Reason and proofe for knowledge ? When it is a sufficient light to * discover unto a man the secret thoughts and intents of his heart , wherof man himselfe is thorowly convinced , and thereby in himselfe condemned of his own Conscience ? But this knowledge you cannot away withall . But you can never put out the eyes of your Conscience , though you may for a time fold it , or lull it fast asleep . Much lesse shall you be able to put out the light of Scripture , which is greater then the light of your Conscience . As Saith the Apostle , ‡ If our heart , or Conscience condemnes us , God is greater then our heart , and knoweth all things . If therfore the heart or Conscence , that is in man , be a sufficient witnesse of all his thoughts ‡ good and bad , and layeth them before him , as the Apostle saith : much more is Gods word a sufficient witnesse , and giveth light enough to be a convincing reason and proofe for knowledge . And Solomon Saith , * The spirit of man is the Candle of the Lord , searching all the inward parts of the belly . If such then be mans spirit , the Candle of the Lord , searching all the inward parts of the belly , that is all the secrets of mans heart : how much more is the Spirit of God in the Scripture , his Word , such a searcher , yea saith the Apostle , § The Spirit searcheth all things , yea the deep things of God. And these deep things of God he hath revealed unto us by his Spirit . And where but in his word , the Scripture , is the voyce of this Spirit of God ? And it was the constant sentence of all the Ancient Fathers , whom you would seem so much to adore , which Augustine expresseth in these words ; In Scripturu sacris apertè continentur ea omnia , quae necessaria sunt ad S●lutem : In the holy Scriptures are clearly contained all those things , which are necessary to Salvation . Now how should this be true , if the Scripture doth not give light enough , to be a convincing reason and proofe for knowledge . L. p. 113. To prove the Scripture to be the word of God , first cometh in the Tradition of the Church , the present Church : So 't is no Hereticall or Schismaticall beliefe . Then the testimony of former Ages , &c. P. Here at length , you come neere the winding up of the long thread of your endlesse Discourse in this your 16 th Section , the summe wherof is to prove , that the Scripture is of no selfe-credit and Authority , And first and last , your present Church Tradition must be the Prime hand to lead the bl●nd to this beliefe , that Scripture is the word of God. For otherwise the beliefe thereof should be Hereticall , or Schismaticall , For thus you say ; To prove the Scripture to be the word of God , First comes in the Tradition of the Church , the present Church : So 't is no Hereticall or Schismaticall beliefe . Ergo Beliefe of Scripture to be Gods word , comes by any other way , ( as by the word of God it selfe , read and heard , in the preaching of it , and by Gods Spirit speaking in it ) then wherein the Tradition of the Church , the present Church hath been the Prime leader . This beliefe is Hereticall and Scismaticall . Ergo this beliefe in all the Apostles , Martyrs , Ancient Fathers and Doctors of the Primitive Ages , who never knew any such Tradition of the present Church , as whereon this beliefe should depend , for its necessary prime inducement , was Hereticall and Schismaticall . They constantly held ( till Rome and you brought in this your blind guide , to tread down under feet the light of the Scripture and to exalt the Authority of your Antichristian Hierarchy ) that the Scripture was of self-Authority and Sufficiency to prove it selfe to be the word of God and by the hearing of it preached and read , to beget and confirme faith in al beleevers without any such inducement of Church Tradition as you speake of . And therefore here you passe your sentence of condemnation of this beliefe in all those forementioned , for Hereticall and Schismaticall . But how justly may this sentence be retorted upon your selfe , and your present Church , as both Hereticall and Schismaticall . Hereticall as in the maintenance of Doctrines of Devils ( as afore ) of the Pelagian and Semi-Pelagian Heresies , under colour of your doubtfull Articles of Religion as you have made them by publik Edict and Declaration , and flatly forbidding to preach of the Saving Doctrines of Grace , as they are clearly layd down and taught in the Scripture ; and in seting up and maintaining of your Altars , whereby the onely Altar Iesus Christ is denyed ▪ and in d●spensing with the 4 th Commandement ; yea destroying and unmoralizing of it , and so overthrowing the Lords-day-Sabbath , wherein you subvert the whole worke of Redemption , with the Resurrection ; and the like : thus your present Church is Hereticall : as also in this , in holding and stiffly maintaining by you a necessity of your present Church-Tradition , for the inducing of beliefe of the Scripture to be Gods word , as not sufficient , and wanting light of it selfe to doe it , and which otherwise is of no credit at all : Thus I say you are damnably and desperately Hereticall . Secondly your present Church is also Schismaticall , being a Seperation from the true Church of Christ , in your Hierarchy , or Prelacy ; which being altogether ●ntichristian hath no communion in that respect with Christs Church , and therfore is notoriously Schismaticall : yea in this also Schismaticall , that you account and brand that beliefe of Scripture to be Gods word , for Hereticall and Schismaticall , which is not first induced by your present Church-Tradition , wherein you are Schismaticks from the Faith ; and so from the Church of the Apostles , and Ancient Fathers , and succeding Churches which never held any such Hereticalll opinion , concerning any such insufficiencie of the Scriptures , and Authority of the present Church , as you most pertenaciously and pernitiously hold : Therfore I Conclude that if the present Church of England , approve of your Book , and hold as you doe , it is both Hereticall and Schismaticall . But you conclude : L. p. 115. So then the way lyeth thus as farre as it appeares to me ) The Credit of Scripture to be Divine , reduces finally into that which we have touching God himselfe and in the same order . For as that : So this hath three main Grounds , to which all other are reducible . The First is , the Tradition of the Church : and this leads us to a Reverend perswasion of it . The Second is , light of Nature : and this shews us how necessary such a revealed Learning is , and that no other way it can be had : Nay more , that all proofes brought against any point of faith , neither are nor can be Demonstrations , but Soluble Arguments . The Third is , The light of the Text it selfe : in Conversing wherewith we meet with the Spirit of God inwardly inclining our hearts , and sealing the full Assurance of the suffi●iencie of all three unto us , And then and not before we are certain that the Scripture is the word of God both by Divine and by Infallible proofe . But our Certainty is by Faith and so voluntary , not by Knowledge of such Principles , as in the light of nature can enforce Assent whether we will or no. P First here , you make the manner of the way and order of beliefe of God , and of the Scripture to be one and the same So as beliefe of Scripture to be Gods word must first be induced by the Tradition of the present Church , els it wants credit : so beliefe of God to be God must be in like manner and order induced ; els that 's without credit too . This is just , as we applyed Tertullians Speech before concerning the Roman Senate , which would not alow Christ to be admitted and inrowled in the Catalogue of their Gods a● Caesars motion , because , according to a Decree of the Senate , it had not first moved it , as the Prime inducing cause , whereupon Tertullian saith , Ergo nisi homini placuerit , ●eus non erit Deus , Therefore unlesse it shall please man , GOD shall not be GOD. So by your Doctrine here : God shall not be beleeved to be God , unlesse it come in by the doore of the present Churches Tradition , as the sole necessary prime inducer of it . How did men beleeved God to be God , before this new Doctrine of yours came in to lead them the way ? was all the world then drowned in a Deluge of Atheisme and Infidelity ? so it seems , Till this light of your present Church Tradition shined in the world , it was all as tha● * Aegyptian palpable darknesse , all men sitting all that time , and not stirring one foot to any degree of beliefe , that GOD was GOD. But come we to your 3 Grounds , wherein you summe up all the Totall of all this tedious Discourse in this Section . The First is , The Tradition of the Church that 's ever presupposed , as a Prime principle , having the Precedencie before that other Principle , that Scripture is that word of God ; as before . Well , what doth this Tradition ? It leads us ( say you ) to a Reverend perswasion of the Scripture . This is a faire inducement . And without this , no Reverend perswasion of the Scripture can be had . Thus the Scripture must be beholden to your Tradition for a Reverend perswasion of it . And who will not have a Reverend perswasion of that , which the most Reverend Father in God commends as LAUD - able ? Well , let this suffice for that . The Second is the light of Nature . Well ; and what office hath that ? It shews us how necessary such a revealed learning is , and that no other way it can be had . But your Revealed Learning here is somwhat obscure ; we cannot well tell , whether you mean this your Revealed learning of this your present Church-Tradition concerning beliefe of Scripture ; or the Scripture it selfe . But be it either , or both , all is one , we doe not much stand upon it . Let it be the Scripture beleeved to be Gods word , by the first necessary Inducing cause , Tradition ; as then which no other way can be had . This is then your Revealed learning , which the light of Nature shews us how necessary it is ; How necessary it is , that the beliefe of Scripture to be the word of God ; should be induced by Tradition , bec●use no other way it can be had . Of Natures light we have spoken before sufficiently . And one no●e more resulteth from your words here . And that is , That forasmuch as natures light is altogether blind in spirituall things , and can no more judge of the Scriptures , then a blind man of Colours , nor discerneth any more light in the Scriptures , then a blind man doth light in the Sun , when it shineth at noon day ▪ and Natures light judging all things according to her carnall sense ; and having those things in greatest admiration ‡ and highest esteem , which have the greatest and most glorious outward luster , dazeling the eyes of her carnall mindednesse : and there being nothing in the world , that carries with it a more glorious and glittering show in the eyes of carnall and naturall men , then a Hierarch or Prelate Sitting in his Chaire in his Pontificalibus , with all heads bare round about him in the Great Hall of his Princely Palace , and especially when he sits the supreme Judge in all those Causes brought into his Court : and all this glory is accumulated , and highly elevated in the light of Naturall mens eyes , not onely in respect of all the outward splendor of the Present Church : but because of an Instinct of nature in all men , concerning Religion and Piety , and the Service of God , which is ●ed and nourished with a great pretence and profession of holinesse in th●se Right Reverent Fathers whose very bare Titles of most Reverend Fathers , stike a reverence into all such Naturalists hearts , as in children toward their Fathers , and much more to their Gh●stly Father ; and which also is highly contented , and pleased with the variety of Ceremonies and Pompous Service , as most sutable and agreeable to natures fancy , which knows no other Religion , but that which stands in these externall things : And seeing this Tradition of the present Church , hath no testimony , ground , nor warrant for it in the Scripture , but is a thing meerly usurped by the pride of Man : And seeing none are fitter Judges to passe their sentence , on Traditions side , then such as are blind , as Nature is in all spirituall things , onely having a bare name of light , as a Candle going before her , whereby others may take notice of her ; Therfore not without great reason do you take the light of Nature for a Second to your Church Tradition , as a fit consort , which will easily speake for you , whatsoever you desire , giving her blind testimony to confirme your blind Cause . And you adde : Nay more , that all proofes brought against any point of Faith , neither are , nor can be Demonstrations , but Soluble Arguments . To wit , without your Church Tradition , as the Inference sheweth . This is a pretty point in Divinity indeed , That the light of Nature is become a Iudge in points of Faith , whether the Arguments brought against it , be Demonstrative or no ▪ But this s●ppery is so fully refelled before , that we need to say no more . We come now in the last place to your Third ground Which is the light of the Text it selfe : in conversing wherewith ( you say ) we meet with the Spirit of God , inwardly inclining our hearts , and sealing the full assurance of the sufficiency of all three unto us ▪ We meet ? Who ? Surely you never met with this Spirit of God in your conversing with the Text it selfe : Which if you had , you would not have uttered such things Yet if this Third ground you had put single by it selfe , as the sole , excluding the former , it were true Divinity : but puting the two former before it , as necessary inducing causes to perswade the Scriptures sufficiency ▪ you do therby utterly overthrow it , as also that Spirit of God breathing in it , and inwardly inclining and perswading the heart to beleeve . For how come we to meet with the Spirit of God in our conversing with the Text , but because , conversing a ●ight by prayer and humility , we find it breathing and speaking unto us , in his own word and voyce ? For the Spirit is never seperated from his word , as is shewed before . Now if Gods Spirit breath in the Scripture , and in our reading thereof , with a mind rightly disposed , we find the same speaking effectually unto us to the setling of our faith : is this spirit and word tyed to any necessary dependance of any outward things , as without which it can have no operation ? Doth not this spirit ( as the * wind , to which Christ Compares it ) blow where it listeth ? Can you by any art or invention cause the wind to blow ? Doth not ‡ God bring it out of his Treasures ? But your Conclusion is the foulest of all . For you say , this Spirit of God sealeth the full assurance of the sufficiency of all Three unto us . That is , First of your Church Tradition , as aforesaid . 2dly Of the light of Nature . And ●dly , and in the last place , of the Scripture . But you make the sufficiency of these 3 equall , and alike , Saving that you give your Church Tradition , and the light of Nature , the Precedency of the Scripture And in saying , that Gods Spirit sealeth the sufficiency of those two , to wit , Church Tradition , and light of Nature , for the reason aforesaid , which are altogether insufficient , and are a meere lye , and falshood , and have no ground nor warrant from Scripture : but are contrary thereto , and destroy the credit , authority , and sufficiency thereof . I must tell you that herein you do most impiously blaspheme the spirit of Truth , as if it were the Author , Approver , and ratifier of a lye . And you adde : And then an not before , we are certaine , that the ▪ Scripture is the word of God , both by Divine and Infallible proofe Here still you shut out from the Scripture all Self Authority , sufficiency ▪ and Testimony to prove it selfe the word of God , not allowing it so much , as you doe to Tradition , and the light of Nature ; for these say you perform their offices sufficiently : but you have nothing to say for the Scripture , as if that had any thing at all to doe , but to wait upon the good pleasure of Lady Tradition , and light of Nature , for their Commendation and approbation , and then , having their good words , this is sufficient , to bring in the Spirits testimony , to seale the sufficiency of all three ; the Scriptures sufficiency being this , to be recommended by the other two ▪ And then , and not before , we are certain that the Scripture is the word of God , both by Divine , and infallible proofe ; but not of the Scripture it selfe in any case . But ( say you ) our certainty is by Faith , and so voluntary , not by knowledge of such Principles , as in the light of Nature can enforce assurance , whether we will or no Why , what certainty can we have , but by Faith in Christ ? But what mean you by voluntary ? By your Free-will ? That which Luther calls Servum Arbitrium , servile Will , such as mans naturall will is to Spirituall things . And surely this you mean by voluntary . For before you do so highly magnifie the light of Nature , as being of such sufficiencie , as we need not doubt of your good opinion of the Naturall Will of man , having as much liberty in heavenly things , as light . Well ; by Faith , and so voluntary , not by knowledge of such Principles , as in the light of Nature can enforce assent , whether we will or no. You spake of such Principles before , which we answered ; as also the forceing of assent . We come now to the close of the 16 th Section . L p. 116. I have said thus much upon this great occasion , because this Argument is so much pressed * without due respect to Scripture . And I have proceeded in a Syntheticall way , to build up the Truth , for the benefit of the Church , and the Satisfaction of all men Christianly disposed . ( And a little after ) I labour for Edification , and not for Destruction . P. When I look back to the premises of this Argument , and now upon the conclusion : I cannot but stand amazed at two things : 1. Your notorious vilifying or rather nullifying the Authority , sufficiency , and Testimonys of the Scripture , to prove it selfe to be the word of God : and 2 dly your egregious hypocrisie , here in the close of all , as if you had done all with due resp●ct to Scripture . And how finely you would seem to put it off from your selfe , but laying the blame upon others , as the Jesuites . As if you had taken all this paines to vindicate the Scripture from that Disrespect , which Iesuites ha●e of it , in their pleading for Church-Tradition . And yet doe not you tell us before , that you goe the same way with the Iesuites in advancing Church-Tradition ; onely you say , you goe not so faare as they . And wherein , I pray you doe you come short of them ? They say , Scripture Authority , that it is the word of God , depends upon the Authority and Tradition 〈◊〉 of the Church : and you say , Scripture without Church-Tradition of no Credit , Authority , or sufficiencie , to prove it selfe the word of God. Nay you goe further : ●or , for all your Tradition , and the light of Nature , going before , yet not one word hath dropt from your pen , that Scripture ( I say after all your preceding inducements ) is sufficient of it selfe , to prove it selfe the word of God , but that still its Authority is precaria , at the good will of Tradition , and Authority of the present Church , whose sufficiency you preferre before the Scripture , in many respects , as hath been shewed . And you haue proceeded in this way ( you say ) Synthetically . What 's that ? That is ( in the true E●imon of the word ) by way of composition , or confederation with the Jesuite , to bring both the Churches to a reconciliation , by your mutuall discrediting of the Scripture , as Herod and Pilate could not be made Friends , but in consenting to put Christ to death . And as Pilate gratified Herod , in sending Ch●ist bound unto him whereupon they became Friends : so you here ingratiate your selfe with Rome , in sending her this Book ( as I suppose it is there before this time ) wherein you present her with the Scripture bound in the fetters of Tadition , which puts on your Synthesis or League , in a faire forwardnesse , the Foundation being already layd . For you say , It is to build up the Truth for the benefit of the Church . We have discovered before what the truth is you speak of through your Book ; which is as much to say , as all that , wherein you agree with the Church of Rome as one and the same Church , for the benifit where of you have writ this Discourse to discredit the word of Truth . So as by your building up of Truth , is meant your pulling of it down with that hand , that wrote this Book . And for satisfaction of all men Christianly disposed : that is of a peaceable Disposition , and not perverse , peevish , and refractory , but willing to meet Rome at least in the halfe way . And ( in a word ) All your Labour is for Edification , not for Destruction . For Edification ? Wherin ? By rasing the Foundation of Faith , the Scripture , to build up the Tower of Babel againe in England ? And not for Destruction , but onely of the Puritan Profession , and Religion and the power of Godlinesse , and the Purity of Gods worship , and the sincere Preaching , and Preachers of the word of God , and in a word , in rooting out the precise party , where ever your Arme of flesh can reach them . This being your practise too well known , this must needs be your meaning and sense of these words of the Apostle , * For Edification , and not for Destruction Which as you most wickedly pervert and abuse ( as you ‡ doe all other Scriptures ) ▪ to your false purposes ; so in this respect it is a Conclusion not unsutable to your whole Section , while thus you make the word of God of no Authority by your Traditions . And so here an end of this Section . But not an end of the prosecution of the same subject still : For it follows : L. p. 118. You see , neither Hooker , nor I , nor the Church of England ( for ought I know ) leave the Scripture alone , to manifest it selfe by the light , which it hath in it selfe . No : but when the present Church hath prepared and led the way , like a preparing morning light to Sun-shine , then indeed we settle for our Direction , but not upon the first opening of the morning light , but upon the Sun it selfe . P. In the former Section ( 17. ) consisting of one page , the Jesuite objecting your words , The Bishop said , That the Books of Scripture are Principles to be supposed , and needed not to be proved : your Answere is , ‡ Did I say it needed no proofe at all to a naturall man ? or to a man newly entring upon the Faith ? yea or perhaps to a doubter , or weakling in the Faith ? Can you think me so weake ? I doe but mention this by the way , as taking notice with what a pretty slight you put off your recantation of that speech . But the next passage will cleare this more fully . Now this your Comparison of the morning light , let us clearely see how weake and improper it is for your purpose . For what is the morning light , but a beame , or beames of that Sun , which as children of the § Bridegroom , doe usher him out of his Chamber , signifying his neare approach ? These beames ( I say ) are of the very same nature of that light , which is in the body of the Sun , and do immediately issue and spring from it , inlightning the Sky , or that part of heaven above the Horizon , which beames or morning light , as the Sunne advanceth nearer to his Rising † waxeth clearer and clearer unto the perfect day . But now the Authority of the present Church , which you compare to the morning light , is no such beame * of the Sun of Righteousnesse shining in the Scripture ( as in his Sphere ) as that it is of the same nature of the light of the Scripture . For the Scripture light is Divine and Infallible : but of Tradition you say , ‡ I cannot find that the Tradition of the present Church is of Divine and Infallible Authority . Which if you could by all the light in the Sky at noon day , find , you would be no Churle in hiding it from the world or puting it under a bushell . But to hold you to the propriety of your Comparison , which at first blush showes as faire , as the first morning light : you may know , That the Sunne makes the beames to shine , and not the beames the Sunne : whereas you say , The Authority of the present Church , lights the Candle of Scriptures ( which otherwise gives no light ) and so makes it to shine . Againe 2 dly , The morning light is an Infallible Index , or immediate foregoing token of the approach of the Sunne ri●●ng which it ushereth in : but you dare not say , yea you deny , that the present Churches Testimony or Authority , is infallible for the inducing of beliefe , that Scripture is the word of God. Thirdly , the morning light , so soon as ever it first peepeth , or dawneth , we say , and that truly , It is day : but an Infiel , or doubting or weake Christian , upon the first hearing of the testimony of the present Church , That the Scriptures are the word of God , is not so infallibly Convinced and perswaded , as therfore to beleeve it to be true . Fourthly , The morning light is alone a sufficient and infallible signe ( as being an immediate effect , an essentiall quality issuing from the Sun ) of its neare rising : but you confesse , that though your present Church Authority , be the Prime , yet it is not the Sole * Index or finger , to point us out the Scripture to be the word of God ; but you joyne with it sundry other helps , as before you tell us . Thus no way can we find your Comparison proper , or pertinent to your purpose , being as a blind Horse , that halts downright of a●l foure . But this by way of application to the right purpose , I conclude out of it : That as the morning light which certainly and infallibly tells us of the approching of the Sun rising , and which perswades every man , whose eyes are awake , of the truth therof , is an immediate beame of that Sun , and of the same nature and quality of its native and essentiall light : So , that which is both Prime and Sole in leading us , Certainly and Infallibly to beleeve , that the Scripture is the word , yea and working also , and begetting this Faith in us , is the light or beame of the Scripture it selfe , displayed by the Ministry or Preaching of the Word , which is as the dawning of the day , or the ‡ Day Stars first arising in our hearts ( as Peter speakes ) by meanes whereof we come actually not onely to beleeve ( without any other externall Cause ) that Scripture is the word of God , but also to know and feele that the Sun of Righteousnesse hath now begun to shine in our hearts by the beame of his Spirit ; the immediate forerunner of his rising unto the perfect Day . L. p. 120. A ▪ C. Cannot but perceive by that which I have clearly layd down before , that when I said Scriptures were Principles , to be supposed I did not , I could not intend , they were prius cognita , known before Tradition , since I confesse every where , that Tradition introduceth the knowledge of them . P. I doe but name these your words ( as before ) being but an Inculcation and Confirmation of such things , as I have abundantly Confuted before . Onely this I adde . That if the Scripture be not before the Tradition or Authority of the present Church : whence hath the present Church this her Authority ? and so whence her Testimony the Credit , to be of that absolute necessity to bring men to beleeve the Scripture to be the word of God ? Must you not be forced to come into the same Circle , where a little before you found A.C. as to say ( which yet you never went about to prove , to prevent the losse of your labour ) the Scripture authoriseth Church-Tradition , and Church-Tradition necessarily introduceth beliefe of Scripture to be the word of God ? But if you be in this Circle , there I leave you L. p. 121. This Principle then , The Scriptures are the Oracles of God , we cannot say is cleare , and fully manifest to all men simply , and in selfe-light , for the reasons before given . P. The Reasons we have weighed and found them too light . But to all true beleevers , in Christ ; This Principle , The Scriptures are the Oracles of God , is cleare , and fully manifest , and that simply , and in selfe-light ; For the reasons and proofes before given , and which all true Christians , and Saints of God Confesse . L. ibid. Yet we say , After Tradition hath been our Introduction , the Soule that hath but ordinary Grace added to Reason , may discerne light sufficient to resolve our Faith , that the Sun is there . P. As this so often repeated by you usque ad nauseam , as crambe bis cocta , Coleworts twise boyld , and to no other purpose it seemeth , but to fill the empty belly of this your volume , and to make your present Church Authority swell the bigger with its ventosity , is but a repetion of the former : So I shall not need to repeat the Refutation . Onely this : Do , or can you discerne the Sun in the Scripture , by the light of your divine Candle , your Church Tradition ; And hath it not so much shining light , or is it so over-clouded or ecclipsed with the black letters , as nothing but the Authority of the present Church , must in the first place put to her hand to withdraw the Curtaine ? Surely the Sun is so glorious in it selfe , as be it never so much clouded , yet that will shew day above our heads if we doe but looke up . L. ibid. Now men may be apt to thinke out of Reverence that Divinity can have no Science above it . But your own Schoole teacheth me , that it hath : namely , The knowledge of God , and of the blessed in heaven . P And truly , my Lord , how ever you account and Reverence Divinity : yet for my part , I do not onely most highly reverence it , but conceive and beleeve the excellencie of it to be so transcendent , as I hold there can be no Science above it . For what is Divinity in its native and proper Notion ? Divinity in its proper Prime , and most sublime Notion , is the Deity , or God-head it selfe : Theiòtes , signifying the Divinity or Deity , the derivation from ●eòs , GOD. This is the Prime Notion of this word Divinity . The second Notion of Divinity , is pan tò gnoston tou Theou , all which may be known of God , which being in God as the light in the Sun , comes to be made known unto us , as by so many beames shining partly ( though in Comparison more obscurely ) in his works , and partly ( and that most clearely ) in his word , and most gloriously in Christ the * Sun of Righteousnesse himselfe , ‡ the brightnesse of his Glory , and the expresse Image of his Person , the very light of the Scripture , and so of his Church . And of this Divinity as Christ is the full patterne and perfect platforme : so the Essence of the eternall Deity , and the subsistances of the 3 Persons in that one Godhead , together with all the glorious Attributes of God : but also the whole Mystery of Christ the Redeemer , comprehending and expressing whatsoever is necessary for us to know and beleeve for our Salvation . In which respect the Scripture may be called ( and that most proproperly , as by a Title proper to it quarto modo ) Gods Divinity-Booke and his Churches Divinity-Schoole . So that in the Scripture we have a most perfect and Compleat body of Divinity , of all Divinity , of whatsoever holy knowledge of God , and of Christ , and of our selves , requisite to our Salvation , and the setting forth of the Glory of God. In which respect ( unlesse a man will presume above that which is written ) we may truly say , That Divinity being but one and the same , and Science therof one , and the Rule of this Science but one all comprehended in the Scripture , That Divinity hath no Science above it . Yet your Lordship hath learned in the Iesuites , or Romes Schoole , ( wherein it seems you have been more trained up then in Christs Schoole ) That Divinity hath a Science above it . And what is that super-science , I pray you ? The knowledge of God say you ) and of the blessed in heaven . If you meane such a knowledge of God , and of the blessed in heaven , as is not revealed in the Scripture , I say , Quae supra nos , quid ad nos ? And it is presumption to conceive of any other knowledge of God ( fit for us to know ) then what is revealed in the Scripture , wherein is declared the whole counsell of God , concerning his Glory , and our everlasting good . And for the knowledge of the blessed in heaven , If you meane of the blessed Angels , we may know as much of them as the Scripture hath made known unto us . But this knowledge is not a Science above Divinity . And if you meane the knowledge of the bless●d Saints in heaven ; it is the same with that of the Saints on earth , onely Differing in Degrees of perfection . Or if you had meant the knowledge that is in God , and in the blessed in heaven , you should so have exprest it , In , and not , Of. But I think you speake of such a speculation , as is above the Spheare of our expression . Onely something though it be de non ente , you must say , that we may take notice what a profound Proficient you are in Romes Schoole in teaching us such a sublime and hyperbolicall Science , as is inexpressible in Babylons language , and therfore the fitter to darken the lustre of that Divinity , which so gloriously shineth , and is so exactly set forth in the Scripture . But you have plentifully shewed us , what Reverence you beare to this Divinity . L. p 122. ( In the margent ) I would fain know , why leaning too much upon Tradition , may not mislead Christians , as well as it did the Iews . P. * And I would fain know why leaning so much upon Tradition of the present Church , as you doe , might not be the Cause , that hath lead you so much to undervalue the Scriptures , and may not mislead Christians , by teaching them as base an opinion of the whole Scripture , as the Jewes have of the New Testament . L. p. 123. Even that Scripture of the old Testament was a light , and a shining light too : therfore could not but be sufficient , when Tradition had gone before . P. What , told you us but now of misleading the Jewes , by leaning too much upon Tradition : and do you goe about the same way to mislead them ( blind as they be ) and to make them yet more blind , if possible , That you have gone to mislead Christians ? Doe you tell the Jewes now , that the old Testament is sufficient , when Tradition had gone before ? So as without Tradition preceding , no sufficiency in the Book . I perceive you will not yet have done with your Tradition as without which nothing is done . L. p. 125. Certaine it is that by humane Autthority , Consent , and proofe , a man may be assured Infallibly , that the Scripture is the word of God , by an acquired habit of Faith : Cui non subest falsum , under which no error nor falshood is : but he cannot be assured Infallib●y by Divine Faith cui subesse non potest falsum , into which no falshood can come , but a Divine Testimony . ( And a little after , If you speake of Assurance onely in Generall , I must then tell you a man may be assured , nay Infallibly assured , by Ecclesiasticall and humane proofe . Men that never saw Rome , may be sure , and infallibly beleeve , that such a City there is by Historicall and acquired Faith. P. Although you use here a Schoole Distinction , Cui non subest falsum , & cui non potest subesse falsum : Of Faith Historicall , and Faith Divine : Assurance generall , and Assurance particular : yet in truth in the upshot it will appeare you speake very Confusedly , as in the Babylonish Dialect or Phrase . For first you attribute Infallibility to your acquired habit of Faith , wherein is no falshood , which habit of Faith you oppose to Divine Faith , wherein no falshood can be : whereas Infallibility , in its genuine , or Gramaticall sense importeth impossibility of Error or falshood . For infallible is that which is not subject unto error , which cannot be deceived . So as you doe ( under correction ) very much mistake in applying your Schoole distinctions , Non subest , & non potest , to Infalliblity . I remember indeed that the Schoole-men apply this Distinction to Faith. Cui non subest , & cui non potest subesse falsum : but never to Infalliblity , for that is alwayes such , Cui non potest subesse falsum , which cannot be deceived . Look a little better in your School-men , and I beleeve you will find it so , as I say . Secondly , while you would seem to put a Difference between your acquired habit of Faith , which you expresse and instruct to be Historicall and Divine Faith , which you say is onely , to beleeve the Scripture to be the word of God : you doe bring both ends together , making your Acquired Faith , and Divine Faith one and the same kind , both Historicall . Onely Historicall Faith may differ respectively to the object , Humane or Divine : For it is an Historicall Faith that beleeves there is such a City as Rome , in which respect it may be called Historicall Faith humane : and it is an Historicall Faith that beleeves the Scriptures to be the word of God , in which respect it may be called Historicall Faith Divine . Divine I say , respectively to the object ; but being in kind the same Historicall Faith with the other , whose object is humane . And you tell us before , that ordinary Grace and a morall perswasion , upon the necessary previous Authority and Tradition of the present Church , works this your Divine Faith. All which reacheth no further , but to an Historicall Faith ▪ call it what you will , acquired , or divine . And your building this your Faith upon the Rise of humane Authority , and morall perswasion ( how ever you use the ingredience of ordinary Grace by naming of it ) yet you are not able to say whether this Historicall Faith , be an habit infused or acquired , though you never so much daube it over with Divine . Onely thus you give us occasion to take notice , what an accute School-Divine you are , at least so farre as a distinction or two will goe , which rather confound then distinguish . But admit you could demonstrate , and make it plain unto us , that your ordinary Grace , what ever it is , and a morall perswasion puts a speciall difference between your Divine Faith , and Historicall : yet to what purpose , will all this prove ? May not both these Faiths be found in wicked men , and Reprobates , however distinguished by divine ordinary Grace , and the like ? The Schooles have a knowne Distinction much more proper and sensible , and agreeable to the tru●h of Scripture , then those you bring , and so apply For speaking of the Difference between ordinary common Graces , and those peculiar to the Elect , they call the first , Gratia gratis data , Grace freely given , meaning Ministeriall Graces , which God freely gives , as well to the wicked as to the godly ; he gave as Royall Karísmata , or Graces to Saul , as to David ; and Apostolicall Graces as well to Iudas , as to Peter . And this Grace , Thus freely given is grounded on those words of Christ , freely you have received freely give . But that peculiar Grace , which God freely gives too , but onely to his Elect , is distinguished from the other , being called Gratia gratum faciens , Grace makeing us acceptable unto God ; according to that of the Apostle * According as he hath chosen us in him , &c. haveing predestinated us , &c. To the praise of the Glory of his grace , wherein he hath made us accepted in the Beloved . Or that , ‡ Being justified freely by his grace , &c. Now ordinary and Common Grace , being freely given of God , to whom he will good or bad , depends not upon humane Authority , as a necessary inducing Cause . Yet you make your present Church Authority , which is but humane , a necessary previous Cause to ordinary Grace , whereby your Historicall or Divine Faith ( as you call it ) is wrought in beleeving the Scripture to be word of God ; and so what ever faire termes you guild this Faith withall , it wil be found no better then either meerely humane , or at least common unto the wicked and Reprobate , which for all this your Divine Faith goe to hell : and then the difference is not so great between your Historicall and Divine Faith ( which you keep such a puzzell about ) but that a man may without any great hazard winck and chuse . Ob. But you tell us before , That ordinarily the Scriptures must have Tradition to goe before . Therfore , that you place not an absolute necessity in it . Ordinarily ? So you once say indeed . But so , as withall it must be absolutely necessary . For you make all other meanes of this beliefe to be deficient , without your Church-Tradition leading the way . As for the Scriptures , those have not light sufficient for themselves , and are as a candle that must first be lighted , before it can give light , and that is , by Church Authority . As for the holy Holy Ghost that works not this Faith but by an ordinary Grace , and this Ordinary Grace hath no force at all , unlesse the present Churches Authority prepare the way . So as this , Ordinarily , of yours , admits of no exception at all , in any case , though never so extraordinary . And thus you exclude that your Divine Faith , as it is a worke of ordinary Grace ( as you call it ) from being any Grace of God at all , except Grace of Canterbury can dubbe it for a Grace . For all Grace is one of those two kinds , I named even now : either that Grace of God , which makes a man freely accepted in Christ , which your Ordinary Grace by your own Confession doth not : or that common Grace , which is said to be freely given of God to whom he will ▪ without the intervention or prevention of any outward meanes or respect ; which your ordinary Graces cannot be : for your selfe every where professe , that no ordinary Grace , nor any thing else can worke beliefe , that the Scripture is the word of God , unlesse your present Church Authority , tanquam Gratia preparans ac praeveniens , as a preparing and preventing Grace , prepare the way . And thus you see to what a Confusion all your Schoole Distinctions are brought . And in truth your Schoole Distinctions for the most part , being weighed in the just ballance of the Sanctuary , prove too light , and doe corrupt the truth For even that Distinction which I named , of Gratia gratis data , & Gratia gratum faciens , though the termes are good and true : yet as some apply the latter , to wit , Grace making acceptable , it is corrupt . As when by that Grace they understand Faith , Hope , and Charity , which being infused into the soule , a●e the matter ( say they ) of Iustification , and of our acceptation with God Now in this sense this member of the Distinction holds not good ▪ but is Popish . For Faith onely is that Grace , which makes us accepted of God , but this , not as it is a worke , or Grace inherent , but as an Instrument apprehending and applying Christ , in whom alone we are through Faith accepted of GOD , who * make● us accepted in the beloved ▪ So as he that will find any good and sound Distinction out of the Schoole-men , he must doe as Virgil said of his reading of Ennius , Margaritas è caeno legere , gather pearles out of the mudde : and he must look to have them well washed , and polished , and tryed by the Scriptures , before he use them to illustrate or confirme any Doctrine of sound Divinity . This by the way . L. p. 226. The time was , before this A. miserable rent in the Church of Christ ( which I B think no Christian can look upon , but with a bleeding heart ) that C you and we were all of one beliefe . D That beliefe was tainted in Tract and Corruption of time , very deeply . A division was made : yet so , as E both parties held the Creed , and other Common Principles of beliefe . Of these , this was one of the greatest , That the Scripture is the word of God. For our beliefe of all things contained in it , depends upon it . Since F this Division , there hath been nothing done by us ▪ to discredit this Principle . Nay we have given it G all honour , and ascribed unto it more sufficiency , even to the containing of all things necessary to Salvation , with satis superque , * enough and more then enough , which your selves have not done , doe not . H And for begetting and setling a beliefe of this Principle , we goe the same way with you , and a better besides . The same way with you , because we alow the Tradition of the present Church to be the first inducing motive to imbrace this Principle : onely we cannot goe so farre in this way , as you , ‡ to make the present Tradition , I alwayes an infallible word , of God unwritten . P. Here I Have Alphabetically , as by A , B , C. &c. noted sundry particulars . A That you call the Protestants seperating from the Church of Rome , a miserable rent . Why miserable , when Christ Commands it ? As Rev. 18.4 . as is noted before , and shall yet more in a fit place . So as the Protestants had been in a miserable condition , if this seperation , this rent had not been made . B 2 dly , And must every Christian heart bleed to see it , because ( it seems ) yours doth ? Surely this hath cost the heart-blood of many thousands of Gods Saints and Martyrs , shed and spilt by that blood drunken whore . Yet better so to perish , by her temporally here , then to perish with her eternally hereafter ; which must have been , had not this miserable rent been made . C 3 dly , But before this rent ( say you ) they and we were all of one beliefe . You may speake , for your selfe , if you had lived before the rent was made . We doubt not , but both you would have been of the same Faith with Rome , and would have continued in it , so as for your part there should never have been made such a miserable rent . We know well , both your Faith , and your Charitable and Peaceable disposition for that matter . Yea though that one beliefe was tainted . That should have broken no square . For you say , D 4 ly , That beliefe , that ( very one beliefe , whereof you and they then were , before the rent ) was tainted , yea very deeply too . But I say still , speake for your selfe , and your Confederates onely ; usurpe not the name of all Protestants quorum tu pars minima ▪ whereof you were the least part if any at all ) that seperated from Rome , whereof many , ( before they came to be called Protestants , which was upon their protesting against the Whore of Babylon , and for their just and necessary seperating from her ) dissented from , and disliked , and ( so farre as the iniquity of the times , and humane frailty , and unavoidable necessity permitted ) seperated themselves privately at least from many of her most notorious and intolerable en ormites , and not a few in their severall ages , wherein they lived , openly protested against her , both by writing and preaching , though it cost them their heart-blood for it . You have at hand a Catalogue of them in Catalogus , Testium veritatis , and in the Book of Acts and Monuments , and other Authors , both forraigne and domesticke , and that of f●esh bleeding memory E 5 ly , You prove your Faith was then one for hol●ing the Creed , and other Cōmon Principles of beliefe , of which one of the Greatest &c. Indeed before that rent , Rome professed and held the letter and externall form of the Creed , but not the sense , faith , life , and substance , as elsewhere you confesse of the present Church of Rome . Did you so then , so now ? I doubt 't will prove so , in a great measure . For though you tell us , that your beliefe of all things contained in the Creed , depends upon this principle , That Scripture is the word of God. ( For that is the best sense can be made of your words ) yet there be many , even fundamentall Doctrines in Scripture which your beliefe depends not upon , nor your practises agree unto , as both before is touched , and occasion will be given yet more to speake of . F 6 ly , But since this Division ( say you ) nothing hath been done by you , to discredit this Principle , That the Scripture is the word of God. No ? Nothing ? Not , * when you say , The light which is in Scripture it selfe , is not bright enough , it cannot beare sufficient witnesse to it selfe ? Not , when you say , ‡ The Scripture is a light , but as a Candle that yeelds no light , till first it be lighted by Tradition of the present Church ? Not , when you say , ‡ That Scripture to be the word of God , is not so demonstratively evident à priore , that is , of and by it selfe primarily , as to inforce assent ? Not , when you say , § Such a full light we doe neither say is , nor require to be in Scripture as is in Prime Principles , which carry a naturall light with them ? Is not this point blank against this Principle , That Scripture is the word of God ? Not , when you say , * God doth not require a full Demonstrative Knowledge in us , that the Scripture is his word , and therfore in his Providence hath kindled in it no light for that ? Not , when you say , That the Scripture cannot beare witnesse to it selfe , nor one part of it to another ? And yet in all this , and much more , hath nothing been done by you to discredit this Principle , That Scripture is the word of God ? Now let the Lord of the Scripture , whose Word it is , and all the Children of Truth be Judge in this matter against you . G. 7 ly , Yet you dare say more , that you have given it all honour , and ascribed unto it more sufficiencie , ( as more then all ) even to the containing of all things necessary unto Salvation , with satis superque , enough and more then enough . How ? enough , and more then enough ? What ? A worke of Superarogation ? or superarrogancie , rather . Now fie for shame . Will no bounds of Sober Speech contain your lawlesse spirit , but that you must cast it in Gods dish , That you had ascribed to his Word all honour , and more sufficiencie , and more then enough ? Had you yet turned Lyrinensis his word in the margent ▪ superque , Abundantly , it had been both more agreeable to reason , and not lesse disagreeing with Grammer . Certainly it had become you of all other , to have qualified the construction of Satis superque , better considering what palpable hand and harsh language you have dasht the Credit of Gods most holy Bible withall . Extreames are not good . And your Hypocrisie here is too grosly counterfeited . Just as some Gentlewomans bad face , for want of Art , is daubed so much with laying on of Colours , that it is ridiculous to every beholder . And how say you in the truth of your heart ( were there any there ) that the Scripture containeth all things , necessary to Salvation , when it doth not containt tha assertion of yours , That the Scripture is not known to be the word of God , but by the Authority and Tradition of the present Church ? When yet this , That the Scripture is the word of God , is by your own expresse Confession , one of the greatest Principles of beliefe ? H 8 ly , For your going the same way with the Jesuites , partly your whole Booke , and partly all your practises doe Satis superque , superabundantly witnesse . Onely you say , * you cannot goe so farre in that way with them , to make the present Tradition , Alwaies an Infallible word of God unwritten . No , not Alwaies Infallible , I hope . Onely somtimes perhaps Infallible , when you say the word of God. And if your present Tradition be not alwaies an Infallible word of God unwritten : I pray you is it at any time an unwritten word of God ? If it be then at such a time especially ( when its Infallibility is in Season ) is it not Infallible ? For Gods word is alwayes Infallible , be it written , or when he speaks it from heaven . But when shall we se the time , when you will prove your present Tradition to be a word of God unwritten , or to have any Ground at all in written word of God , the Scripture ? But if your present Church Tradition be not alwaies infallible , but that somtimes at least it may deceive us , certainly I conceive our safest course wil be alwayes to goe immediately and directly the shortest Cut , to the Scripture it selfe , which I am sure , is alwaies Infallible , and will never deceive us , and not at any time to depend upon your present Tradition , which is not alwaies an Infallible word of God unwritten . But me thinks I heare you say , That you make not the present Tradition , An Infallible word of God unwritten . No not absolutely , not Alwaies . We understand English. But if you could prove , This your present Tradition to be but somtimes an infallible word of God unwritten ( in the use at least you put it to ) it were no great Mastery to conclude it to be ( in that case ) Alwaies an Infallible word of God unwritten ; and so you should by this way of the Jesuites come full home to Rome . But I hope you will more clearely and fully expresse your selfe in this grand point , when ( to use your own words before ) It shall fit Time and Place . In the meane time , if this be not the genuine sense , which I have picked , but not stollen ( for the interpretation is Grammaticall , and sensible ) out of your words ; then I confesse , your meaning is more abstruse and mysticall , then can be gathered from your manner of expression , your words having a tang of that * confusion of tongues at the building of that old Tower. But the summe of it is , Here is the grand difference , between you and Rome : She makes her Tradition alwayes a word of God unwritten unfallible , you , yours not Alwayes : somtimes therfore ; and so it is blasphemy . But at length ( pag. 127. ) the Lady calls you from the point of Church Tradition , to heare what you will say of the Church of Rome , whether you will Confesse it to be the Right Church . And ( saith the Jesuite ) the Bishop granted that it was . Now if the Lady were not dead ( as elswhere you tell us ) I should give her hearty thanks for being an occasion of delivering us out of this Purgatory-lake of your tedious , irksome , and endlesse Discourse of your present Tradition ; wherein , otherwise , it is to be feared you lye so long , till you had been drowned in your own puddle , or burnt up with your own hot zeale . But let us heare your Answere to the Jesuites relation of what you granted . L. p. 128. There is a great deale of difference between The Church , and A Church : and some , between a True Church , and a Right Church . For the Church may import in our language The onely True Church , and perhaps the root and ground of the Catholick . And this I never did grant of the Roman Church , nor never meane to doe . But A Church can imply no more , then that it is a member of the whole . And this I never did , nor never will deny , if it fall not absolutely away from Christ. That it is a True Church I granted also ; but not a Right as you imposed upon me , So as , No Right , that is No Orthodox Church at Rome . And yet no newes it is , that I granted the Roman Church to be a true Church . For so much very learned Protestants have acknowledged before me ; and the Truth cannot deny it . For that Church which receives the Scripture , as the Rule of Faith , though but as a partiall and imperfect Rule ; and both the Sacraments as instrumentall Causes , and seales of Grace , though they adde more , and infuse these ; yet cannot but be a True Church in Essence . How it is in manners and Doctrine , I would you would lo●ke to it with a single eye . P. Not Right then , not Orthodox , you hold the Church of Rome to be , That 's somthing yet . Yet True , you ever have and will hold her to be , unlesse she absolutely fall away from the Faith. Well . And yet I wot well , you give absolutely falling away from the Faith. So large bounds , as it is to be feared , you will never come to give her for absolutely gone , and fallen away from the Faith , so long as she can have , but one bare thread or ragge of the profession of the Faith of the Creed ; nay if she can but say over her Creed , though ( as you Confesse elsewhere ) she hath quite overthrown the sense of it . And if the sense of it be destroyed , surely the Faith of it also . This will more fully appeare as we goe along . We come to your Reasons why you hold Rome a True Church . 1. For very learned Protestants , which hold with you in this : First , we can set both as learned , and double the number of of Protestants , who will weigh down the Scale against those , that seem to be of your opinion . Secondly , we could out of those very Protestant Authors , whom you mean ( though I suppose you seldome read such Authors , and in other things scarce name them Honoris causa ) collect more against this opinion , That the Church of Rome is a true Church , then you can for it . As out of Iunius himselfe , for Instance . I mentioned before a la●e Book , intituled , Babel no Bethel , never yet answered by any Jesuite , or other Priest Romish , or English , where the Author hath cleared all , or most of those Protestants , which his Adversaries alledged , and I suppose you meane , from this opinion of yours . And then also the Author proves by many concluding Arguments ( and in my opinion unanswerable ) that the Church of Rome is no true visible Church of Christ , as having lost the very Essence of a true Church . To which Booke I referre your Lordship , could your patience but brook the Authors name , or your Conscience not tremble at the mention of him . To your Second Reason : First , I deny that the Church of Rome receives the Scriptures as A Rule of Faith For first , The Rule of Faith must be in it selfe simply Divine and Infallible . But such to the Church of Rome the Scripture is not . For she makes the Infallibility and Divine Authority of the Scripture to depend upon the Church , as you do upon Church Tradition , which you confesse to be not simply Divine and Infallible . Ergo Rome receives not the Scripture as A Rule of Faith. Secondly , Rome receives not , holds not The Rule of Faith : Ergo she is not a true Church ; As the late Dr Carleton of Chichester in his Book of the Church hath well and learnedly proved : For not to hold the Rule of Faith , is to deny and destroy the Faith , and to fall absolutely away from the Foundation of Faith , and to set up a new and false Faith , upon a new and false Foundation . Nor dare , or doe you say , that Rome receives the Scripture as The Rule of Faith , but onely as A Rule of Faith , to wit , a partiall Rule , as Bellarmine calls it . But if the Scripture be ( as it is ) The onely Rule of Faith , and ever hath been in all ages so held , till Rome in the Councel of Trent changed this Rule : then not to hold it so , for The Rule , that is , the onely Rule , but onely as a partiall Rule , joyned with other Rules equall to it , as her Traditions , which Bellarmine in his Book de verbo Dei non scripto , calls the word of God unwritten : is to reject the onely Rule , and so to fall absolutely away from the Faith. And you confesse , that the Church of Rome holds the Scripture but as a partiall and imperfect Rule . And is this nothing with you ? What is this , but to evacuate and utterly make voyd the Rule , when for a perfect intire and absolute onely Rule , it is made but a partiall , imperfect , and joynt Rule ? And when humane Authority is equalled with Divine : Humane Traditions with Divine Scriptures , as an equall Rule of Faith ? Nay , and those her Traditions , which she calls her word of God unwritten , are such as teach things directly contrary to the Doctrines of Scripture , as of Purgatory , Invocation of Saints , and the like . Is not this , a'kurosai as Christ saith , to make voyd and of no Authority the Commandements of God by mens Tradition ? Yet this Camel you can easily swallow , you slight this over , as a matter of nothing : as if it were all one thing in a manner to hold the Scripture The Rule of Faith , and A Rule of Faith , namely a part or piece of the Rule : The whole Rule , and a partiall Rule : The onely perfect Rule , and An imperfect Rule . All this breakes no squares with you , but that Rome for all this , holds the Rule of Faith , and therfore you hold her for a true Church of Christ. But yet in so saying , you plainly imply , That if Rome held not the Rule of Faith , she is no true Church of Christ , but is absolutely fallen away from Christ the Foundation . For you give this for a Reason , that Rome is a true Church because she holds the Rule of Faith. Ergo If she hold not the Rule of Faith , she is no true Church of Christ , but is absolutely fallen away from the Faith. Whereupon I argue thus : That Church , which denyeth the Scripture to be the onely Intire , Absolute , perfect Rule of Faith , is fallen absolutely away from Christ , and so ceaseth to be a true Church , that is , to have the very Essence and beeing of a true Church of Christ : But the Church of Rome denyeth the Scripture to be the onely , Intire , Absolute , Perfect Rule of Faith : Ergo the Church of Rome is absoluely fallen away from Christ , and so ceaseth to be a true Church , that is , to have the very Essence and beeing of a true Church of Christ. The Minor Proposition is confessed by your Lordship , For you say , The Church of Rome holds the Scripture , but as A Rule , a Partiall Rule , an Imperfect Rule . Thus she denyeth the Scripture to be the onely , Intire , Absolute , Perfect Rule of Faith. And for the Major Proposition , you doe by necessary Consequence confesse it also to be true . For you set it down as a Reason , why you hold the Church of Rome to be a true Church , because she holds the Rule of Faith , the Scripture : Implying , that to hold the Scriptures to be the Rule of Faith , is one speciall note of A true Church . But now you confesse againe that Rome holds not this Rule , but as a partiall and imperfect Rule . And therefore denying this Rule of Faith , she ceaseth to be a pure Church of Christ , And ( which is the more ) this the Church of Rome doth ex professo & solemni Decreto , professedly and by solemne Decrees , ratified as irrefragable , and that under Anathema to be received of all . And this is farre more then to doe it by Practise onely . And yet in Practise to destroy , and overthrow , but onely some speciall Doctrines of Scripture , though otherwise the Scripture be professed , and confessed , in this or that particular Church , to be the intire and onely Rule of Faith : is de facto to disclaime the whole Scripture , and to unmake it the perfect Rule of Faith : and so thereby , such a Church , possessing such and such Errors , as are Fundamentall , that is , against the Foundation , is fallen from Christ : as hath been formerly proved . Now if but any one part of Scripture , in this or that Doctrine of Christ , be overthrown , so as therein it is not made the Rule of Faith ; and this overthrowing such Doctrines being once professed and maintained generally , in any one particular Church , makes that Church to cease to be a true Church of Christ , as not holding the Scripture intirely , but professedly overthrowing it in such and such particulars : then how much more the Church of Rome , professing and maintaining gumne kephale , with a whores forehead , that the holy Scripture is not the onely Rule of Faith , intire and perfect , but partiall and imperfect ( as your Lordship confesseth ) doth thereby proclaime her selfe to all the world , to be fallen away absolutely from Christ , and so ceaseth to be a true Church of God. And denying the Scriptures to be the Rule of Faith , she denyeth the Foundation of the Apostles and Prophets , Iesus Christ himselfe being the chiefe corner stone : and so is fallen quite from the Foundation . Nor onely thus by Addition of another Rule , doth the Church of Rome overthrow the onely Rule of Faith , the Scriptures : but also by denying the selfe Authority of them ; as also you doe ; and withall , by tying the sense of Scripture to the interpretation of the Church , as also you doe ; at least in difficult places ; and by holding and maintaining false Doctrines , against the Scriptures , which overthrow Christ , and wherein they will not be regulated by the Scriptures ; as you also doe , in your Altars , and forbidding the Doctrines of Grace to be Preached , and other things : which if the Church of England hold with the Church of Rome , and with you , you and both your Churches are fallen absolutely from Christ , and so cease to be true Churches of God. As also your very Hierarchy makes you to be no true Church of Christ , were there nothing else ; as before is sufficiently proved . And if you desire any further proofe , that the Church of Rome is no true Church of Christ ; I still referre you to the forementioned Book , Babel no Bethel . And though you supprest the Book , yet ten to one , but one of your Hounds will hunt it out for you . Next , for the Sacraments : which is your second Reason : you say , The Church of Rome holds both the Sacraments as instrumentall Causes and Seales of Grace , though they adde more , and misuse these : Ergo she cannot but be a true Church in Essence . For Answere : First , she holds them not absolutely to be Sacraments , but dependently upon the Priests intention ; which you mention elsewhere . And so hath the Councel of Trent defined , of the Sacraments : so Vega : so Bellarmine . Secondly , if she be sure the Priests intention be not wanting , or going a wool-gathering in his Consesecration , then she makes the Sacraments to be , not Instrumentall Causes of Graces , but aitia kúria , Principall and efficient working causes of Grace , ex opere operato , as they barbarously speake , by the immediate vertue of the worke wrought . So the Councel of Trent also . So as they shut out the Holy Ghost from this worke , as the Principall Efficient worker and sealer of Grace . Thirdly , For Baptisme , which you make to be an Infallible Marke of that Church to be Christian , besides their infinite corruptions of the Element of water , ( which the Apostle calleth pure water ) with their spittle , salt , creame , exorcismes , or conjurations of the Devils insultations , and the like , they hang the very beeing , not onely the vertue , of this Sacrament , upon the Priests intention , which intention of the Priest is so uncertaine , as Vega ( one of the prime Sticklers in the Councel of Trent , as aforesaid , in his Booke upon the Councel of Trent , especially the sixt Session , where he treateth of certainty of Faith , in Iustification , Confesseth , that there can be no certainty of Salvation to a man , because he cannot be certain , whether he hath true Baptisme or no ; and that in regard of the Priests intention , whereof he cannot be certaine : So as by this their own Doctrine , no one Papist can be sure , that he is a Christian : and so consequently , neither can all the members of that Church severally , nor conjunctly the whole Body it selfe , be sure whether they , or it be Christian or no ▪ and so the Church of Rome , upon this very ground , cannot resolve certainly , whether she be a Church of Christ or no ; unlesse your Testimony will help her out at a dead lift . And that not onely in regard of the Priests intention in the Sacrament of Baptisme , but also in their Additionall Sacrament of Orders , one of these more , which they have added to the two . So as for default of the Popes intention in ordering of Prelates , or of the Prelates invention in ordering one another , and in ordering of Priests , and of Priests intention , in Consecrating their Sacrament of Baptisme ( as themselves , Vega and others , do argue the case ) they are all put to the stagger , whether they have in that Church either Priesthood , or Sacraments . For all hangs upon that weake pin , or haire , of the Priests intention . So as another of their Primipili , a Standard-bearer ▪ of the Dominicans , in the same Councell , Dominicus Soto forementioned ) in his Book de natura & gratia , saith , that , Deus in potestate Sacerdotis posuit Populi salutem , GOD hath put the peoples Salvation in the Priests power . Now all this considered , and withall , the time , when this was made a Decree , in the Councel of Trent , a matter of 100 yeares agoe , and when it was but new , and the Pope and Prelates , and Priests could not perhaps , of a good while learne their lesson perfectly , and so get a habit of it , but that in all their Consecration of Prelates , and Priests , still intention was to seek , and where it breakes off , as in the Pope and Prelates , in their Consecration of Orders , there followes a meere nullity in succession of the whole Generation of Priests downwards , and so through that whole body no Priesthood now , no Sacraments : what evidence can the Church of Rome now give us , or what assurance can she have ( besides the bare name ) That she is still a Christian Church ? Onely Vega helps it , aswell as he can , That in reason and Charity men are not to thinke , that the Priest should be so carelesse at the Consecration ▪ as not to look to his Intention , upon which the Salvation of all men● soules dependeth . Fourthly for the Sacrament of the Eucharist , or of the Altar , as they call it : First this is in the same Predicament with Baptisme , for the Priests intention , which if not present , at the Consecration of the Host ( as they call it ) there is no Transubstantiation , no body of Christ , and so they worship , a wafer instead of Christ , and so by their owne Confession , in that case they commit materiall Idolatry , as a * Jesuite confessed in Dispute with Dr Featly . But Secondly , by the very name of Sacrament of the Altar , they destroy the Sacrament that Christ ordained in his last Supper , called therfore ‡ the Supper of the Lord. For they have turned it from a Supper , to a sacrifice , yea and that from an Eucharisticall sacrifice ( as the Fathers called it ) to a Propitiatory sacrifice , for the sins of quick and dead ; as is noted before . And so this Sacrament they have Non sacramented , and made of it a whole burnt sacrifice . Secondly , they have utterly destroyed the materialls , or Element in this their Sacrament , the bread and wine , that no ma● should so much as dreame , or once take it for the Lords Supper . For a Supper cannot be without bread and drinke : and he●e is neither . And so it is neither Supper nor Sacrament . And thus they have taken away , no● onely the cup from the people , but the bread also , altogether . So as there is nothing in their Sacrament but a meere lye , meere imaginations , Phantasmes of Accidents without subject ; as we said before . And so enough of this . And lastly , the Church of Rome having disanulled the Sacraments of Grace , it hath withall disabled them from being seales of Grace . For it is the property of a seale to give a sure and certain Impression , and thereby a Confirmation of the Covenant . But in Popish Sacraments all certainty is taken away , as is shewed ; and so having lost the seales , consequently the Covenant of Grace it selfe is of no force unto them . And thus , in denying the two Testaments to be the onely rule of Faith , and overthrowing the two Sacraments the seales of Faith ; yea having lost and disclaimed the true Saving Faith it selfe : what evidence hath Rome left her to shew and prove , that she is now a true Church of Christ , or hath the Essence of a true Church ? Let her shew her evidence . As he said , * Let Baal , if he be a god , plead for himselfe . Yet all this is of no Force to your Lordship , but that , like Ixion imbracing a cloud for Iuno ( as it is in that Fable ) so you imbrace but a cloud , or rather the shadow of a cloud , instead of the once faire Virgin Rome ; you must needs have her a true Church still . She onely ( say you ) misuses the two Sacraments . A small triviall trifle , to speake of . Misusing then , is nothing with you . What say you then to those wicked Princes and Priests of Israel ‡ that misused the Lords Prophets ? Was this nothing ? They so misused them , that they stoned them to death . And so the Church of Rome hath so misused the two Sacraments that they have stoned them them to death , and left not one alive : But they have made amends for it . For ( say you ) they have added more , even no lesse then five , which are as the five wounds , wherewith the Lord was crucified to death . For those five have eaten out the other two of Christs own ordaining , both expressing his death , the one for ‡ ingrafting us into it , the other for growth and strength by it , as our spirituall food . And these five Sacraments fo humane invention , they must have their vertue of conferring Grace ex opere operato , being all , as they use them , a meere evacuating of Christs me it s . But time permits not a longer discourse of them . Enough is said for Answer . And for Conclusion , the Church of Rome having taken away the Authority of Scripture , and added her own Traditions : and having taken away and misused the Lords Sacraments , and added their own Sacraments : what remaines to that Church but that which the Divine Iohn Concludeth the whole Bible withall ? I testifie unto every man that heareth the words of the Prophecie of this Book : If any man shall adde unto these things , God shall adde unto him the plagues that are written in this Book : And if any man shall take away from the Book of this Prophecie , God shall take away his part out of the Booke of life , and out of the Holy City , and from the things which are written in this Booke . Out of the Holy City , which is the Church of Christ. Here then , in this holy City , is no place for the Church of Rome . L. p. 131.132 ▪ The Church of Rome both was , and was not , a right , or Orthodox Church , before Luther made a breach from it . For in the Primitive times of it , it was a most right and Orthodox Church : but upon the immediate times before Luther , or some Ages before that , Rome was a corrupt and tainted Church , farre from being right . And * yet both these times before Luther made his breach . P. The Conclusion then of your speech here is this , That Luther made his breach from the Church of Rome , not onely as it was Corrupt and tainted immediately , or in some Ages before , but also as it was right and Orthodox in her Primitive Times . For you say , And yet both these times before Luther ( as well those wherein the Church of Rome , was most right and Orthodox , as those wherein after , before Luther it was corrupt and tainted ) made his breach . And thus you make the rent on the Protestant party , to be not onely from the corrupt and tainted Church of Rome , but from the most Right and Orthodox Church of Christ. A pestilent speech , bewraying the speaker to be in the very gall of bitternesse ▪ and in the bond of iniquity , and worhty to be abhorred and abandoned of all that beare the name of Protestants . But this agreeth with that which we noted before , how you exclude all the Protestant Reformed Churches , beyond the Seas ( where your Prelacie and Hierarchy is not erected , nor my Lord Bishops Chaire allowed ) from being any Churches of Christ , or members of the true Catholick Church . For here also in Luthers rent from the Church of Rome ) not onely as corrupt and tainted , but as once Right and Orthodox ) you include all those Reformed present Churches , and to exclude them out of the true Church of Christ. But as before we have shewed and proved , and shall yet more upon fit occasion ministred , upon the same cause , for which you exclude all Reformed Protestant Churches beyond the Seas from being Churches of Christ , because they are seperated from the Church of Rome , and from all Prelacy and Hierarchy : we do exclude you , and Rome , with your Prelaticall and Hierarchicall Churches , and Government Ecclesiasticall , from being any true Churches of Iesus Christ. And whereas you say , Rome was once Right and Orthodox ; 't is true that in Pauls time the faith of those Christian Romans was famous throughout the world ; and so it might continue pure for a time after : but when once the Prelacie and Hierarchy of Rome , and that but within Romes Diocesse , was erected , it became , Ipso facto , Antichristian : and after when the Bishop of Rome became supream over all Christendome , then it was the Church of Antichrist , from which it is necessary for all true Christians to make a perpetuall Seperation . L. p. 133. The Roman Church which was once Right , is now become wrong , by imbracing superstition and error . P. Such is your stile , to touch that delicate Woman tenderly , as saying , She is now wrong by imbracing superstition and error . But not by defiling her selfe with abominable Idolatries . This you never once charge her with in all your Book : as we shall see more at after . And onely error , as , humanum est errare : but you never tell her of her Heresies , and Apostacie from Christ , and her Doctrines of Devils . Beware of that . You have therfore put me to the greater paines in dealing plainly both with her and you . L. ibid. 'T is too true indeed , that there is a miserable rent in the Church , and I make no question , but the best men do most bem●ane it , nor is he a Christian , that would not have unity , might he have it with Truth . P. You are often putting your finger into this scarre , or rent . An Argument it paines you , because ubi dolor , ibi digitus . And I am perswaded , the more you put your finger in it , the wider you will make it . And certainly those that are indeed the best men are so farre from bemoaning such a rent , as they rejoyce in it ( the cause considered ) as in their glory and safety . And such Christians as have the greatest wisdome tempered with their goodnesse , do see such an Impossibility of Reconciliation with Rome , that they account it the greatest folly in the world , once to dreame of such an unity , as is coupled with a condition of Truth , I mean Truth indeed , not such a Truth as you mean there , where nothing but superstition and error , Idolatry and Infidelity , Hypocrisie and Iniquity , Ambition and Avarice , Pompe and Pleasure , are the onely supporters of Peters Infallible ( but counterfeit ) Chaire . Unlesse you mean ( as you must doe ) those good men , which are your Confederates in your Idolatrous Altars , and other Superstitions and Idolatries , halting between two opinions . God and Baal , and have already one foot over Romes threshold● accounting themselves with your Church of England , one and the same Church with Rome , as two branches of the same tree ; as two Sisters of the same venter , ready to salute each other with the kisse of amity and unity , as * A●ab did his Brother B●nh●da● : then much may be ; what should hinder your unity ? And for your Truth ( as we sayd before ) we know very well what it is : Rome will not want for that , which you call Truth . L. ibid. But I never said , nor thought , that the Protestants made this rent . P. I pray you do you think , as you speake ? But admit it ▪ Why should you think so ? Or why are you so zealous , in makeing such an Apology , which true Protestants indeed will never thank you for . But you are such a Protestant , as I dare say would not have been the first , that should have made the rent ; no nor the hindmost neither , so firme you are for peace . But I noted before a necessity of Seperation to be made by the Protestants from Rome , as Christ admonisheth , Rev. 18.4 . Come out of her my people , &c. L. p. 135. He must leave my words to my selfe , and their sense either to me , or to the genuine construction , which an Ingenious Reader , can make of them . P. 'T were well , If you would observe the same Law your selfe to others , Then you would not so frequently as you doe ‡ make a poore Minister an offender for a word , and lay a snare for him that reproveth in the gate , and turn aside the just for a thing of nought ▪ as the Prophet speaks . L. ibid. The Protestants did not get that name , by protesting against the Church of Rome , but by protesting ( and that when nothing else would serve ) against her errors and superstitions . Do you but remove them from the Church of Rome , and our Protestation is ended , and the Seperation too . P. Yes , by protesting against the very Church of Rome , got they , and that deservedly the name of Protestants . For were not those errors and superstions you speake of , yea and Antichristianisme , and abominable Idolatries , and universall Apostacie ; become the very body and soule of the Religion faith , and practise of that Church ? Was not your Dalilah , the Church of Rome , become that Harlot , and Mother of whoredomes , and all abominations , before the Seperation and rent was made ? Could they then protest against her corruptions , and not withall against her selfe ? Were not all her corruption : so incorporated unto her , as they were altogether inseperable from her , like the * Blackamores skin , or the Leopards spots , which cannot be changed ? And do not you confesse , that they protested against her Corruptions , when nothing els would serve , when there was no remedy left , when she was grown incorrigible , So as they might have said , as in the Prophet , ‡ we would have healed Babylon , but she is not healed ▪ Forsake her and let us goe every one into his own Countrey : for her judgement reacheth unto heaven , and is lifted up even to the Skies . It applyes it selfe . And my Lord , you speake too late , and in vain to A.C. to remove Romes errors and superstition : A C. is not of the Faith , to remove such mountaines . He cannot w●sh the Blackmore white . You must procure such a Generall Councel , as is at least equall to that of Trent , to reverse all those Decrees , whereby all Romes superstitions and errors are so ratified , as England will sooner heare of a Parliament for Reformation , then Rome will indure the thoughts of any more Generall Councels , to question or meddle with her Trent Decrees . Rome is now setled upon her lees , and you shall sooner remove the City of Rome it selfe from her muddy Tiber , then the Church of Rome from her superstitions . Nor is the black skin more conaturall to the Ethiopian , nor spots to the Leopard , then Idolatry , Superstition , Infidelity , Apostacie , and all error is conaturall to the Beast with seaven heads , and ten hornes , as making up both the Complexion and Constitution of that painted Whore. And therefore you might have saved all this labour in vain , in writing such a Volume , out of a hope to worke an unity with Rome , when her superstitions and errors shal be removed ; and that is ad Graecas Calendas , when men sheere their Goates : so in this respect you may safely say , That when Romes errours and Superstitions are removed , our Protestations and Seperation is ended . And so may I. L p. 136. Protestants doe but protest the sincerity of their Faith against the Doctrinall corruption , which hath invaded the great Sacrament of the Eucharist , and other parts of Religion P. Well were it for you , and your present Church of England ( as you have lately made it , or would at least make it ) if you had such sincerity of Faith to protest against Romes doctrinall corruptions , as true Protestants have ▪ But why doe you call the Lords supper , The Great Sacrament of the Eucharist ? Is it Great , because you give it a Name , not known in Scripture . Or because it is so grandized in the Church of Rome , as it is made like the Great ‡ Diana of the Ephesians , whom all the Pontifician world worshipeth ? Or it is Great comparatively to Baptisme , because this is celebrated in the Font at the Church doore , neere the Belfrey , and That upon your high Altar , which you have advanced at the chiefe ( as you esteem it ) and East end af your Chancels , and of your stately Cathedrals ? Or Great , because in your Devotion you bow towards that place , whence ( it seems ) you look for your help , yea so lowly fall down and worship before it , as before the Lord your maker ? Or what is it that your Eucharist is become with you so Great a Sacrament , Because it , or , your selfe is Great with Child of a young new God-Almighty ? But however , For my part , I reverence every Ordinance of God , but I dare not make nor esteem them greater , then God hath made them , nor give them other Names and Titles , then God hath given them , least I either seem to be wiser then my Maker , and their Author ; or should give more honour to them then is due : this being ( as wofull experience hath taught ) the ready way to rob God of his honour , to transferre it to the creature , and set it up instead of God. But loth you are , I know , to call the Sacrament * the Lords Supper , as the Scripture calls it , least it might call for the ‡ Lords Table ( as the Scripture also terms it ) and so your high Altar should have no more Room in the Church . But doe the true Protestants protest the sincerity of their Faith , onely against the Doctrinall Faith , which hath invaded your Great Sacrament of the Eucharist ? Yes , you adde , and other parts of Religion . What be those ? That we may know those speciall Doctrinall Corruptions , against which you say Protestants do protest the sincerity of their Faith. For Rome hath many Doctrinall Corruptions against which true Protestants protest , which you do not so much as mention in all your Book , and such too , as do ●●atly overthrow the Foundation Christ. As Iustification by works for one , which we have touched before . Yea and Rome hath many , and those most damnable corruptions , which you are so farre from accounting corruptions , as you make them Essentiall parts of Gods worship . I name Altars for one . Of which also before . And these things we Protestants protest the sincerity of our Faith against . But you are none of those Protestants , as not professing , much lesse protesting the sincerity of any such Faith. L ▪ p. 138. A right sober man may without the least touch of insolence or madnesse , dispute a businesse of Religion with the Roman either Church or Prelate ( as all men know Irenaeus did with Victor ) so it be with modesty , and for the finding out or confirming of truth free from vanity and purposed opposition against even a particular Church . P. This passage I cited before in my Preface to your Lordship , yet I here recite it again , because perhaps all wil be little enough to put you in mind therof : For as I told you before , the Greatnesse of the Cause hath caused my stile and Spirit to mount upon the wings of zeale for my Christ , and for his Church in a higher degree and strain then ordinary . And that for this you Censure me of insolence or madnesse ( as I feare it wil be the best defence you can make for your Cause alwayes excepted the Bill in Starre-Chamber ) I have no remedy , but patience , committing the Cause to him that judgeth rightly . And as I have done it for the finding out of the truth , so this hath caused me a great deale of moyle in digging and removing away a masse of earth and rubbedge , which you had cast , to hide this Treasure from us . So as a purposed opposition was not it , that set me upon this Great taske , but yet I oppose you , and purpose to detect your falsities so fairly guilded over with hypocrisie , that you might not impose too much upon your Credulous Reader . You aledge for this purpose the Example of Irenaeus , arguing a Case with Victor Bishop of Rome , which you say all men know . But my Lord , I suppose all men do not know it . And because it is a matter both worthy , and not unnecessary for all men to know it : I will take occasion here to speake somthing of it , as not impertinent also to our present purpose . Towards the end of the second Century , there was a difference between the Asian Church , and the Roman , about the Day of Celebrating the memory of the Lords Resurrection . The contention grew hot ( as commonly men are most eagre in propounding their own devises in matter of Religion ) so as , because the Asian Churches would not conforme to Victor Bishop of Rome , he began to fume and to thunder , and threaten them all with Excommunication . Irenaeus , who lived in France , for this reproves Victor , telling him , that he ought not to proceed and deale so with Asian Churches for such differences , as were of things at that time accounted Indifferent . Some , saith he , fast one day before Easter ; some , two ; some , more ; some , * 40. houres together ( whereupon by the way it seems , that those 40. houres were afterwards turned into forty dayes , for your Lent Fast ) kaì cudèn élatton pàntes o●uioi eirteneusàn tè , kaì eireneúomen pròs alluious : yet neverthelesse ( saith he ) all these lived peaceably together , and we also are at peace one with another . Kaì he diaphonìn tes nesteías tèn homónoian tes píst●os sunistesi : And this difference about Fasting commendeth ( saith he ) the unity of Faith. And he relates unto him also the examples of sundry of his Predecessors in the Sea of Rome , who neither kept it themselves , nor command of it to others ; and yet neverthelesse they that observed it not , were at peace with those that came to them from the neighbour Churches or Congregations , wherein it was observed . Nor were any at any time cast out of the Church about the Manner or Custome . But those Presbyters ( saith he ) who before you observed it not , * sent Commendations or kind salutations and greetings , as tokens of Charity , to those of other neighbouring Churches , who did observe it . And blessed Polycarpus sojourning at Rome in the time of Anicetus , and they being at some small oddes between them , yet preserved peace , and did not fall out about this matter . For neither could Anicetus perswade Polycarpus not to observe it , nor did Polycarpus perswade Anicetus to observe it ; but each left other to their own Customes . And thus they communicated together ; and in the Church or Congregation Anicetus gave the Eucharist to Polycarpus out of a reverent respect , and so they dismissed each other in peace , and in all Churches , but those that observed it , and those that observed it not , had peace one with another . And thus Irenaeus pherònumos tìs , according to his Name , became a Peace-maker to all the Churches . So ‡ Eusebius . Now as these things I here relate by Occasion : so the Consideration that sundry particulars therein may be not unusefull . As 1. That things Indifferent , and of humane Ordinance in matters of Religion , ought not to be imposed upon mens Consciences as necessary to be observed , but in such things Christian Congregations or Churches ought to be left free . Secondly , in variety or difference in opinions , or manners and customes in things Indifferent , Christians may and should keep fast the unity of the spirit in the bond of peace , and testifie the unanamity of Faith in the diversity of Factions , nothing being done against Gods word . ‡ One man ( saith the Apostle ) esteemeth one day above another : another esteemeth every day alike . Let every man be perswaded in his own mind . And v. 13. Let us not judge one another in these things , but judge this rather , that no man put a stumbling blocke , or an occasion to fall , in his brothers way . And v. 19. Let us follow after the things that make for peace , and things wherewith one may edifie another . So , All meates are in their own nature cleane : but of any think this or that uncleane , to him it is uncleane . And that whole Chapter is of things indifferent ( such at least , as those Primitive times in the more tender infancie of the Church admitted and esteemed indifferent ) as of Dayes and Meates , wherein mens Consciences were not to be forced . And as concerning our Christian liberty , we must take heed ( saith the Apostle ) least by any meanes it become a stumbling block to them that are weak ▪ Thus we see what the Christians in the primitive Ages did . Thus did the Bishops of Rome themselves before Victor , whom Irenaeus calls Presbutérous , Presbiters . Thirdly , Victor is reprooved by Irenaeus for breaking this peace among the Christian Churches , and s●eking to bring their Christian liberty ●nto bondage , by forcing them is conforme to his assumed n●w Altar , wherein his Antichristian pride and Tyranny began to sh●w it selfe in attempting what his Predecessors 〈◊〉 not do● in this kind . Fourthly , Victor being thus reproved , defi●●ed from his violent course , and yeelded to Irenaeus his Allegations , and so gave way for Churches to injoy their liberty with peace . Now , my Lord , to apply these things : Hereby you may see , how things in their own nature indifferent , ought to be left free , and not to be made burthens and bonds to mens Consciences ; that so Christian Liberty and Peace , may be preserved inviolate . You see , how those ancient Bishops or Presbyters of Rome , bound not this liberty , brake not this peace . You see , how Victor presuming to violate both , yet upon the reproofe of Irenaeus ( though inferiour to him in place ) he yeelded to reason , suffered not pride or passion to predominate , but left to the Churches both their Liberty and Peace . But now for you my Lord , you are not contented onely to impose with rigour upon mens Consciences those Ceremonies which you otherwise call Indifferent , yet enforce them as necessary as being also by mans Laws Commanded , and such , as in point of Indifferencie might justly be questioned , were they not superstitious : but also in erecting and imposing , both besides Mans Law , and against Gods Law , other both idolatrous and superstitious devises ( as your stone or woodden Altars , with their Equipage , and service in adorations , and the like ) and those borrowed from the Church of Rome her selfe , none ( since Victor ) infinitely corrupted , and deeply deceived , yea drowned in all Idolatries and Superstitions ; which have been of late so violently and universally pressed upon all Churches within your Reach , that what confusions or combustions it may further cause , the Lord knows : But this we are sure of , that as the liberty of Mens Consciences is hereby generally brought into bondage , and both the outward and inward peace of the Churches violated , and broken to pieces , while you cry for peace , and cease not to presse your Vniversall Conformity , as if it were the way of quenching the flame , to poure out the Oyle of a meere nominall Peace : so the Faith of Christ , and the salvation of Christian mens soules is hereby utterly subverted , as formerly is shewed . And of these things you have been sufficiently admonished , and convinced by some Ministers of Christ. But you say , It was too roughly done , not as Irenaeus reproved Victor . Is that all ? But consider how truly ; And how diseases the more desperate , require the sharper medicines . Yea as the Poet said , Immedicabile vulnus Ense recidendum est , ne pars sincera trahatur . I leave you to English it . But that the reproofe were true , though sharpe , did you as Victor did , who suffered himselfe to be victus , overcome by Irenaeus his reproofe and Allegation ? Nay you , though both victus & convictus , vanquished and convinced in your Conscience and knowledge of the truth of all those enormities which you were charged withall , yet you must be Victor , not resting till you had sent away your Reprover with a Censure more bitter , and sharper then the sharp reproofe could be ; and yet not desisting from your violent course to enforce an Universall Conformity , whereby the whole Land is infected with terrible combustions , and those no lesse further dangerous , then already full of dammage . Such a Peace-maker is your Conformity . Is this the way think you to make you Victor ? Soft and faire . For though perhaps you glory in your tyrannicall conquest over the poore Body of your Reprover , yet while your spirit doth ( to use the Apostles word to the same purpose ) hupernikan , become more then Victor ( as before is noted ) and so his Cause , not foyled but confirmed and crowned in his suffering for it : never think your selfe a Victor . No no , my Lord , never think to be victor , by fighting against Christ ; Lay down your violence in pressing your Conformity : fight not against the common peace , by disturbing the peace of mens Consciences : Lay not siege to Christian liberty in inforcing even things indifferent , and how much lesse such as are both in their nature and use Idolatrous , Superstitious , and directly against the expresse word of God. But that you will , that you must needs set up your Romish Altars , with your other devices sutable , yet inforce them upon Gods Ministers and People by your terrible commands and threats armed with High-Commission Power , or Princes Edicts . Convince men as much as you can by the strength of your powerfullest perswasive reasons , and draw them by your gentlest motives , but doe not hale and dragge them with the violence of your Archiepiscopall power , and Romish zeale Throw not Godly Ministers out of their Ministry and Means . and that by Hundreds , with their Wives and Children exposed to all miseries of poverty , and all because they will not , dare not yeeld to your lawlesse Prelaticall Impositions , Innovations , Usurpations . But if you will needs proceed on in that your violent course against Christ and Christian liberty , and peace of mens Consciences , assure your selfe you shall not pr●sper , you shall not be victor , Christ will confound you with all your Power and Pollicie . And He shal be both Irenaenus and Victor for his Church , both to Conquer his Enemies , and to restore Peace to his People . And thus much of your example of Irenaeus and Victor . L. p. 141. Well , thus the whole Militant Church is holy , and so we beleeve . And if she erre in the Foundation , that is , in some one , or more Fundamentall points of Faith , * then she may be a Church of Christ still , but not Holy , but becomes Hereticall ; And most certaine it is , that no Assembly ( be it never so Generall ) of such Hereticks , is or can be holy . P. Doe you beleeve the whole Militant Church to be holy ? And so doe I. But your whole Militant Church is not the same with that , which I beleeve is holy . For your whole Militant Church whereof you professe to be a member , is , in plain terms , the Antichristian Church , and the Church Malignant , which is a persecuter of the true Militant Church of Christ ; as both hath been , and yet will be made more manifest . So as your Militant Church is properly so called , for no other reason , but because it makes Warre against Christ and his Saints , Rev. 12.7 . and 13.7 . and 16.14 . and 17.14 . but the true Militant Church of Christ , is so called , because she fights spiritually under Christs banner against Sinne , the World , the Flesh , the Devil , and cruell Persecuters , whom ‡ she overcomes by the blood of the Lambe , and by the word of her Testimony , not loving her life unto the death . So as your Militant Church is a name which you have usurped , abused , and perverted ; whereas it is to be named according to its nature , The Church Malignant . For further proofe hereof , you say , if she erre in some one , or more Fundamentall points , &c. Which implyes your Militant Church may erre in points Fundamentall . Which cannot possibly be understood of the onely true , holy , Catholicke Militant Church of Iesus Christ. For this whole Militant Church of the Elect cannot , either in whole , or in part , or in the least member of it , erre in any Fundamentall point , so as thereby to bec●me unholy . For this were else to fall from Christ , and from ●he Com●munion of Saints , by being seduced by Antichrists and ‡ false Prophets , who shall deceive , if it were possible ( but it is not possible ) the ver● Elect. This erring in the Foundation belongs , and extends to all the Reprobates of the world , who are by Antichrist seduced unto their perdition ; who * because they receive not the love of the Truth , that they might be saved , God shall send them strong Delusions , to b●leeve a lye , yea to beleeve that for truth , which their own ●eared Conscience tells them is a lye . For not to receive the love of the truth , implyes , that they had received the truth unto acknowledgement and conviction , but the love of this truth they imbraced not . But the whole Militant Church of Christ ( I say ) cannot be so seduced unto perdition , or to fall from Christ. What is it to fall from Christ ? To fall from Christ is to fall from that Faith and love of Christ , which once they professed ; that is , from the Faith of the Doctrine of Christ , and from that love , which they professed towards it . And this fa●ling from the Faith of Christ , is when any one Fundamentall point of faith is denyed , and persisted in , as we have formerly proved ; as in the ‡ Resurrection , and § Circumcision , and sundry others . I might adde here many other Instances ; as the Deniall of all the Doctrines of Grace in Gods Free Election , Redemption , &c. which Grace and Merit of Christ is peculiar to the Elect onely . I will onely adde one more here which I but touched before . He that denyes the Lords day , to be the Sabbath day of Christians , commanded no lesse to Christians in the 4th Commandement , then the seventh , or last day of the week was to the Iewes : he erres in the Foundation , becomes unholy , and falls away from the Faith of Christ. This I demonstrate thus . First , The 4 th Commandement is Morall , and so eternall , and unchangeable . And as the eternall sabbatisme is in heaven , belonging to the Church Tryumphant , so there is a sabbatisme temporall , pertaining to the Church Militant in this world . This sabbatisme ( as the other ) is the rest of God. † His Rest , saith David . This Sabbatisme in the Church Militant is by God himselfe appointed to be solemnly observed of the whole Congregation on that seventh day of the week , wheron himselfe rested . This Sabbath or rest of God was on the seventh or last day of the week , upon the finishing of the worke of creation . And therfore , for that very cause , God commanded his People in the Old Testament to sanctifie that Sabbath day weekly . This is given as the Reason of its sanctification by the People : The seventh day is the Sabbath of the Lord thy God : For in six d●yes he made heaven and earth , and rested the seventh : Therfore , &c. Remember to sanctifie the Sabbath day , the Lords Sabbath day . And note , he saith not , Remember to sanctifie the seventh or last day of the week : but Remember to sanctifie the Sabbath day . These words are the Morall substance of the Commandement . The rest is an exposition and application of it , the exposition to keep holy that Day for Sabbath , which is the Lords own Sabbath day , wherein himselfe hath rested . Note this well ▪ for I will speak much here in few words . Weigh them therfore , number them not . The particular application of the seventh or last day of the week , as wherein God rested from his works of Creation , is commended and commanded to Gods people under the Old Testament . So as if there had not come in afterwards , a more glorious Sabbath , or rest of Gods , as from a more glorious worke of a more glorious Creation : we Christians also should have kept that seventh day that the Jewes kept . But that this more glorious day of a more glorious rest of God from a more glorious worke , being come : then the same 4 th Commandement commands us Christians to keep this new Day of Rest , of the Lord our God. So as though the Day be changed , yet the Commandement is the same . It binds us still to sanctifie the Sabbath of the Lord our God. Secondly , for the application of the 4 th Commandement to us Christians . Remember to keep the Sabbath day holy . What Sabbath day ? Or what day for Sabbath ? The Sabbath day of the Lord thy God , wherein himselfe rested . What day is that ? The first day of the weeke . This is another seventh day , reckoning the weeke backward . Now on this first day of the week the Lord our God Iesus Christ , after that he had finished the worke of Redemption ( being a new Creation , and much more glorious then the former , in many respects ) rose againe from the dead , and so entred into his Rest that morning and moment of his Rising again . He entred then I say into the state of Rest , though not into the place of Rest , till his Ascension . This is sufficient . But the work of Redemption was finished on the Crosse. Not altogether ▪ on the Crosse , Christ indured and finished his suffering of the pangs and paines of death , when he said Consummatum est , It is finished : but there remained the bonds of death to be indured , and that was in the grave 3 dayes , to redeem us , aswell our bodies from the grave , as our soules from hell on the Crosse. Now all this being finished , to wit , the whole worke of Redemtion : Christ rising the 3 d day , therein rested from his worke . And this being the Sabbath or Rest of the Lord our God , surpassing the former Rest in glory , and into which rest or sabbatisme all beleeving Christians do enter , and have an Interest ( as Heb. 4.3 . ) it follows necessarily , that as by Christs example of Resting on that day , as by his Commandement to keep the Sabbath day of the Lord our God , wherein himselfe hath rested , that we Christians do sanctifie the Lords day , the first day of the week , for our Christian Sabbath day , according to the 4 th Commandement . Which if we doe not , as not holding our selves bound by the 4 th Commandement : Then all these errors in the fundamentalls of faith follow upon it : As first , by not sanctifying the Lords day for our Christian Sabbath day , we utterly deny , overthrow and destroy the Morality of the 4 th Commandement , which to the Militant Church on earth stands in this , To sanctifie the Sabbath day of the Lord our God. It commands us this , or nothing ; and if nothing , it loseth both the Nature and Name of a Commandement . And if you doe acknowledge and beleeve it to be ( as it is ) one of Gods ten Morall Commandements : then of necessity you must either sanctifie the first day of the week for Sabbath , whereon Christ arose and rested : or else , you must sanctifie that seventh day of the Old Testament , which God rested on from his worke of Creation , which the Jewes observed . And if you keep the Jewes Sabbath , you must turn Jew , and deny Christ to be come in the flesh . For in * Deuteronomy God commands them to keep the Sabbath day , in memory of their Redemption from Aegipt ; and so their Sabbath day was turned into a type of another Sabbath or Rest , that was to be brought in upon the accomplishment of our spirituall Redemption . Which being now finished , that typicall Sabbath is vanished , being the last Type which was fulfilled by Christ , resting in his Grave on that day , and so utterly abolished in that more glorious Rest of his Resurrection . If then you keep the Jewes Sabbath ▪ you do with them deny Christ to be come . And if you sanctifie not the first day of the weeke , instead of , and succeding in place of the old Sabbath day : then as you utterly deny and destroy the 4 th Commandement , so you deny the worke of Redemption finished on the Crosse and in the Grave : you deny his Resurrection , wherein he rested from that worke : and you deny the very rest of heaven : and you deny the Communion of Saints , both in the Church Militant and Triumphant . First you deny the Accomplishment of the worke of Redemption on the Crosse , and in the Redemption it selfe , in denying the Rest of Christ in the day of his Resurrection . For if he then rested not , the worke of Redemption was not finished . And you deny he rested , in denying his rest to be the rest of the Lord our God , which the 4 th Commandement commands us Christians to keepe weekly on that day ; which if we keep not , Christ hath not rested , and so he hath not redeemed us . Secondly , in denying Christs rest , you deny his Resurrection . For if he rested not , he arose not . For the very first moment of his Resurrection began his rest . If then you sanctifie not the Day of his rest for the Christian Sabbath day , you deny as Christs rest , so his Resurrection , and the whole vertue of it , by which we arise from Sinne spiritually , and from the Grave corporally . And cursed is he , that hath not his part in the first Resurrection : for on him the second death , that is , eternall death shall have power : because * Blessed and holy is he that hath his part in the first Resurrection : for on him the second death shall have no power . Thirdly , in thus denying Christs rest in his Resurrection ▪ while you deny that day to be the holy rest , or Sabbath day of Christians , you deny , as Christs eternall rest in heaven , so that rest , or sabbatisme , which remaines for the people of God. As the ‡ Apostle saith , There remaineth therfore Sabbatismòs , a sabbatisme , or Sabbaticall holy rest for the people of God. Therfore ? Wherupon is this inferred ? Upon the ‡ former verse , where he speaks of this very Sabbath , or Rest day of Christians , which is as the first fruits of the eternall sabbatisme . For saith he , If Iesus ( Iosua ) had given them rest , then would he not afterwards have spoken of another day . Another day ? What other day , but that rest day , which our Iesus rested on , and which is our rest day ? For when Christ in his Resurrection entred into his rest , he made that day the day of our rest , which gives us an Interest in , and brings us to his eternall rest . For Certainly if we doe not rest with Christ in the Day of his Rest weekly here , according to the Commandement , we shall never rest with him eternally in heaven . He that keeps not this § Other Day , which succeeded that under the Law , hath no sabbatisme remaining for him in heaven . Lastly , in denying this Rest-day of Christ to be our Christian Sabbath , to be sanctified according to the Commandment , you deny the Communion of Saints in the Church Militant , and consequently in the Church Triumphant . For except there be a Communion of Saints in the Church Militant , which is the seed of the Church Triumphant , what Communion of Saints can be in heaven . For none are Saints there , which were not fi●st Saints here . And what Communion of Saints can be here , but especially in the holy and solemne Assemblies , where they are to Communicate together in Prayer and Thanks-giving , and hearing of the Word , and receiving of the Sacrament . And how can this be , if there be not a set day for it ? And who shall appoint this day ▪ but God himselfe ? And what Day so fit , as his own Day of Rest , which he hath Commanded to be sanctified weekly of us ▪ if we be his people , and he the Lord our God , who hath redeemed us in his holy and eternall Law , and in which day we resting , do partake and communicate of his holy and eternall rest , begun here by Christ , and consummate in heaven in that pangúrei , solemne Generall Assembly and Congregation of the first borne written in heaven , Heb. 12.23 . And to conclude ) if the ten Commandements belong to us Christians under the Covenant of Grace , then certainly the 4 th Commandement , which commands to keep the Sabbath of the Lord our God , which is the Lords day . Now by this which hath been spoken , you may examine how farre you and your Church of England have erred in the foundation , that is , in this , and other fundamentall points of Faith : at least if those Acts , ●dicts , and Books , that have been published against the aforesaid Doctrines , shal be avowed for the Doctrines of the Church of England , as they are pressed . And if with Rome you be thus fallen , holy you are not by your own confession ; nor onely so , but Hereticall : yea more then that , Infidel . For in the same page you say , If the Church can erre quite from the Foundation , then she is nor Holy , nor Church , but becomes an Infidell . Now we have proved , that to erre in one , or more , though not in all fundamentall points of Faith , is to fall quite off from the foundation . But if you thus cease to be holy , how are you the Church of Christ still , as you say ? For holinesse is essentiall unto , and so is of the Difinition of the true Church of Christ : I beleeve the Holy Catholicke Church . And so of every particular Church , if it be a true member of the true Catholicke , it is holy For Eadem est ratio totius & partium : If the whole be holy , so every member and part . But the whole true Church is holy ; For 't is Christs body mysticall , whereof he the Head : he the root , and we the Branches : and * if the root be holy , so are the branches , as the Apostle saith . And he saith againe , ‡ The Temple of God is holy , which Temple ye are . And ( I say ) Christ being the Head ▪ and the Church h●s body , the spirit of holinesse and sanctification flows down from the Head to all the m●mbers , as the Oyle powred on Aarons head went down to the skirts of his clothing : which was a type of the holy anoynting oyle of Christs spirit powred on him , which he communicates to all the members of his misticall body ; even as a mans head communicates of Animal spirits of motion to all the parts of his body , as we touched before . Except with Bellarmine you will have a dead member to be a true member . Indeed a dead member of a dead body , is a true member of that body . And certainly , if a Church cease to be holy , it ceaseth to be a Church of Christ any more● But I pray you , what should move you to say thus : Though the Church ceaseth to be Holy , yet ceaseth not to be a Church of Christ. You have it not from the Schoole of Divinity ; not scarce can you rake it out of the puddle of the Iesuites themselves . But haply you might suspect , that the Church of Rome might be proved to be fallen quite from the Foundation ( as hath been already proved before ) and therfore your Charity would provide one refuge for it , that though thus she ceaseth to be holy , yet not to be a true Church still . But you may doe well to study this point a little better , how to make it good , How a Church may cease to be Holy , becoming Hereticall , and yet be a Church of Christ still . L. p. 141.142 . Those Errors that are dyed in Graine , cannot consist with holinesse , of which Faith in Christ is the very Foundation . And therfore if we will keep up our Creed , the whole Militant Church must still be holy . P. This confirmes , what before I concluded of the Church of Rome , as no Church of Chhist , because by your own verdict , not holy . For her Errors , and that in the fundamentall points of Faith , are all dyed in graine , so as they will never change colour , nor looke of another hue . For both they are of no small antiquity , and since their first hatching , they have been by sundry Councels confirmed , and at last most irrefragably in the Councel of Trent , as hath been shewed . For as those things which you elswhere instance : Worship of Images first erected in the 2 d Councel of Nice , the seventh Generall : Transubstantiation , first Decreed in the Councel of Laterian under Innocent the third and the taking away of the Cup in the Sacrament , first decreed in the Councel of Constance : so the Title of Antichrist , of Vniversall Bishop and Head of the Church , obtained first by Boniface 3. above a thousand yeares agoe : with many or most , or all the Rest of Popery , have been ever since their severall erections upon all occasions more and more ratified ( never any corrected ) and by generall practice upheld , and against all opposition and conviction stiffly maintained . Are they not dyed in graine then ? And if so , you confesse they consist not of holinesse . But ( say you ) if we will keep up our Creed , the whole Melitant Church must still be Holy. Here you enterfere againe . For notwithstanding all that is said , or ( I suppose ) can be said , you will have the Church of Rome to be holy still , as being a member of the Church Militant , in despight of the Pope . But let her be a member of your Church Militant , is she therfore holy ? Say not you , your Church Militant may fall into errors , so as to cease to be holy ? And if the Church of Rome hath thus fallen , hath she not for her part , ceased to be holy ? But not , if she keep up the Creed . What call you that ? To hold the letter of the Creed , and to deny the Faith of it ? so we have proved before . She hath lost the Faith of Christ , the foundation of Holinesse : Ergo she hath lost Holinesse . Ergo lost the Essence of a Church : Ergo she is not in the compasse of your Creed , I beleeve the Holy Catholicke Church . L. p. 142. I say it , and most true it is , That it was ill done if those , who ere they were , that made the seperation . P. It should be most true , if you doe but say it . Yet we find not all to be most true , you say . How true this is I know not yet ▪ Let us here . I remember a little before , you performed a thanklesse office for the Protestants , in making an Apology for them , as not the first in the fault of this seperation . Which I answered . And here you put the fault on those , that made the seperation who ere they were , which might be aswell the Protestants , as the Papists But speake out . L. p. 145. For my part , I am of the same opinion for the continuing of the Schisme , that I was for the making of it ▪ That is , That it is ill , very ill done of those ▪ who ever they be , Papists or Protestants , that give just cause to continue a seperation . P. Here you speake plain : Papists or Protestants : and why not then Protestants as well as Papists , that did very ill in making the seperation , as they doe ill in continuing of it ? But yet your meaning here may possibly be , that as it was ill done of the Roman party to give the first cause of the separation : so it were no lesse ill done to continue the same cause to the continuing of the Schisme . You may doe well to perswade Rome to lay down all her Corruptions , which the Protestants have and doe protest against her , that so , if the Schisme be any long●r continued , it may then appeare to be long of the Protestants . ●ut if Rome be obstinate and incorrigible in her errors , you have no reason to say , it is ill done on the Protestant party to continue the Schisme . But it may be perhaps ill done of the Protestant Church of England notwithstanding , to continue the Schisme , for as it may be well done of you to sowder it againe . And therfore while the case is thus in agitation and Rome maks no more hast to meet you , the multitude of her impedimenta , bagge , and baggage , and all kind of Trumpery retaining her peace , and which in no sort she will part withall , and so will not stirre a foot over Tiber : what 's wanting on her part , you will supply , with all expedition dressing up her sister the Church of England in Romes fashion , unto such a conformity and symphony , as promiseth a making up of the ma●ch with all faults on both sides , sooner perhaps then Rome could hope for . L. ibid. The Kings and the Church of England had no reason to admit of a publick Dispute with the English Romish Clergy , till they should be able to shew it under the Seale , or Powers of Rome , That that Church will submit to a third , who may be an Indifferent Iudge between us and them ; or to such a Generall Councel , as is after mentioned . P. First , the English Romish Clergie are by the Laws of England Traitors , and therfore to be disputed withall at Tiburne . So as if you put them to shew their warrant to dispute with you under Romes seale : they will require of you perhaps to shew them under Englands seale an abrogation of the Laws against them . And you tell us before , that the Church of England knows well , that a Parliament cannot be called at all times . Nor will the Powers of Rome permit their Religion to be disputed on . And whom will you chuse to dispute with them ? some peaceable men , that will not be apt to fall out with the Jesuites , your Lordship being Moderator . But you know Rome denyes the Rule of Faith , the Scripture . And Contra negantem Principia non est disputandum . Who shall else be the Umpier ? Who the Third ? Who the Indifferent Iudge ? Could both the Churches joyntly chuse a more Indifferent Iudge , then your selfe ? Sure Rome her selfe would nominate you before Bellarmine himselfe if he were living . A Generall Councel indeed of Romish , English , and other Prelates , might do much : so you should be sure to exclude all the Protestant Reformed Churches for wranglers ▪ as Franciscus à S. Clara well adviseth . And then if a Generall Councel should reconcile and compose all differences , though never so erroniously , yet the Error must stand , till another Generall Councel shall reverse it , as you tell us at after . But you adde . L. p. ibid. and 146. And this is an honest , and I think a full Answer . And without this , all Disputation must end in a clamour ; and therfore the more publick the worse , because as the Clamour is the greater , so perhaps wil be the Schisme too . P Nay , my Lord , if you stand upon termes of honesty indeed , you should have nominated the Scripture for the onely sufficient and upright Iudge between you . This had been honest in one that professeth but the name onely of a Protestant . But for that you told us enough before , whereby we understand , that this point of honesty is no part of your meaning . But if your Answere were not in this respect honest , I must tell you , neither was it full , but an empty and frivolous Answere . To dispute of Divinity or Religion , where Scripture is not the onely Iudge , is as to judge of gold by the colour , without the touchstone . And so he that could shew the best colour for his matter by a false light , should carry it away . And I may say truely , without the Scripture be Iudge , your disputation must needs end in a clamour , where the voyce of God is of no authority . But then also if Scripture should be the Iudge , you might well say , The more publicke the worse . For it is such a light , as would discover all your fallacies ; and so raysing a clamour of the publicke Audience , when they should observe such collusion between the English Clergie , and the English Romists , it might breed such a detestation against all Reconciliation with Rome , as would make the rent the wider , and so all your labour should be in vaine . And then you might use the Proverbe , As good never a whit , as never the better . L. p. 148. That there are errorr in Doctrine , and some of them such , as most manifestly indanger salvation in the Church of Rome , i● evident to them that will not shut their eyes . P. To indanger Salvation , is much ; and for you to say so much , is much too ▪ and you saying so much , we need not make much doubt of the truth of that you say in this Case . And yet in saying so much , you speake not all truth . The truth is ( as we have proved , and shall yet further ) That Romes Errors in Doctrine are damnable , and cannot consist with salvation ; as is evident to those , whose eyes are truly opened . L. ibid. A. C. himselfe confesses , that error in Doctrine of the Faith , is a just cause of seperation , so just , as that no cause is just but that . Now had I leasure to descend into particulars , or will to make the rent in the Church wider : 't is no hard matter to prove , that the Church of Rome hath erred in the Doctrine of Faith , and dangerously too : And I doubt I shall afterwards descend to particulars , A. C. his importunity forcing me to it . P. By A. C. his canfession then , the Protestants are able to justifie their seperation abundantly . As for your Lordship , you are so charitably and peaceably affected , that you are loth upon any termes ( though it concerne the salvation of mens soules in such a case to speake the truth home ) to make the rent wider , till by your Adversaries importunity ( I would say A. C. ) you be forced to it . You have too tender a heart to be a Surgion , when for feare , least the opening of the wound make it wider , you suffer it to fester inwardly It were well if you were halfe so tender hearted to the poore Sheepe and Lambs of Gods fold ; there you feare not most stoutly to make wide wounds , and make no b●n●s of it . Put true Protestants doe hold , that the wider the rent is made between them and Rome , the better it is . I know this is to you as the widening of a ghastly wound . But it is the truth Yet you put us in some hope to heare what you will say , when you are forced to it . As Cowards will fight most terribly , when they are forced to it Though I hope you will not indanger Rome more , then her errors indanger her own salvation . L. p. 149. Nor can you say that Israel , from the time of the separation , was not a Church ; for there were true Prophets in it , Elias , Elizeus , and others , and thousands , that had not bowed knees to Baal . P. But I can say ( and that upon good evidence ) that Israel , the ten Tribes , from the time of their setting up and following the Calves , were no true visible Church of God. For they had no visible signes or markes of a visible Church . Their whole Religion consisted in the worship of the two Calves : neither had they any Leviticall Priesthood , or Priests of Aarons order : nor went they up three times in the yeare to worship at Ierusalem , according the Law ( 1 King. 12.28 , 29 , 30 , 31 , 32 , ●3 . ) Here was not one footstep of a visible true Church of God , but of the Devil indeed , whom they worshiped in the Calves But ( say you there were true Prophets in it . True. * But that was upon some extraordinary occasion , when they were sent , and prophecied . But for all their Prophecyings , did the King and People abandon their Calves ? Yea when Elias had caused Baals Prophets to be slain : or when ‡ Iehu slew all the remainder of them , and their worshipers : both he and the People followed the Calves still And besides , they had not true Priests , but those of Ieroboams Order . And if they had no true Priests , will you allow them ( for all their Prophets ) to be a true Church of God ? Doe you not exclude all the Reformed Churches beyond the Seas from being true Churches of God , because ( notwithstanding all their Prophets , to wit Preachers and Ministers of God ) they have no Priests , no Prelates , no Priesthood ? Would you account or call Rome a true Church , if she had not her Priesthood ? Although her Priesthood is of no other Order , then that of Ieroboam , of humane Ordinance , not of Divine Institution : sacrificing Priests , as those were . Now as Ierome saith ( as you cite at after ) Vbi non est Sacerd●s , non est Ecclesia : Where there is no Priest , there is no Church . Israel had no true Priest , and so no true worship of God. Nor doth Ierome ( and so the antient Fathers , when they used the word Sacerdos ) thereby meane any such sacrificing Priests ; as are at this day in the Church of Rome . For the Fathers held no Transubstantiation , ergo no sacrificing Priests . Whereas your Romish Priests , have no other Order , but of sacrificing Priests expresly in their Ordination , in these words , Take thou a power to sacrifice the body of Iesus Christ upon the Altar ; or to the like effect . And this by the way proveth Rome to be no better a Church of God , then that of the ten Tribes was , when they had their Calves and Priests sutable . And as for those Prophets you speake of , Elias , and Elizeus , were their Prophecies regarded ? Nay were they not persecuted , by Ahab and Iez●bel , and their Son Iehoram ? Yea and 100 Prophets of the Lord more , whom good Obadiah hid in a Cave , and fed with bread and water , and so preserved them from Iezebels fury ? Yea and all the Prophets , whom the Lord sent , were they not persecuted by the State , and Court of Israel ? Was not * Amos forbid by Amasiah King Ieroboams Court-Priest , to preach at Bethel , saying , Prophecy no more at Bethel : for it is the Kings Chappell ▪ and it is the Kings Court ? And did not this Court-Priest complaine of the Prophet to King Ieroboam , saying , Amos hath conspired against ▪ thee in the midst of the house of Israel : the Land is not able to beare all his words ? And it were well if there were no such Priests in Christian Kings Courts , that doe such offices against the Lords Prophets and Preachers , complaining of them to the King , that they are a sort of factious Conspirators against him ( such as those whom you have called shallower waters , as before ) and the Land cannot beare all their words , although they speake nothing but truth , which Gods word teacheth , and gives them good warrant for . But this by the way . To return to Israel . Is a people presently a Church , upon the coming of a Prophet , or Minister of God to preach unto them : untill they doe imbrace Gods word , and set up his pure worship amongst them ? But those ten Tribes , still minced and contemned Gods word , and persecuted Gods Prophets that were sent unto them , and with a high hand maintained their Calfe-worship ▪ the Devils service ( though they pretend it was Gods service , as Exod. 32. These are thy Gods ô Israel , that brought thee out of Aegypt ) untill there was no remedy , that the Lord gave them up to perpetuall Captivity . Againe , I cannot but a little wonder , that your Lordship should so grosly forget your selfe , as because of a Prophet , or two to give such a state the stile of a true Church of God. For do you any where allow a true Church , which hath no Priests ? And it is cleare , that Israel then had no true Priests , but counterfeit , such as Rome now hath . So in this respect rather I suppose you mean that was then a true Church , because of their Priests , such as they were , Baalish , such as your Babylonish Priests , as good an Argument to prove Rome a true Church . But you alledge , there were thousands among them , that had not bowed knees to Baal . 'T is true , God told Elias , when he complained he was left alone , that he had reserved to himselfe 7000. that had not bowed the knee to Baal , nor kissed his mouth . But they were all so hid , that ( you see ) the Prophet himselfe knew no such thing , till the Lord told him . They made no open profession of the true Religion . And if they had any private meetings to pray together , and to read and expound the Law , will your Lordship call that a Church , Though those Assemblies were indeed the true Churches of God. But would not you , if you had been in Amaziah the Priests stead , have called those private meetings Conventicles , and would have hunted them out with your Pursuivants ? And therefore those seven thousand not being of the Kings Religion , nor Communion Ecclesiasticall with the other many thousands of Israel , and lying hid in Corners here and there , they would not denominate the whole state of the ten Tribes a true visible Church of God , themselves living as it were invisible , at least so invisible , as though others took notice of their Persons , where they conversed , yet they saw not their Religion , for themselves durst not openly professe it . So as those seven thousand I cannot more fitly compare , then to those , whom you call a sort of Puritanicall Separatists , whom you by your Altar services and other superstitions drive from your Communion , who will not bow the knee to your Baal , to your God-Altar , nor at your Name Iesus , and therfore you Ferret them out of their holes , because they will not do as their Neighbours do , goe with them like loving Neighbours , and good Fellows to Bethel and Dan , and there make merry , eat , drinke before their God , and rise up to play , as you give your people leave to doe on their Holy dayes , and on the Lords dayes too . Onely here is the difference , it seemeth that in those dayes of old of the ten Tribes , there were no Pursuivants to hunt out those poore Snakes , that lurked in holes , and would not bow the knee . For then sure Elias should have heard of them , and they should have been served with the same sawce , that the Lords Prophets tasted of . And again , there was in Israel ▪ one good Obadiah , that hid an hundred of the Lords Prophets in a Cave from wicked Iezebel , as there was in Iudah a good * Ebedmelech , that spake to the King for the Prophet Ieremiah whom the Princes had put into the muddy Dungion : but where there is an Arch-Prelate , or Arch-Priest , that takes upon him to rule the rost , there is not found one Obadiah , or one Ebedmeleck that dare so much as speake one good word to the King for the Prophets of the Lord , who are most unjustly and most cruelly confi●ed , and that to perpetuall imprisonment and banishment , for no other cause , but faithfully executing their Propheticall office ; as before . But a little after you adde , That Israel is called the People of the Lord : 2 King. 9.6 . therfore a Church still . I answere : They might be so called , because they were Abrahams seed according to the flesh , ‡ which the Apostle distinguisheth from Abrahams ●eed according to the promise : For all they are not Israel , which are of Israel , neither because they are the seed of Abraham , are they all Children . Yet they were called the Children of Abraham , and so the people of God. Or secondly , they might still be called Gods people , in regard of the Covenant made with them in Abrahams ●oynes , the externall badge wherof they wore in Circumcision , and a type of the Promise wherof they injoyed in the Promised Land of Canaan , which now they possessed ; so as they might retain the name of Gods people in that respect , till they were quite cast out of that profession . Or Thirdly , as Antichrist is said to sit in the Temple of God ; that is , in that place , and over those , where was once the Church of God , or over mens Consciences , which of right are the Temple of God ; so as Antichrist usurping Gods right , and puting him as it were out of possession , is truly said to sit in the Temple of God , though now turned into the Temple of Antichrist : so the ten Tribes , have been once , with the rest of their brethren , the true Church of God , and now fallen from it , yet they might retain that name still , to be called the Lords people , untill there was no remedy , that they were utterly cast out , and cast off by a Bill of perpetuall Divorce . Even as the Church of Rome , untill the Councel of Trent , notwithstanding her manyfold corruptions , and abominable Idolatries , yet was generally taken for , and called a true visible Church of Christ , though in truth in the Generall it was not , but a false Antichristian Hierarchy , and Tyranny over mens Soules and Consciences : yet when ( after all admonitions and convictions of her Errors by many of Gods Prophets , who * wou●d ●av● cur● a Babylon , but she was not cured ; nay she was so farre off from cure , and 〈…〉 all remedy , or hope of remedy , as in her councel of Trent she hath for ever in perpetuam memoriam ratified and consumed all her damnable errors , and detestable Apostacie , so as all within her Verge must under Anathema be of the same Apostacy with her ) she remaines wilfully obdurate and obstinate : notwithstanding we must give you leave to call Rome still , A true Church of God. L. p. 153.154 . The Councel of M●l●nis , in which S. Augustine was present , condemned the whole Course of Heresie of Pelag●●● , that great and bewitching Heresy , in the yeare ●16 . The second Councel at Aur●na , a Provinciall too , handled the great Controversies of Grace , and Free-will , and set the Church right in them in the yeare 444. P. Call you the Heresie of Pelag●us , That great and bewitching Heresie ? So I have heard many say of Tobacco , complaining how they are bewitched with it , when they would same leave it , but have not the power . Is it in this respect , that your Lordship calls that Heresie of Pelagius , That great and bewitching Heresie ? Then it is in this respect , that I never heard of any willingnesse and desire you have to leave it ; yea the contrary whereof you have manifes●ed , and doe dayly , by suppressing the Doctrines of Grace , which are directly contrary to that great bewitching Heresie . And surely as all Heresie is of a bewitching nature ( ‡ Who hath bewitched you , saith the Apostle ? &c. ) so this of Pelagius more especially , as advancing Mans Nature above Gods Grace . But had you indeed read the many ‡ excellent Polem●call Tracts of the Malleus Pelagianorum , Augustine , it might have been of force ( were there but one sparke of true Grace ) to have conjured and unwitched this Pelagian spirit . There you might read in Terminis , all those Controversies about Grace discussed , and the Pelagian and Semipelagian Heresie in all o● them by cleare evidence , and abundant pregnant Testimony from Scripture , confuted : as , That Election and Pred●stinat●on of some to Salvation and Glory , and Reprobation of others is by an 〈◊〉 Decree : That , The Grace of Effectuall Redemption by Christ pertaines to the Elect onely , which he calls the world of the Elect , distinguishing it from the world of the Reprobate . As also Ambrose , who saith , that in mundo Electorum censetur specialis universitas : In the world of the Elect is reckoned a spirituall universality , as where it is said , Christ redeemed the whole world : that is , saith Augustine the whole world of the Elect. As also , that the * Calling of Gods Elect is according to Gods Purpose , and so differing from the common Calling , of which , many are called , but few chosen ▪ And that the Elect are Called by an Omnipotent power of Grace working in them : and that they certainly persevere in Grace unto Glory , and never fall away ; and , that those who doe fall away , had never any true sanctifying Grace , nor ever were the true Children of God , though we called them such , while they professed the Truth . And all these points ( I say ) he proveth by such pregnant Testimonies of Scripture , that both Councels and Popes afterwards , that had to doe against the Pelagians , did set down whole large passages verbatim out of Augustins works , as you may read in Binius his Councels . And therfore ( I say ) had you indeed perused well those Tracts , and yet had persisted such a tanter of that Heresie , which Arminius of late hath raked out of hell , which Augustine and the Orthodox Fathers and Councels had remaunded to hell : you for your part ( and so others too ) might truly call it That Great Bewitching Heresie . And that the Councel of Aurang , as you say , did set the Church right in those Doctrines of Grace and Free-will , wherein they followed Augustins judgement before them : how have you set the Now Church of England right , of being one Instrument at least ( if not the greatest , if not sole ) of seting forth such an Edict ( no Decree of a Councel , so much as Provinciall ) wherein those Articles of Religion concerning the foresaid Points , and Doctrines of Grace ( which were set so Right , before you unset them , as the whole Church of England maintained the Orthodox truth of them according to the Scriptures , and so Augustine and the Fathers , and that unanimously , and universally ) are made like Ianus with two faces , the one , looking ( but frowningly ) upon the Orthodox party ( who are forbid to preach the Orthodox Doctrines ) the other , looking upon your Arminian Favorites , and that with an Amiable aspect , as who may find their opinions in your Articles , and so not onely impunity for preaching them , but Dignities in your Church for but affecting and holding those Opinions , so Great a bewitching Heresie is it . O blind Guides of the Church of England ! and thou qui Primas tenes , the Pilot that steers the stern , if you be capable of any shame , and have not drunk of that Circaean Cup : blush at these things . And dost thou ( after all thy notorious practises in suppressing the Preaching of the Doctrines of Grace , and the Printing of Books written in defence of Gods saving Truth , in the Church of England too intollerable to be borne , and which the earth groaneth under , and for which the wrath of heaven is already kindled ) now come , thinking to blanch all by telling us a tale of this and that Councel , and of St. Augustine , and of that Great bewitching Pelagian Heresy ? Dost thou think the world is such a Baby grown , or the Old Mother Church of England come to that Dotage , as to beleeve , because her Arch-Prelate tells her , such a Provinciall councel wherein S. Augustine was condemned the whole course of the Great bewitching Heresy of Pelagius , and another Provinciall set the Church right in those great Controversies of Grace and Free-will ; therfore her Arminian Pilot is no Pelagian ? Thinkest thou ( I say ) to bewitch the world with these thy inchantments , which thou workest by the golden cup of thine hypocrisie ? Surely heavens patience cannot long brooke these darings , and deep dissemblings , which yet are so grosse , as they are not of a thread fine enough for Hypocrisie to make a veyle of . L. p. 155. To these two ( to wit , Our Princes , and the Clergy ) Principally the power and direction for Reformation belongs . P. You told us * before , how the King and the Priest , more then any other , are bound to looke to the Integrity of the Church in Doctrine and Manners , and that in the first place : Here you tell us of Princes and Clergy . This is some inlargement . For Clergy is not one Priest : except one Priest be so great , as that of Rome , or Canterbury , that he is equivalent to the whole Clergy , or is in himselfe the Clergy Collective . And yet suppose your whole Clergy of Priests were assembled in Convocation , what relation have you to the Princes ? you doe not meane ( I dare say ) the Princes assembled in Parliament . Beware of that . No you are content but to obtaine a Congè or License from the King to have your Convocation , and then let you alone for Reformation . The Princes shall not need to trouble themselves further . That 's your sole worke . But yet this agrees not with your two Patterns , which you set in the Margent ( touched before ) to wit of King Ezechiah , 2 Chro 29. and King Iosia , 4. Reg. 23. ( though you might as well have cited 2 King. 23. according to our English : but you love the old latine vulgar better ) Now as we noted before , the Kings of Israel in their Reformations of Religion did not mate themselves with the Clergy , but together with all the Princes , and chiefe Fathers in Israel ( like a Parliament for all the world ) commanded the Priests to execute their office according to the expresse Law of God , and they also looked strictly to have it done . And this you confesse elsewhere , * That those Kings reformed no otherwise , but according to the prescript Rule of Gods Law. Ergo ▪ The Priest reformed not , but was himselfe to be reformed by the King , and all according to Gods prescript Law. But now if the Prince and Clergy , or rather ( as I said ) the Clergy by the Princes leave ( which you can no where shew Gods prescript Law for ) should be the Principall , or rather sole for Reformation : I pray you what Reformation should we have , or could we expect ? The Church of England once thought her selfe to be under Reformation ( as you ‡ tell us before ) although at the best it was but as one calls it ( in his Sermon preached in Queen Elizabeths dayes at Pauls Crosse , and published in Print by Authority ) a halfe Reformation , because ( as the Author of the Hunting of the Fox saith ) the great Fox , the Pope had but his eares cropt , but his whole body remained still in England in the Prelacy ; yet this was called a Reformateon , 〈◊〉 which the Church of England thought her selfe well separated from Rome , yet this is not that Reformation , that gives you content . And much lesse that Reformation beyond the Seas . Well , what Reformation is it then which you mean here ? Surely the same , which you meant before by sincerity and integrity in Doctrine and Manners in the Church , to which I referre the Reader , where he shall find this Reformation clearly expounded . And in summe your Reformation here will differ from the former Reformation of the Church of England in this : that as that was but a halfe Reformation , because it retained the Prelacy , with some of Romes Ceremonies : so this your Reformation shall make that up ; in reducing the Church of England to the Integrity and sincerity of the Church of Rome in Doctrine and Manners full and whole . A thing indeed , which can no otherwise but be expected , so long as the Hierarchy stands in its full ruffe , as it doth now in England . For like will to like , as you know who used the Proverbe to the Colyer . Or as the Philosopher saith , Every thing aspires after its perfection . And the Perfection of the Hierarchy is at Rome , and thence All Hierarchy and Prelacy now adayes hath and had its first Rise and Originall . And therfore no mervaile if Prelates naturally affect their native Countrey Rome . As the Romane * Poet said in his banishment , Nescio qua natale solum dulcedine cunctos Ducit , & immemores non sinit esse sui . Some secret sweetnesse in mans native home Draws him to mind it still , where ere become . L. Ibid. In a corrupt Time , or Place , 't is as necessary in Religion to deny falshood , as to assert and vindicate truth . Indeed this latter can hardly be well and sufficiently done , but by the former : an affirmative verity being ever included in the negative to a falshood . P. Then I hope in a corrupt Time and Place , is it not necessary in Religion to deny your falshoods , and to assert and vindicate the Truth , by you so undermined and oppugned ? And your own Words here are sufficient to leave your Deeds without excuse . L. p. 157. If it be a Cause common to both parties , a third must judge , and that is the Scripture , or if there be jealousie or doubt of the sense of the Scripture , they must either both repaire to the exposition of the Primitive Church , and submit to that , or both call and submit to a Generall Councel . P. The Scripture ? That 's honest as I noted before . Yea , and submit to , and rest in that , which you say not . But of the Scripture the onely Judge of all Controversies , we have spoken sufficiently before , and so for matters of jealousie or doubt ; and not either to your Primitive Church , or to a Generall Councel . For further Answere we shall have further occasion . L. p. 171. Pope Urban 2 at the Councel held at Bari in Ap●lia , accounted my Worthy Predecessor S. Augustine , as his own comp●●●e , and said , He was as the Apostolicke , and Patriarch of the other world : so he then turned this Iland . P. As worthy as your predecessor Anselme was , and though now one of Romes Saints , yet he was against your Priests Marriage . But perhaps therfore the more worthy . And he was so holy , it seems , that he said he never repented him of any thing in all his life , but about the eating of some Fish one time . But if the Pope gave your Worthy Predecessor the Title of Apostolicke , and Patriarch of the other world , of England : why should not the same Title descend to his successors . And it seems you are not a little affected with it . For you say , A Primate is greater then a Metropolitan ; and a Patriarch then a Primate . And none were above Patriarch but Pope . If then you succeed Anselme in his Patriarchate of the other world : you are in the next degree to succeed him , that is Papa totius Orbis . But how ever you glory in these titles : I assure you , for my part , I shall ever preferre a good honest Cobler , that feares God above them all . For he hath an honest calling : you none . And you all are persecuters of them that truly feare God , and so enemies of Christ. And though you would be called Apostolicke : yet to be Metropolitan , Primate , Patriarch , Pope , are all swelling Titles of pride , which the Apostles never knew , and which Christ expresly forbids ; as hath been noted , and will be more . As followeth . L. p. 175. The calling and Authority of Bishops over the Inferiour Clergy , that was a thing of known use , and benefit , for preservation of unity and peace in the Church . P. For this you cite Hierome . But you omit his other words , where he saith , That your Diocesan Bishops ( for of such onely the Question is ) were brought in , but , humana praesumptione , non Institutione Divina , by humane Presumption , not by Divine Institution , or Gods Ordinance : and this ( as men presumed ) in Schismata remedia , for a remedy of Schisme . But it proved to be Schisma magnum , the Great Schisme , that made up the body of Antichrist , the Great Rent from Christ , filling up the Mystery of Iniquity , as hath been shewed . And out of Ieromes Sacerdos , Priest , where he saith , No Priest , no Church , you conclude in the Margent , so even with him , No Bishop , no Church . As if to be a Priest , must needs be a Bishop . And idid . you say , This was to settle in the minds of men from the very Infancy of the Christian Church , as that it had not been to that time contradicted by any . In the very Infancy of the Church ? But your Prelacy was but an Infant then , and Innocent in comparison to the Giants now . We shewed * before how this Mystery wrought even in the Apostles times , which they knockt down : yet still Satan kept it afoot . The use of it hath great Antiquity , but the Apostles condemned it as a meere abuse , and Christ , as Heathenish . And you talke here of use , but you are not able to shew us any Authority from Scripture , either from Apostolik Ordinance and Example . The Apostles indeed before Christs Resurrection were blindly ambitious of being chief in Christs Kingdome : and Christ told his two kinsmen Iames and Iohn , They asked they knew not what : and yet Mark tells us , that Christ asking them , what they reasoned of by the way , they were ashamed to tell him , as being selfe-guilty of pride and ambition : and still when he had but newly told them of his Passion to be at Ierusalem , they not understanding what it meant , were still at it afresh , who should be the chiefe : but after that Christ was risen again , and his holy Spirit was breathed into them , then they were of another mind , they never after contended who should be chiefest , but rather who should be ●umblest , and ho●yest , and most painfull and faithfull in the spirituall Kingdome of Christ , in the execution of their Apostolicall Charge . Which argues plainly , that the Prelacy is a meere carnall thing , a temporall Kingdome ( contrary to Christs Kingdome ) which carnall men , voyd of Christs Spirit and Grace are blindly ambitious of , calling their Prelacy an Hierarchy , or ho●y Government , or Kingdome , but know not what holinesse , or Christs Kingdome meaneth . And doe we see any men in the world of any ranke whatsoever more Lordly , more proud , more ambitious , more covetous , more profane , more corrupt , then those of the Hierarchy ? Take the best of them now in England , the most learned of them : have they any zeale or courage for the truth , now , when they see Religion and the Faith of Christ turned topsie-turvie ? Doe they not all seeke their own , not that which is Iesus Christs ? And when your Chapleins gueld their Works , have they any virility left in them , to maintain the truth of that which they have written ? If their Metropolitan doe but speake the word , is it not with them , as in the Comedy of the Parasite , Ait quis ? Aio . Negat ? Nego . But what say I of those Prelates , that are fallen upon the very Lees and Dregges of the worst , and last times ? Alas , in the first Generall Councell of Nece under Constantine , in the Infancy of the Church , as you call it : what hot contentions among the Prelates one against another ? What bundels and fardels of complaints brought they into the Councel before Constantine ? Enough to set all in a combustion , had not the Emperour the more wisely put all their Bills and mutuall complaints in a combustion , by burning them in a faire fire before him in the view of all the Councel . And the maine point of their Contentions was about Precedency , which Bishoprick should be before another . Oh devout and humble Prelates ! O holy successors of the Apostles ! Are these men like to remedy Schisme in the Church , that are the Authors of them themselvs ? How came the great Schisme of Arius , but by the Prelates , when but * one chiefly stood up against him ? How got Antichrist to be Caput Vniversale , Universall Head , or Bishop , but by the dessent of the Bishops , which causing their Appeales to Rome , brought the Roman Bishop to that height ? so as the Prelates being worse divided among themselves , then the Presbyters had been before them , for remedy of whose Schisme they were by mans prescription erected : gave occasion to the two Bishops of the two Imperiall Cities , Rome and Constantinople to stickle for one Headship over all , to reconcile all . And so the Popedome it selfe , the Throne of the Beast was erected in Schismatis remedium : for the onely Remedy of all Schisme . And it is to be noted how these two Prelates strove for this supremacy , and both under the veile of humility . Iohn of Constantinople becomes a great Faster ; whereupon he was styled Iohannes Iejunator , Iohn the Faster . Gregory , then of Rome , though he thundred against Iohns Ambition calling him that had , or affected that Title , the forerunner of Antichrist , yet seeing Iohn like to prevaile with pretence of holinesse and humility : Gregory stiles himselfe servus servorum Dei. He thought he would not come behind for humility , but indeed therein bewraying his pride , when his humility was but in emulation . And we see in Gregories Registrum , in sundry of his Epistles , how low he descends in most base flattery to that Parricide Phocas , and his Empres , to visit the thresholds of Peter and Paul , &c. But what will not Episcopall zeale doe for the Hierarchy ? But thus he kept Iohn off : and so made way for his own Prophecy which was , Filius superbiae prope est . The son of pride ( that is Antichrist ) is neere at hand . And neerer surely , then he was aware . For Gregory deceasing ; and Sabianus succeeding , and siting but one yeare : Boniface 3. the next successor obtaind this Title of Phocas : and so each confirmed other , the Emperour the Pope in the Throne of Antichrist , which is a Tyranny over mens Soules : and the Pope the Emperours Cruelty in a Tyranny over mens Bodyes . And thus came that Prophecy of the Angel ( Revel . 17.18 ) to be fulfilled , The Woman which thou sawest is that great City , which reigned over the Kings of the Earth . As Rome then did in S. Iohns time . So as according to Gods word , not Constantinople ( which was not the Imperiall C●ty , till Constantine so made it ) but Rome must be the feat of the Beast , and of the Whore thus described . Thus from Bishops emulation , ambition , contention , one against another , for honour , precedency , and greatnesse in the world , came Antichrist to mount upon that Beast which had 7 heads and ten hornes . And your selfe * confesseth , The difficulty was , to accommodate the Places and Precedencies of Bishops among themselves . And for this you say , The most equall and impartiall way was , that the ‡ Honours of the Church , should follow the Honours of the State. So that the greater City , the greater Bishop . And thus Romes Primacy in Order , brought him to his supremacy in Authority . Againe , you say , The Calling of Bishops , Whence this Calling ? Not from God. And of Aarons Priesthood it was said , No man takes this honour upon him , but he that is called of God , as was Aaron : Heb. 5.4 . So all the Apostles had a speciall Calling and Commission from Christ to preach , &c. Paul Called to be an † Apos●le of Iesus Christ. He stood upon his Calling , he had a lawfull Calling , wheron his Apostolicke Authority was founded Now you would be accounted Apostolick , and the Apostles successors : but where 's your Calling ? We find no such Calling , as of Lord-bishops in the Scripture . Therfore you have no Authority over the inferiour Clergy , not over Gods Ministers , I meane . Either therfore prove your Calling from God , or give us leave to deny your Authority , as being an usurped Tyranny . If you aledge those Bishops so called , Act. 20.28 . Phil. 1.1 . 1 Tim. 3.1 . Tit. 1.7 . &c. Prove they were Diocesan Bishops . We prove them by the plain Text to be but Presbyters over the severall Congregations , over which the Holy Ghost made them Episkópous , Bishops , or Overseers , as more fully at after . If you aledge Timothy and Titus for Bishops , that 's soon answered , they were onely Euangelists , no Bishops . Those Epigraphees in the end of that to 2 Tim. and Tit. they are no part of the Text , but were added long after , at the leas● 400. years . It behoves you therfore to prove your Calling better , before you so presse and oppresse us with your Authority . But you adde : L. p. 177. Among these ( to wit , Patriarchs , Metropolitans , Bishops ) there was effectuall subjection respectively grounded upon Canon , and positive Law in their severall quarters . P. Here you confesse , that all subjection of Metropolitans to the Patriarchs , and of Bishops to the Metropolitans , was but grounded upon Canon , and Positive Law : Ergo , not upon the Canon of Scripture nor the Law of God. As you confessed openly in High Commission , that no one Apostle had Authority or Iurisdiction over the Rest , or any of their fellows . so as though you call your calling Apostolicke , yet your Arch-Bishoprick is not Apostolicke , in exercising Authority and Iurisdiction over all the Bishops in your Province . This you have not from the Scripture : I know not from what Papall Canon . For as for Positive , if you meane the Politick Laws of Princes , you will not take your Authority from them . And the Judges have declared their judgement in the Kings Edict , that your exercising your Authority , and keeping Courts in your own Names , is now no more a trenching upon the Kings Prerogative , then formerly it hath been . Where the Judges are to be commended for their Discretion . But it is very well . Thus you are loose off from the Positive Law of the Prince : and we deny you any title either of Authority or Calling over the Ministry : and so you may prove to sit between two stooles ; or as he that hath not one string to his bow . But whereas you confesse before , that Bishops have no Jurisdiction one over another , because the Apostles had not : hence it is evident , that those who are true Bishops , to wit , Presbyters , have no jurisdiction over one another ; and so there is no such Order , or Calling of Lord Bishops , whereby they have Authority over the true Bishops and Pastors of the flocks of Christ. These things are noted sufficiently before : but as Augustine writing against the Pelagians , saith , By these things so often repeated , though the importunity of the Adversary will not be repressed , yet the Truth shal be the more confirmed , and the Faith of Beleevers the more firmly established . L. p. 183. The Patriarch of Rome had potentiorem Principalitatem , a more powerfull Principality , then other Churches had . And that the Protestants grant too : and that not onely because the Roman Prelate was Ordine primus , First in Order and Degree , which some one must be , to avoyd confusion : but , &c. P. What the Protestants grant to have been de facto , is one thing , that such a thing is , or was so and so : but what they grant to have been de Iure , but what Right is another . And this the Reformed Protestants never granted to the Pope , or any Prelate . But there must be some one ( say you ) to avoyd Confusion : and this according to the honour of the state and Place . And that must needs be the Pope of Rome . But for the purpose , or end , you are farre wide . For instead of avoyding Confusion , this strowed the way to build up Babylon , Confusion it selfe . And your selfe saith as much : * This was the very fountaine of Papall Greatnesse , the Pope having his Residence in the Great Imperiall City . So as Primacy joynd with Power , and Authority too , as that of the Pope in Rome , and yours in England , the Pope residing in the Imperiall City , and you in the Royall Court , What confusion the one hath brought to the Empire it selfe , the world knows , and what the other may bring to the State Royall , the Lord knows , and he in mercy prevent : and if such confusion to States , then what to the true Religion , and the Churches of Christ. But hath the Pope then ( that pretended successor of the poore Fisherman ) such a Principality ? This is more then Primacy . Unlesse Primacy be , by your interpretation , Principality . Nay it must needs be so : because , if the Popes Principality be more potent , then other Churches : then surely your Primacy is at least a Principality too , though lesse potent . And who doubts of that . For at your High Commission Board at Dr BASTVVICKS Censure , you did prove most bravely from Scripture it selfe , that you were Princes . What Scripture ? You aledged Psal. 45.16 . Instead of thy Fathers shal be thy Children , whom thou mayst make Princes in all the Earth . What conclude you hence ? Ergo , Prelates are Princes . We deny your inference , and consequence . How prove you it ? I know you will straight appeale to a Generall Councel , if we doubt of it . Stay awhile . A Generall Councel is an Assembly of Prelates . And then , They shal be their own Iudges . That 's not faire play . And Bellarmine would have a great stroke there , for he also aledges this place for you , and himselfe too , to prove that the Pope is a Prince , and so all Prelates under him . But by your leave we appeale to the Scriptures themselves for Interpretation , as best knowing their own meaning , and ablest to expresse themselves . Now comparing this with other Scriptures , we find , that those Princes there spoken of in all Lands , are understood of all Gods Children , true Beleevers , throughout the whole earth now under the Gospell . For of these the Spirit saith , He ( Christ ) hath made us Kings , and Priests to God his Father . Now if all true Beleevers be Kings , then also Princes . And in * Peter , we are called a royall Priesthood . So Rev. 5.9 , 10. Thou hast redeemed us to God by thy blood , and hast made us unto our God Kings and Priests , &c. And Jam. 2.5 . Hearken , my beloved brethren , hath not God chosen the poore of this world , to be rich in Faith , and heires of the Kingdome , which God hath promised to them that love him ? How if heires of the Kingdome , then Princes And Rom. 8.16 , 17. The Spirit it selfe beareth witnesse with our spirit , that we are the Children of God. And if Children , then heires , heires of God , and joynt heires with Christ , if s● be we suffer with him , that we may be also glorified together . And many other places to this purpose . We are the * brethren of Christ , the congregation of the first borne . Therfore Princes . And yet poore in this world . But if Prelates be Princes , they are such as Salomon describes , by another Title , being compared to the true Princes , Gods Children . There is ( saith he ) an evil , which I have seen under the Sun ( and he saw it by the eye of Prophecy ) as an error , which proceedeth from the Ruler . What is the evil ? What that error of Rulers ? Namely , Folly is set in great Dignity , and the Rich set in low place : I have seen Servants on Horses , and Princes walking as Servants upon the earth . Now who are these rich , that sit in a low place ? The rich in Faith saith Iames. And who are these Princes , that walke as Servants upon the earth ? Namely Gods Children , who are true Princes , heires of the Kingdome , that are afflicted and oppressed in the world . And what folly is that , which is set in great dignity ? Who more properly then Prelates , which are as those of whom Iames speakes , in rich and gorgeous apparell , who are set in a goodly place , while Gods poore Children sit below on the footstoole . And who those Servants on Horses ? Prelates on their footcloth , riding in pompe , while Gods people trudge a foot on the earth . If you say , you are not here meant : because you are no fooles , nor servants . Indeed you are no small fooles . For there are no greater fooles in the world , then such as seem wisest in their own conceit , as Prelates doe . As Salomon saith , ‡ Seest thou a man wise in his owne conceit ? there is more hope of a foole then of him ▪ Now doe not you make your selves the wisest men in the world , as the onely Guides and Oracles of the Church , and that even as you are Prelates ? And againe , are there any such fooles , as those , who preferre the riches and honours in the world , before heaven ? Or that warre and fight against Christ , and his Kingdome ? And doe not you Prelates so ? Your own vain profession , and practises proclaime you to be folly it selfe , set in great dignity ? And are you not servants , servants of sinne , servants of your own lusts , and other mens , ‡ having them in admiration , for advantage ? And under colour of humility , as if you were servi servorum , servant of servantes as the proud Pope styles himself , which was § Chams curse ) doe you not exalt your selves as Domini dominantium , mounted on your rich and prancing Palphrys , while you † ride over the heads of the true heaven bred Princes , that goe afoot on the ground ? And how came you to be so mounted , but through the 〈◊〉 of Rulers of the earth . How mounted the Pope , but by the Emperours holding of his stirrup . And when the Pope was terrible angry with the * Emperour , for holding the wrong stirrup , did not the Emperour trow you then begin to see his error ? But it was now too late . Having given ‡ their Kingdome to the Beast , 't is just with God , they should become his Vasalls , till the time appointed . But to conclude this your Ordine primus , which you apply to 〈◊〉 Pope , I cannot more properly and truly parallell or compare it , then to Iudas , the Standard-bearer of that troope , that came to apprehend Christ ; for Iudas came to Christ with Hale Master , and kissed him , and with this kisse , as by the signall given , betrayed him . And is not your Ordine primus by this very Character known to be Antichrist , while pretending to be Apostolick , and a Successor of the Apostles , he doth the more easily betray Christ in his Word and Members into the hands and bands of men ? Object . But Peter was Ordine primus . What , such as to avoyd confusion ? As a head uniting all the members , and governing all the body , as your Ordine primus to avoyd confusion , necessarily imports ? Did Peter at any time convent the Apostles ? Was he that Ordine primus , that struck the stroke , and gave the Difinitive sentences in that first Generall and Apostolicall Councel , Act. 15. Did not Iames determine , and the whole Church assented ? And Gal. 2.9 . Is not Iames set before Peter : And was ‡ not Peter and Iohn sent by the rest of the Apostles to Samaria ? When was this necessity then of an Ordine primus , to avoyd confusion ? And what confusion is avoyded this day in the Church of England by your being Ordine primus , nay prim-as , both in honour and Authority and Iurisdiction ? Have you not by that your Ordine primus brought a confusion upon Religion ? Upon the Doctrinall Articles ? Upon the Consciences and Faith of men , not knowing what to beleeve , or what to doe , or how to live in any peace , inward or outward ? But you thinke to shift well enough for one , so long as you put an other Ordine primus before ( as before is noted ) upon whose back you may lay all your burthens . So as if any thing be amisse , or succeed not well , you are not then the Ordine primus . Lastly , one thing I observe more from your Ordine primus , and that is , the necessity of it , which say you , some one must be . What one soever this is , whether the Patriarch of the greater world , or he of the lesser , or other World , but Rome rather must be she , there 's a necessity for this , that one be Ordine primus . What 's this ? By the necessity of this Ordine primus , is brought in a necessity of your new Catholicke Militant Church , consisting of the Prelacy , or Hierarchy , which is so one , as one must be Ordine primus , as generall of the whole Army , as the Dragon and his Angels to warre against Michael and his Angels . So as here is an indissoluble and inseparable combination and confederacy of Prelates throughout the world , making up that one Militant or Malignant Church , whereof one must 〈◊〉 the chiefe , to order the battel , that there be no disorder , but that every one keep his ranke , and fight in his station against the true Militant Church of Christ , as was before noted . L. p. 182. Let Rome reduce it selfe to the observation of Tradition Apostolicke , to which it held in Irenaeus his time , and I will say as he did , That it will be then necessary for every Church , and for the faithfull every where to agree with it . P. Let Rome reduce it selfe to the rule of the Scripture in all things , which the faithfull there held in Pauls time , when he was prisoner , yet Preacher in Rome , and then I will say ( and wil be the first that will doe it ) I wil be one of the faithfull , that will agree with it . But for Tradition Apostolicke , I know not what you meane , and therfore I dare not say as you doe . But still you hold with Ordine primus , I am sure of it . You hold fast together for your Hierarchy , wherein you place the Pope your Ordine primus . Which while you doe , Whatsoever Tradition Apostolicke Rome shall reduce it selfe to , it wil be most perillous and pernicious too for any of the faithfull to agree with it . And I am sure the Hierarchy , and our Ordine primus in that , was no Tradition Apostolicke . So for that , ther 's no talke of reducing , either for Romes or Canterbury . And could you perswade the world to agree with with the Ordine primus at Rome , then that speech of yours ( pag. 182. ) would easily take place in these our times , as well as Irenaeus his time . * Very great reason was there in Irenaeus his time , that upon any difference arising in the Faith , Omnes undique fideles , all the faithfull , or , if you will , all the Churches round about , should have recourse , that is , resort to Rome , being the Imperiall City , and so a Church of more powerfull Principality , then any other at that time , in those parts of the world . But the meaning of A.C. is , we must so have recourse to Rome , as to submit our faith to hers . And should I grant them their own sense , that all the faithfull every where must agree with Rome ( which I may give , but can never grant ) yet were not this saying any whit prejudiciall to us now . For first , here 's a powerfull Principality ascribed to the Church of Rome ▪ so you . Here are many words conningly woven , and packt up together , that to discover your full meaning , you had need to un●old your whole pack . Now all round about Rome , is a large compasse ; for the whole world lyes round about Rome , it being also ( at least there ) the Imperiall City , and so a Church of more powerfull Principality , then any other , which might therfore challenge resort of all unto it , as to the onely Oracle for resolving all your faithfull every where in doubts of Faith. Yea and if you should grant too , that all must submit their faith to Rome , you say , it were no whit prejudiciall to us now . And should you not grant it , how should it agree with your necessity of having one Ordine primus . For to what purpose should there be one Ordine primus to avoyd confusion , i● to his Call , Summons and Judgement all your faithfull resorting , they should not rest this their faith in his Determination . Otherwise , how should Confusion be avoyded . For then to what one Ordine primus should they goe ? But do you yeeld it , or no ? You say , you may give it , but can never grant it . I pray you , whether shall your affirmative giving , or your negative granting be of more force ? Or if you give it , how do you not grant it too ? Yea giving is more then granting . If therfore you give it , you doe more then grant it . But suppose you restrain it onely to Irenaeus his time . Had Rome then an Infallible Oracle in the Popes brest ? Or was his Iudgement the more infallible , because his Chaire was in the Imperiall City ? Or his sentence of the more credit , because his Church had the more powerfull Principality ? Then why in all doubtfull cases of Faith should not all the faithfull in England resort to the Chaire of Canterbury , as which hath the most powerfull Principality , of all the Prelates in England ? Why should not the thresholds of your Palace be as much worne with the footsteps of those that come to your Oracle for resolution in matters of faith : as the Shrine of your Predecessor S. Thomas of Canterbury , with the keyes of his blind votaries ? And so much the more in these dayes ; as wherein you have put all England to a stand and stagger what to beleeve in point of Faith , considering that the Articles of Religion , like Meteors hang in suspense in the ayre , no man knowing what to make of them , whether they be white or blacke , or what such Comets portend , untill to that Edict of the Court ( that binds up the sense of the Articles fast asleep , or in a slumber between Hawke and Buzzard , or as a speaking in a dreame ) you shall superadde the Definitive Decree of the Chaire of Canterbury , to interpret unto us what they have dreamed all this while . But I suppose , the Board calling you so much away from your Chaire , you are the more willing , and that in such a case of necessity to send all the faithfull to your Ordine primus at Rome , and to Peters Chaire there ( if any such thing be there ) which may like Iunoes three footed stoole , resolve all their doubts . And so ( as you * say to A C. ) Rome may thanke you for it . But alwayes provided , tha● Rome first reduce her selfe ( as you say ) to the Observation of Tradition Apostolicke , and then you will say Latinè , plainly , That it wil be then necessary for every Church , and for the faithfull every where to agree with it , to have recourse to Rome , and to rest their Faith there , where is the most Powerfull Principality . And thus ( as well as I could ) I have pickt up your meaning , wherein if I have come short , you must pardon me , and blame your selfe , for your being no more perspicuous in matters of such moment , as about consulting of Oracles , considering , that that of Apollo and Delphos was long agoe put to silence . But to proceed . L. p. 199. The Bishop of Rome hath no power from Christ , over the whole Church to be Iudge in Controversies : nay out of all doubt , 't is not the least reason , why de facto he hath so little successe , because de Jure he hath no power given . P. Not over the whole Church . This seems to imply , that the Bishop of Rome hath a power from Christ to be Iudge in Controversies over all the Churches at least within his own more powerfull Principality . And consequently , that the Primate of Canterbury hath the like power from Christ to be Judge in Controversies over the whole Church of England . If you have , yet it wil be some ease to the English , that they have an Oracle so neare home to resolve them in all doubts , so as they need not ( as formerly ) go trudge to Rome for the matter . But neither to the Pope in his Powerfull Principality , nor to you in your Primacy hath Christ given any power at all to be Judge in Controversies of Faith. And because you have no Calling , nor Commission from Christ , therfore 't is true you say in this , that the Pope hath no better successe . And I pray you ‡ what successe have you had , since you took upon you to sway the Crosier staffe of Canterbury , and to be Judge in Controversies of Faith , making and raysing controversies there , where there was none before , as namely in the Articles of Religion ? 'T is true , you have put many a good Minister to Silence , thrust many a one out of his Cure , and Countrey , levied your way for an universall Conformity to Rome , prevailed much in your Designes that way : but yet have you any great cause to boast of your successe , all things Considered ? I say no more . Verbum sapienti : you understand me well enough . And certainly when you cast up your reckoning , you will find your selfe to be as much behind hand for successe , as you do the Pope . And your Reason is true : because you have no power , no Authority , no Calling , no Commission from Christ , either to possesse such a place , or to execute such an Office. For as the Lord saith in * Ieremie ( speaking of false Prophets ) I sent them not , neither commanded them : therfore they shall not profit this people at all , saith the Lord. So , neither have you reason to thinke , that because you may do what you list in turning things upside down , in seting up your Altars , in suppressing Gods word , in oppressing Gods Ministers , in advancing your Arminian and Popish faction , and you hitherto prosper therein , while there is never a man left , that dare so much as mutter a word against these your practises , so great is your Power , and so terrible your Cruelty , and Ministers so Cowardly , so as by this meanes your Cause and Course seems to prosper , while you can crush any that shall interpose himselfe , or lawfully in his place oppose your violent courses : therfore Christ hath given you this power thus to tyrannise , wherein you doe so prosper . True it is , that Christ hath given way to Satan to rage in these times , because he knows he hath but a short time : and hereby Christ will try and humble his people , that he may doe them good , and be glorified in their deliverance , and in the destruction of all such Papall and Antichristian Tyranny . L. p. 200. The Church being as large as the world , Christ thought it fitter to governe it Aristocratically , by Divers , rather then by One Viceroy . And I beleeve that this is true . For all the time of the first 300. yeares , and somwhat bettter , it was governed Aristocratically , to wit , by the Bishops , &c. P. Here you give us occasion further to launch into the Deep of this Mystery , that we may sound the bottome of it , and so discerne what ground it floats upon ( mudde , or sand , or both ) although we have in part discovered it before . Here you say , and you say you beleeve it too ( it is an Article of your Creed ) that Christ thought it fitter to govern the Church Aristocratically by diverse , rather then by one Viceroy . And you give the Reason , The Church being as large as the world . We will first take an Assay of your words , and then of your Reason . For to a vulgar Reader some of your words are somwhat obscure , and some also very finely couched , that every eye cannot at the first discerne the Mystery of them . And first , for Aristocratically : Aristotle , the famous Philosopher , and no meane statesman , in his Politicks layes down 3 kinds of Civil Government , taken in the better part : The first is Monarchia , which is a government by One : the second is , Aristocratia , which is a Government of the Best Men : the third is Democratia , which is a Government Popular , or of the People . Opposite to these three , he sets three sorts of bad Government : the first is Tyranny , which is opposed to Monarchy ; Tyranny ruling either without , or contrary to the good Laws established : but a Monarchy governing according to the established good Laws of the State , Kingdome , or Common-weale . The second is , Oligarchia , which signifies the Government of a few ; and this standing in opposition to Aristocratia ( the Government of the best men ) it signifieth the Government of a few of the worst men . The third is , Anarchia , that is , no Government at all , when without Law , or Ruler , every one doth that , which seems good in his own eyes ( as Jude 17 6. and 21.25 . ) and this is opposed to Democratia , a Government of the people by good Laws . These things thus plainly layd down , we shall the more clearly proceed in our Point . Secondly , I note here your word Vice-Roy ; which every man knows doth signifie a Vice-King , or one Deputed by the King to governe a Kingdome in his personall absence , whereof there is usually but one in a Kingdome ; as the Vice-Roy of the Kingdome of Naples under the King of Spaine ; or the Lord Duputy of Ireland under the King thereof . But yet every one doth not perhaps understand , that among diverse Prelates , you make your selfe a Vice-roy . But looking more narrowly into your words , we shall find that sense easily resulting from them . For you say , That Christ thought it fitter to governe his Church by Diverse , then by One Vice-Roy : that is , by Diverse Vice-Roys , rather then by One. All comes to one reckoning . And besides you expresse the word Diverse , and the word One ▪ with a Capitall , to note , that both have reference to Vice-Roy . So as it runs Currant both wayes , whether you say , By Diverse , rather then by One Vice-Roy : or , By Diverse Vice-Roys , rather then by One. Thus 't is plaine enough . Lastly , a third word here is of some difficulty : that you say , Christ thought it fitter . Now I never took you to be one of Christs Privy Councel , so as to be made Privy to Christs thoughts , and that in these things , which he hath no where expressed in his word . But this is familiar with you ( as before ) to tell us Gods thoughts . But shew us where Christ hath expressed any such thought of his in his expresse word , the Scripture . If you cannot ( as you cannot ) how presume you to say , Christ thought so . Certainly my Lord Iesus Christ , that * onely Potentate , and ‡ onely wise King , useth not to entertaine such as you are to be of his Privy Councel , or Cabinet , that dare discover his secrets , nay dare report that of him , which never came into his thought . And if ye be so bold with Christ , others may be warned hereby how farre to trust you with their secrets , and others againe , how farre to beleeve your reports of Princes Pleasures , or Purposes , when perhaps 't is neither so nor so . But my Lord , your Places , and Grace , attended with all the Princely Pompe , suits not with Christs Privy-Councel-Board . He admitted none thither , but a company of poore simple Fishermen . Those were his ‡ Friends , to whom he did communicate and impart his councels and secrets . As § Abraham being the † Friend of God , God said he would hide nothing from him . No , nor from any of his true-bred seed . ‡̶ The secret of the Lord is with them that feare him ; and he will shew them his Covenant . They are either strangers in the world , as * Daniel in Babylon : or exiles from the world , as ‡ Iohn in the I le of Pathmos ; or such as live sub Dio , in the wildernesse , as Iohn Baptist : or dwell in a poore thatcht Cottage , or so , to whom the Lord Iesus Christ reveales his thoughts ; and not lightly to those that live deliciously , and are in Kings Cours , and goe in soft clothing , their ‡ Traine borne up after them , wherewith they draw the third part of the starres of heaven . As a Cardinall at the Election of a Pope , when there was a solemn Masse sung to call down the Holy Ghost , to set the dissenting Factions of the Cardinalls at one , and it would not be , said , Let us uncover the Roofe , for the Holy Ghost cannot find a way to passe through so many tyles . And my Lord , if you tell us this as a revelation , what Christ thought : we have no more , but your bare word ( as in many other things of like nature ) so as unlesse ( in a matter of such moment as this is ) you can shew us the truth hereof by some Miracle for confirmation , as the § Romish Priests doe for their Transubstantiation , and Purgatory , and such like secrets : you must pardon us , if we doe not give credit to what you so boldly say of Christs thought here . But from your words come we to the matter , which they import , and which I say we still require proofe of , which will trouble you worse to find , then all the writing of your Book hath done . And seeing you compare your Episcopall Government with the Aristocraticall , which is the Government Optimatum , of the Best men : prove unto us ( to make your comparison good , and that in the prime notion of it ) that Prelates are the Best men in the Church . You are Megístoi indeed , the greatest : but are you Aristoi , the Best . Riches and Honours ( saith Cicero ) make a man to be Majorem , greater : Meliorem verò quomodo ? but how , better ? I could never beleeve , that the Papall Miter , could infuse holinesse , or an Archiepiscopall Pall , Grace . Nor could I see any Reason why Prelates should take place in precedency one of another , according to the greatnesse of their Principality respectively , as if the Pope were ever the more learned , vertuous , religious , holy , because he is Bishop of Rome , or your Lordship because you are Titled His Grace of Canterbury . Whereas precedency of persons should goe by their personall worth , and age , and inward indowments , and not by any Prelaticall outward Prerogatives . But this by the way . But for your Aristocratie : That Prelates are the best men to governe the Church of Christ ; will ye be tryed by the thoughts of Christ expressed by the Apostle , which he had heard in the * Third heaven , in Christs Privy Chamber ? There you shall see plainly , what both your , and our faith may infallibly build upon ; namely who , or what manner of persons they be , whom Christ thought fit to Govern his Church . You say , Bishops . So say we too . But whether our Bishops be the same with your Bishops ( and that not onely for their Function , yours being Diocesan , and ours ( such as the Apostle speaks of ) Pastors respectively over their particular Congregations : but for their qualities and conditions , such as are required in true Bishops indeed ) let us heare the Apostles words . ‡ Pistòs ho lógos . Eítis Episkopes o'régetai , kalou e'rgou e'pithumei : This is a faithfull saying : If any man desire the Office of a Bishop he desireth a worthy worke , Orégetay , signifieth an earnest desire , quasi porrectis manibus prehendere & arripere ; the Office of a Bishop perhaps you would translate e'piskopè , a Bishoprick : but our English hath turned it right , The office of a Bishop ; for 't is called here , a worthy worke . And therfore it is not one of your Prelaticall Bishopricks , which indeed you doe with both hands both o'rexasthai , & epithumesai , reach after with all earnest desire : for you reach after the Lordship , after the Honour , after the Revenues , after the Pleasures , after the Ease , and after the goodly Palaces and Demeanes of your Bishoprick● : in all which you cannot shew k●lòn ' érgon , a worthy worke . And so indeed these words of the Apostle ( and elswhere ) concerning a Bishop do nothing concerne you : but onely to convince you , that you are none of those Bishops , whom the Scripture so styleth . Well , what be those speciall qualities , which the Apostle requireth in a true Bishop , set over the Congregation of the Lord ? It shall suffice to mention for the present purpose but some of them . As first : He must be Anégkletos , unreprovable , such as cannot be justly accused of any crime . Now none of you come thus cleane to your Bishopricks : for you are , or may be justly accused of having been Pluralists ( which is against your Old Canons ) Non-Residents , Idle Dreanes , seldome Preaching in their own Cures , but by a poore Stipendary Curate , flattering Court-Preachers , and the like . Nay who is capable , or heire apparent of a Bishopricke , or Prelacie , that hath not two or three ●at livings , with a Prebend or two , and a Deanery , that being thus qualified , having his Purse well lyned ( I say not , that he may purchase his Bishopricke ) he may be able at least at his In-coming to defray five or six hundred Pounds , or a thousand Markes for Fees , and Feasts , and Gloves at his Consecration ? Well , secondly , He must not be Authádas , selfe-willed ( so our last Translation renders the word . ) And beleeve me this may come neere the proudest of your Coats , when you come with your Volumus & Iubemus , We will and command , and that without either Law , or Canon ? And you must have your will , ther 's no remedy for that , else ye will take the pet , or pepper in the nose , and cry out of contempt of Authority . And the word signifieth also one that is arrogant , and proud , a selfe-pleaser . You may take all these senses , if you will. Thirdly , He must not be , Plékges , a strik●r , whether with his own , or others hands , as delivering over to the secular Power , or Sword , whereby he so strikes , as he sheds the blood of the Innocents . He must be none of that society . Fourthly , he must not be Orgílos , soon Angry , testy , or touchy , such as Na●al , that one might not speake to him , he was so snappish , and curst , Fiftly , he must not be Aiskrokerdès , given to filthy lucre , as in exacting Fees ( he or his Officers ) of poore Ministers , either extraordinary at their Admissions , or ordinary at Visitations , and a thousand wayes besides Viis & modis sine modo in your Bishops Courts . Sixtly , He must be Philágados , a lover of good men , not a hater and persecuter of them . Seventhly , he must be Díkaies , just , not oppressing Innocents by a faction and confederacy of voyces forepacked in your Courts , before the Cause come to be heard . Eightly , He must be Osios , holy , not one that is an enemy to all true holinesse , and persecutes the very name of it , and suppresse the practise and meanes of it , as by crying down the sanctification of the Lords day , and the sincere Preaching of the word of God , and commending and dispensing with profane sports on that day ▪ Ninthly ▪ He must be Didáktikos , apt to teach : not onely sufficient and able , for his Scholarship , or one that can make a Sermon , if he will , but he must be diligent in preaching in season and out of season . He must hold fast the faithfull Word , that he may be able by sound Doctrine both to exhort , and to convince the Gainsayers . So farre must he be from abbetting and countenancing false Teachers , and unsound Doctrine , and old damned Heresies , and forbidding to preach sound Doctrine , and punishing those that doe . I might reckon up sundry more qualities , which Christ requireth in those , whom onely he allowes and appoints as fittest to govern and feed his People , as becom●th good Pastors to doe their flocks ; as 1 Tim. 3. and Tit. 1. and elsewhere . But because Lord Prelates , or Diocesan Bishops ( as I said before ) are none of those Bishops here which the Apostle requires to be thus qualified ; therfore I have said enough to convince you , that you are none of Christs Bishops , if you do but look your selves in this Glasse . And if you mark it well , these are those , that immediately succeded the Apostles and Euangelists , in the Ministeriall function . As we read , Eph. 4.11 . where the Pastors and Teachers are those , who are elswhere called Presbyters and Bishops , such as Paul and Barnabas did * Keirotonesi , elect , ordaine , or appoint by imposition of hands Kat ' e'kklesían , in every Church , or particular Congregation . A place very remarkable . And these Presbyters , Bishops , Pastors , Teachers , Preachers , Ministers ( for all is one and the same Office ) as they succeded the Apostles , but with a particular limitation every one to their peculiar charges and Congregations respectively : so while the Apostles lived , they were still next unto them , as we see Act. 15.2.4.6.22 , 23. And these are those Elders that rule well , which especially doe Kopian , labour hard in the Ministry of the Word and Doctrine . These are those Aristoi , those Optimates , the best men , by whose Aristocraticall Government , according both to the thought ( we may boldly and truly say ) and to the expresse word of Christ , the severall Churches , and particular Congregations and flocks of Christ , are governed ; and that , not by any their own devised Canons , but by the onely Canon of Scripture , wherein are expressed all those Laws , and Rules , by which all true Ministers of Christ doe regulate themselves , and govern their severall Congregations . For although Christs faithfull and true Ministers are the best men , and therfore are but few in comparison ( and ‡ who is fit , or sufficient for these things ? saith the Apostle ) yet Christ left them not to governe his Churches or flocks , as they should thinke best , but according to his own Laws : as Deputies are to govern the people according to the Kings Laws , and no otherwise . For such is the Government of Aristocratie , it is established upon good Laws of the Common-weale ; otherwise it should degenerate into the corrupt and bad Government of Oligarchia . So as here is no roome for your Diocesan Lord Bishops ; for you are none of those Aristoi , Optimates : the best m●n , whom Christ thought fit for the Aristocraticall Government of his Church , sith ye are neither qualified for it , as he requires in his true Bishops , nor will you confine your Prelaticall Government to the Laws of Christ expressed in his word , but will govern by your own Canons and lusts , as usurpers use to doe . And therfore ( by the way ) no mervaile if you speake so contemptibly and basely of the holy Scripture , seeing in them you can find no ground , either of Precept , or Apostolick Precedent for your Antichristian Hierarchy . All which considered , doth in the second place give us just cause to doubt at least , or rather to be well assured indeed , that Diocesan Prelates , or Bishops ( as you usurpe the Title ) are no Vice-Roys under the Great King Iesus Christ : because your Government is nothing according to our Great Kings Laws , but according to your own devised Canons , and in nothing , in Nothing ( I say ) agreeable to the Laws of Christ in the Scripture , for the right Government of his Church . Nay that Government which Christ hath prescribed in his word , and which is practised in the best Reformed Churches beyond the Seas , you doe utterly and openly condemn , and the Churches themselves , that doe practise the Discipline of Christ and his Apostles , while you deny them to be any Churches of Christ at all . Againe , Every Kingdome , as it hath but one King over it , so it is capapable of no more , then onely one Vice-Roy ▪ so as by that Title , he that is your Ordine Primus , and hath a more Potent Principality , the Pope , had he but a good Title , would carry that honour from you all , if you value the worth and Dignity of that Vice-Royship after the value of your Bishopricks , and not after vertue . Either then you must acknowledge the Pope to be the sole Vice-Roy , which you are loth to doe . ( For why should not the Patriarch of the other world be as capable of that honour , as he ) or you must give us leave to find out the onely true Vice-Roy of Christ in his Church , and that is , The Holy Ghost . For when our Great King went into his Celestiall Kingdome , to his Church Tryumphant , leaving his Militant here on Earth under the Kingdome of Grace , as touching his bodily presence : he sent the Holy Ghost to be his Vice-Roy , or Vice-Gerent , to be perpetually resident in his Kingdome of Grace here , for the Governing of his Church Militant , and that according to the Law of Christ in his written word , leading the People of Christ into all truth , by revealing unto them all the Mysteryes of Christs will contained in the Scripture . As Christ saith , * He shall g●orifie Me ; for he shall receive of mine , and shew it unto you . And v. 13. When the spirit of Truth is come , whom ( v. 7. ) I will send unto you , he will guide you into all Truth ; for he shall not speake of himselfe , but whatsoever he shall heare , that shall he speake . Loe here then a faithfull Vice-Roy indeed . And will , or dare you deny this Spirit of God to be an All sufficient Vice-Roy , who doth execute Christs Kingly Office in his Church , in all things just so , as Christ himselfe will●th . And therfore except you can prove , that Christ hath many Kingdomes of Grace here on earth , or any more Churches Militant , then one onely , here is no Rome for any such Vice-Roys , as you pretend to be . For here we see it plain , that of Christs one , and onely Kingdome of Grace here on earth , the Holy Ghost is the onely Vice-Roy . And who is fit to be Christs Vice-Roy in his spirituall Kingdome , but the Spirit of God , and of Christ● ? Ye are therfore no Vice-Roys , because you are altogether carnall , and your Kingdome is of this world . And therfore Thirdly , how can you Prelates pretend to be Vice-Roys over Christs Church , whenas ( as is noted before ) ye are not so much as any members at all of Christs Kingdome . For you are the Members of Antichrists Kingdome , and so you are , or may be Antichrists Vice-Roys over his severall Provinces . 'T is true you style your selves spirituall , Lords spirituall , and your Courts spirituall , and you are an Hierarchy , as much to say , as a Holy Kingdome , or Government : but it is not spirituall of Christs spirit , but of that spirit that ruleth in the ayre , that gave you all that Authority . ‡ So as you do with Bellarmine turne those words of Christ to Peter , Pasce oves meas , Feed my Sheep , to Regio more Impera , Rule as a King. And what similitude is there between Christ and you , that you should be his Vice-Roys in his Church-Militant ? When he was here in person , he was among his own as a servant , and Minister . He had no sta●ely and Princely Palaces , he kept no such Pontificiall house , nor Court : he governed not his Church by Chancellors , Arch Deacons , Deanes Chapters , Commiss●●●●s , Offi●ialls , Pursuivants , Apparitors , and all that Rabble . Christ had no such face of a Kingly Government . So as you have altogether perverted the Kingdome of Christ , which is altogether spirituall , and holy , into a meere temporall and carnall Kingdome , wherein therfore you are none of Christ Vice-Roys , but Vi●ious Roys ▪ and Tyrannicall Lords . O Antich●istian Generation ! O notorious Hypocrites ! O proud and blind Guides ! How shall you escape the vengeance to come , that dare thus impiously ab●se the Name of our Lord Iesus Christ , and so impose upon the world by your bold usurpations ? Vsurpations indeed . You call your selvs Vice-Roys , Apostolicke , Bishops , Spirituall Church , Grace , Holinesse : meere Nominalls , which you have usurped , and patched together , to become a veile to cover your deep hypocrisie , and to seem glorious in the eyes of the world , and all to hold up your earthly Kingdome , which consists altogether of earthly things , honours riches , pleasures But blind world , that su●ferest thy selfe to be thus guld and befoold with such glittering stuffe , and to be made a slave to such Lords , and to be cheated of thy salvavation by these Antichristian Mountebanks . And yet they pretend and professe , that this their carnall ▪ pompous , and Pontificiall Kingdome is Christs spirituall Kingdome here , in the state of Grace . Let them then cleare themselves herein from that damned Heresy of that old Heretick ●erinthus , who lived in S. Iohns time . His Heresy was , That Christs Kingdome , after his Resurrection was earthly , and that now the flesh conversing in Ierusalem was to serve lusts and pleasures . [ See Euseb. Eccl. Hist. lib 3. cap. 22. ] Now is not the Prelates Kingdome just that in practise , with Cerinthus his Heresy ? If so : As S. Iohn forsook the Bath wherein Cerinthus was , what cause have Christians to fly from that roofe , where such an Antichristian Hierarchy domineereth ? But in the next place , let 's consider of your Reason How stands it good , that because Christs Church is as large as the world , therfore he thought it fitter to governe it by Diverse , then by One Vice-Roy ? Now we have proved your Hierarchy not to be an Aristocrasie , a Government of the Best men , and that by good Laws : seeing therfore you must needs be some Government , then it must be an Olegarchie , that is , the Government of a few of the worse men , such as rule by their lusts , and not by any good Laws , either of God , or Man. But now tell me , my Lord , if you argue upon this ground , that because the Militant Church is as large as the world , therfore 't is fitter it be governed by many Vice Roys , then by one : why may not aswell one Prelate , as the Pope , be sole Vice-Roy over the whole world , as my Lord of Canterbury be a Vice-Roy over all England . For doth not the Pope and you Governe your Churches by substitutes ? Why then may not the Pope Governe the whole by his Curates , as you doe all England by your Curates ? For all the Ministers in England are but your Curates . And suppose you were one of the Popes Bishops , and so his Creature : what difference would there be between your Governing of your Province under the Pope , as it were his Deputy , and Governing according to Romes Canons and Customes , and as you do now in your own Name ? And the Pope challenging the whole world for his Diocesse , and you the Province of Canterbury for yours : all the difference is , that he needeth the more Curates , which he may have with a wet finger , and you the fewer . Onely perhaps his Holinesse would now and then fleece your Graces Clergy , as he was wont of old to doe . But in the mean time both the Pope and your Lordship do much mistake the matter , in judgeing , or estimating , and measuring the latitude and extent of Christs Church . For you both measure it according to the extent of your large and Potent Principalities , Patriarchall Countries , Archiepiscopall Provinces , Episcopall Diocesse . But you are farre wide in casting your line . For though Christs Church is said to be dispersed over the whole earth , being confined to no place : yet of all this wide world he hath the least number , and fewest of all , where commonly your Hierar●hy is most predominant . For those that belong to Christ , are a sort of poore Snakes despised in the world , and alwayes persecuted and oppressed by your Hierarchy , so as they can hardly find so much as a little corner any where in the world , much lesse in all the Circuit of your Diocesse , or Provinces , where they may hide their heads , or live in any peace . So as of all your full Vintages , and fruitfull Fields , Christ is glad of the refuse of a few gleanings . And so Christs flock ( alas ! ) is so small , and so poore , and his Kingdome on earth so despised , as to set up such Lordly Vice-Roys , as the Prelates over it , the very Fees of your Courts would eat them out . And therfore because Christs sheep are here and there scattered in the world , and many times as sheep without a shepheard , being driven by your Dogges from their own pasture : Christ thought it fitter to place over his small and scattered flocks , poore sheheards , that should feed their severall flocks respectively with the wholesome food of the word of God : and therfore appointed to every particular Congregation a peculiar Pastor of their own , that should alwayes be personally resident with his flocks , keeping his watch over them night and day ; and so much the more , in regard of so many Wolves and Foxes , and wild Beasts , which without continuall watching , would make a prey of them . Neither would Christ permit his shepheards to commit their Flocks to Hirelings , or Stipenda●y Curates , while themselvs should take their pleasure and ease : for * the Hireling when he seeth the theef , or wolfe coming , fleeth , because he is an Hireling , neither careth he for the Sheep . Therfore Christ wisely and providently hath appointed to every particular Congregation or flocke of his , a shepheard of their own , and that ‡ after his own heart , to feed them with knowledge and understanding . And as the shepheard governes and guides his own flocke : so every faithfull Minister or Pastor is appointed by Christ to be the ‡ Governour of his own Congregation , according to the Rule of Christ. So as in this respect , Christ thought it fitter to appoint many Governours in his Church , namely to each Congregation their own Shepheard : rather then a few , such as you speake of , as one over a whole Countrey or Province . Neirther let your Lordship thinke , that every such Congregation , having a faithfull Pastor over it , hath yet need of any your Episcopall Inspection , or Trienniall Visitations , or your Archdeacons , Annuall Visitation , wherein you inquire onely whether your owne Cano●s be observed , and if so Omnia bene , All is well , onely the poore Ministers paying their Procuration ; the Visitor never inquiring , if the Minister be diligent in preaching to his flocke : but whether he hath kept the Order for not preaching in the After-noons on the Lords day , and the Order for not Preaching such and such Doctrines , and such like : so as commonly your visitation is like that of the Plague , saving that this is from God immediately , and yours , from another sourse . And Ministers and People too could think themselves happy , to be freed from your awfull and terrible vi●its , wherein your maine ayme is to root out all good Ministers , for which the omission of one of your Ceremonies is sufficient . So as Christs Congregation ( I say ) needs not any such Inspection of the Bishops eye over them , which is as l' aeil de beuf , or the weather gall , called the Ox eye , which portends a storme to follow . For Christ hath promised his perpetuall Presence and residence with his people , and his eye § watcheth over them night and day , least any hurt them . As he saith , † When two or three are gathered together in my Name , there am I in the midst of them . Loe here an intire , and compleat body of a Church , having Christ as head over them , and his Spirit in them , and his Word before them , and their own shepheard appointed by Christ to feed them . so as here is no place left for your Prelaticall Vice-Roys . Object . Put you say , No Bishop , no Church : so say I too , but the Apostles Bishop he must be , not your Diocesan Lord Bishop . What order then ( say you ) wil be in the Church ? A good and decent order in every Congregation , where Christs order , and ordinance takes place , and where mans presumption breaks not this order . And consider here the excellent wisdome , and order of Oeconomy , that Christ hath appointed every Congregation to be governed by . For as that is the most perfect , and compleat form of Civil Government , which is mixed of all the 3 states , as the Monarchiall , Aristocraticall , and Democraticall , when the King governeth by his good Laws , using the best men , as the noble , and most vertuous in the higher places of the Kingdome , and the b●st and dis●reet●st of the common people in the bearing of inferiour offices , such as every one is most fit for ; a representation whereof we have in the 3 states in Parliament , the King , the Nobles , and the Commons : so the Lord Iesus Christ hath established this most compleat form of Government in his Church : First , himselfe rules as King over all , Governing by his Spirit : Secondly , he hath set over every particular Congregation such as are Arist●i , the optimates , the best and ablest to be Pastors and Teachers , each of his own flock : And thirdly , he hath added also the Denocraty , or government of the people , appointed to be chosen out of every Congregation the gravest , wisest , sobriest and discreetest , some as * Elders , some , as , ‡ Deacons , to be helpers to the Minister in matter of Discipline , of Sacramentall Provision , of reliefe of the poore , of visiting the sicke , and of other Church affaires for that Congregation . And these are called by the Apostle Antil●pseis , kubern●seis , which our English ●enders , helps in Governments . And all this according to the expresse Law of Christ our King , recorded in the Scripture , as being the most perfect pattern of the Government of his Church for every particular Congregation to be regulated and ordered by . So as in truth those Congregations , that are thus governed , are the onely true Churches of Christ , as wherein himselfe , his spirit , his word doe govern both Minister and people : whereas on the other side , all Prelaticall Churches are false , and Antichristian , as wherein not Christ , and his spirit ▪ and his word do beare rule , but Antichristian men by the pride of their spirit , and by their Canons doe altogether beare sway , thrusting Christ out of his Throne , despising his word , and puting a yoake of bondage over the necks both of Ministers and people . To conclude this point : because you are of such a beliefe , and so confidently tell us , and peremptorily avouch , that Christ thought it fitter to govern his Church by Diverse , then by One Vice-Roy : besides what is already sayd , I will a little more presse , and present before you Christs own words at full ; which I doe , to put you out of all such beliefe , or so much as any such conceit , that Christ had ever any such thought . Math. 20. upon occasion of those two ( at that time ) ambitious bretheren , sent to Christ by their Mother , to be chiefe about him in his Kingdome : Christ first tells them , Ye know not what ye aske . Then calling his Disciples to him , he saith thus unto them : Ye know that the Princes of the Gentiles exercise Dominion over them , and they that are great , exercise authority upon them . But it shall not be so among you : but wh●so ever wil be great among you , let him be your Minister , &c. Which the Euangelist Luke expresseth thus : * The Kings of the Gentiles exercise Lordship over them , and they that exercise Authority upon them , are called Euergétai , Benefactors . But ye shall not be so . Ye ? Who ? Not the Apostles of Christ , not the Ministers of Christ in succeding ages . Not so ? How ? Ye shall not exercise Dominion , Lordship , Authority one over another ; you shall not be called Benefactors , Patrons , Lords , Gratious Lords , Honourable , your Grace , your Honour , &c. Why so ? For such are the Kings of the Gentiles , who exercise Dominion over them , and are called Benefactors . You shall not be as they , in exercising any Authority or Jurisdiction one over another . Nor shall ye be called Euerg●t●i , My Good lord , My Benefactor , My Patron , My lords Grace , or My Gratious lord , and the like . Thus under those words Christ cha●geth his Apostles not to affect , not to be ambitious of , not to exercise Superiority or Prelacy , Iurisdiction and Authority one over another , or over Christs Kingdome , his Church and 〈◊〉 ; as Peter saith , ‡ Not as Lords over Gods heritage : where the Apostle useth the same word that Christ his Master used , M● 〈◊〉 katakuriéuontes ton k●úron , not exercising Dominion or 〈…〉 God 's Inheritance : or if you will , over his Clergy , though they be not his onely Inheritance , but his people are no 〈…〉 unto him , and are kleros , Gods lot . But now for Christs 〈◊〉 : do you not think that Christ spake , as he thought , and 〈◊〉 as he spake ? Or can you beleeve any other ? And do not his 〈◊〉 to his Apostles , in them reach to all his Ministers 〈…〉 succeed them in future ages ? If you say ▪ you are the 〈◊〉 onely successors : why are you then l●rds ov●r Go●s 〈…〉 why do you exercise ●u●hority and Dominion over his 〈◊〉 and peop●e , as Heathen Kings doe over then people , 〈…〉 expresly forbid , to his Apostles , and to all their Successors ? But you shew your selves to be none of Christs Disciples , and so none of his Apostles successors : for you obey not Christs word , as the Apostles did . What do you answere then to Christs words ? Or what interpretation can you devise to avoyd them ? You will answere perhaps with Bellarmine , that Christ forbad his Apostles to be like the Heathen Princes , in exercising a temporall Government , or Authority one over another . This is indeed all the evasion Bellarmine hath . But how vain ! Let 's bring it to the Touch. How shall it be tryed ? What saith Christ ? Humeis dè ouk outos : you shall not be so . Now if you be not so , all is well : you may prove Apostolicall men . But if you prove to be like the Heathen Princes in exercising Lordship over the people , under your Government , and in exercising Authority over them : what can you say for your selves why you should not be proclaimed for proud Contemners of Christs word , and for usurping Tyrants over his peopl ; and so for a rebellious Faction and Confederacy against Christs Kingdome ? Let 's therfore draw our Parallell . Those Heathen Powers were called Princes : so you call your selves : they were Kings , and so were Gods Vice-gerents : you call your selves Vice-Roys of Christ : they were called Benefactors , though they never did good : so you are styled , My lords Grace , and when in your Court , you condemn poore innocents , yet they must confesse the justice and favour of your Court : They were called Fathers of their Countrey , so you , Right Reverend Fatheres , Most Reverend Father , your Grace , &c. They were lords : so you , yea you are temporall lords , and so sit in Parliament , though styled spirituall : they exercised lordship , dominion , Authority over the people , and that with tyranny , and without Law : so do you : And in a word , Is not your Pompe and state , your Power and Greatnesse , your Palaces and Courts , your Traine and Attendants , your Fasces and Lictors , to wit , your Pursuivants and Apparitors , your Kinglike Attire in Purple and Scarlet and fine lynen , soft rayment of silkes and sattens , your Tables overflowing with delicacies of viands and wines in all abundance and variety , and what not , like that of Kings ! Thus doe you not beare the Image of the Beast , the Dragon , the Heathen Emperour , who gave power to that other Beast , the Pope , who in himselfe erected the Image of the first Beast from top to toe , namely the Imperiall state and magnificence being fully expressed and limmed out in the Papall , though but in somwhat a lower degree in your Episcopall Pontificiall state . As Pope Boniface 8. in the first day of his Jubilee came forth pompously arayed in all his Pontificalibus , and the next day in the Imperiall Ropes , with two Swords caried before him . And a lively Image of this is my Lord Bishop , a mixt Creature , partly temporall , and partly spirituall spirituall in name onely , and temporall in his whole outward state , as the Kings and Princes of the Gentiles were , as the Crea●ure called Amphibius , that lives now in the water , and now on the Land , and yet is neither good Fish , nor Flesh. Now tell us , my Lord , whose Image you beare : Christs , or Caesars ? yea in all things you resemble Caesar , but not many one thing the Lord Iesus Christ. I say , not in one thing . Shew any one thing , wherein you instate either Christ , o● his Apostles after his Resurrection . Indeed you inatate ●he Apostles in their Phil●●●ikí● , emulation and contention , which should be the greatest , which Christ condemneth , and utterly forbiddeth in them . But this was in them onely before they knew the Mystery of Christs Kingdome aright They dreamed of a Temporall Kingdome : but after Christs Resurrection , when they had received the Holy Ghost , they were of another mind , no such emulation then who should be the chiefest there , but who should shew greatest love and fidelity to Christ in preaching the Gospell , and building up spirituall Temples to God. But you ( I say ) imitate them in their carnall estate , wherein that which they blindly imagined , you have erected an Image of , namely a Temporall Kingdome , like that of Heathen Kings and Princes , and other Temporall Lords . Which shews , that you are none of Christs Disciples ( I say ) or the Apostles successors , and that you have not Christs Spirit , but are altogether carnall and sensuall , as the * Apostle saith . For had you Christs Spirit , you would be truly spirituall , as the Apostles were . But you are ‡ s●nsuall , having not the Spirit . And if any man have not the Spirit of Christ , the s●me is none of his . And in that you veile your hypocrisie and all your sensuality , and carnall state which you call your Hierarchy , under the specious termes and Titles of spirituall Holy , Grace , Church , Bishops , Christs Vicars , or Vice-Roys , Apostoli●ke , successors o● the Apostles wherewith you gull the blind world : this is that very Mystery of Iniquity the Apostle speaks of , which began to work even in his dayes ( as we noted before ) you being those false Prophets that come in Christs Name , in sheeps clothing , but are inwardly ravening Wolves . You may think my language sharpe , but it cannot be too sharpe against such a cursed proud Generation , as you Prelates are , usurping Tyrants , Rebells against Christ , Perverters of all truth and faith , corrupters of all true honesty , holinesse , Religion , and the worship of God , who are made to be destroyed with that * Beast of Rome , whose Image you beare , and with whom the false Prophets , such as you are , and all those that in you do worship the Image of the Beast , and receive his marks , shall goe into the bottomlesse pit ▪ and burning lake . L. p. 204. Now it ( the Church of Rome ) must be a Tryumphant Church here , Militant no longer . P. I hope then , if Rome be here ( as she is ) a Church Triumphant , and no more Militant , but in warring against Christ and his Saints ( for ‡ she saith in her heart , I sit a Queen , and am no Widow , and shall see no sorrow : And in her Decretalls , she hath made a firme ‡ Decree for her perpetuall tranquility and felicity here , in all pleasures , and prosperity , free from all incursions and invasions ; which is an estate Tryumphant ) there also you , and your Hierarchicall Lady Church of England will not be farre behind your Sister Queen at Rome . For you are both one and the same Church , and one in that especially , which makes you a Church Tryumphant , and that is your Kingly Hierarchy , and Lordly Prelacy : and therfore if that Queen be tryumphant at Rome , your Lordship and your Churches Ladyship must be tryumphant in England , as indeed you are , in all your Ruffe , and Gallantry . And as Rome hath now a long time tryumphed over the poore § Saints of God , and Martyrs of Iesus , martyring and massacring them , and garrowsing full cups of their blood even unto drunkennesse , and surfet : so your Tryumphant Chariot marcheth after her apace , trampling the Saints under your feet , and tryumphing over them in shedding their innocent blood , and so glorying in your Bestiall and Diabolicall cruelty in oppressing and tyrannizing over Gods people , and that so fiercely , as if you would outstrippe your Elder Sister in all her bloody barbarisme , and therein exalt your tryumph above hers . For wherein else should the Glory and magnificence of your Prelaticall Princes , and Heroicall Vice-Roys shine forth , but in being mounted on Horsebacke , while the true Princes lacky it by them on the earth ? And thus you ride in tryumph , as the Heathen Kings were wont to doe . Oh how you tryumphed , when you looked through one of your Court-windowes , when you passed your tryumphall Censure , to behold those THREE looking through your Pillory-windowes , whose blood you had before ( how justly your own Conscience can tell you condemned there to be shed ? But the wonder was , that they even the●e , as in their tryumphall Chariot , tryumphed over your Barbarous cruelty . But thus you are a Tryumphant Church too , and in nothing Militant , but ( as is noted before ) in your warring against , and persecuting the poore Saints of God. But your tryumph shall end in * your shame and confusion , verifying that which shall be fulfilled in your Sister , or Mother Rome , ‡ Reward her , even as she rewarded you , and double unto her double , according to her works : in the Cup which she hath filled , fill to her double How much she hath g●●rified her selfe , and lived delicioutsly , so much torment and sorrow g●ve her : for she saith in her heart , I sit a Queen , and am no widow , and shall see no sorrow . Therfore shall her plagues come in one day , &c. L. p. 205. The Kings under the Law , but s●ill according to it , did proceed to necessary R●formations in Church-busin●sses , and therin commanded the very Priests themselves , as appeares in the Acts of ●lesechiah , and Iosiah , 2 Chro. 29.4 . and 4 King ●● . 2 . P. All this is true you here affirme ▪ so as i● confirmes what we said before of Christian Kings in matters o● Religion , that they ought to doe nothing , but still according to the Law of God , All , Allways , in All things , not varying in the least Circumstance or Ceremony . All this is well . But what makes this for your Priest ? What saith your practise ? This : Ergo the King giving way to the Priest , or Prelate of Canterbury , he may of his own head appoint and impose what Ceremonies his Romish Devotion thinks fit in the worship of God. This is your usuall Logicke . This your usuall perverting and abusing of Scripture . Well : What more ? A little before ‡ ( ibid. ) you tell us , Omnis anima , Every soule , All spirituall men even to the high●st Bishop and in spirituall Causes , so the foundations of Faith and good Manners be not shaken , must be subject to the Higher Powers . And where they are shaken , there ought to be Prayer and Patience , there ought not to be opposition by force . Now for your highest Bishop and all spirituall men , we have done withall , That all Obedience is due from all men to Kings and Princes in all things where the foundations of Faith and Good Manners be not shaken , we all acknowledge with you : and where they are shaken , there ought to be Prayer and Patience of every particular and private Christian , without his opposition by force , when he is pressed to doe that which is against Gods word , and his own Conscience . Now here by the way , I pray you resolve me , as in a Case of Conscience , § Whether the High-Priest Azariah did transgresse or no , when King Vzziah in the Temple burnt Incense on the Altar , he with fourescore Priests of the Lord , that were valient men , went in after the King , and withstood him ▪ saying , It perteameth not unto thee , Vzziah , to burn Incense unto the Lord , but to the Priests , &c. Loe , here was a withstanding the King. But I will not presse you for your Judgement : for I find in the next verse Gods own Judgement of the Case : for Vzziah with the Censer in his hand being incensed , even while he was wroth with the Priests the leprosie even rose up in his forehead before the Priests in the house of the Lord , from beside the Incense-Altar ; And Azariah the Chiefe Priest , and all the Priests looked upon him , and behold he was leprous in his forehead , and they thrust him out from thence ; yea he himselfe hasted also to goe out because the Lord had smitten him . And Vzziah the King was a Leper unto the day of his death , and dwelt in a severall house , being a Leper , for he was cut off from the house of the Lord , and Iotham the Kings son was over the Kings house judging the people of the Land. Now to apply this to the present purpose : You make your self as the High-Priest of the Church of England . Now suppose the King of England should doe that , whereby the foundations of Faith and good Manners were shaken : what would your Lordship doe ? I aske not what you would doe , in case you should be the Chiefe Agent and Instrument , a Counceller , a Promoter , and a Contriver of such a thing . For then it were a vaine Question . But suppose you had no hand nor head in it at all , and were a man zealous of Gods glory , and truly pious , and found in the faith , and one that knew well what the foundations of Faith and good Manners are , and when they are shaken , and one that respected more the Kings good and Honour , then your own private ends , and more Christs Kingdome , then any Hierarchy , or spirituall-Temporall Principality on Earth , and one that loved more to speake the Truth to Kings , though you were sure of displeasure , then to flatter and speake pleasing things to the ruine of the State and Kingdome , though for the present it pleased : suppose ( I say ) all this ( for even impossibilities may be supposed ) then tell me what your selfe ( a man of such high Place and Grace in Court , and of so great Power to perswade and disswade ) would doe , when you should see the Foundations of Faith and good Manners to be shaken by the King , or supreme Magistrate . For the very Name of shaking the Foundations of Faith and good Manners , is enough to shake a Mans heart , and cause him to abhorre the very thought of it , if he were not either altogether senselesse , and ignorant what the Foundations of Faith and Good Manners do meane : or knowing them , were not either an open ▪ or secret enemy unto them For what is such a shaking , but a m●king way for the sodaine precipitation of the state of all things into inevitable Destruction , a dissepating of all humane society , a mingling of heaven and earth together in one Chaos of all Confusion ? And therfore , now that we are upon a point of such Moment , as it were the Center , wheron the worlds Globe is pitched , or as the two * Pillars in Solomons Temple , I●chin and Boas , stability and strength , Faith and good Manners being the stability and strength of all true Religion , of humane society , and Civil Politie : it wil be worth our Inquiry a little , what it is to shake these Foundations , or when these Foundations are shaken . And it is possible , that these Foundations may at this very time be shaken in the Church and state of England , and so threaten , if not hasten Ruine ; in somuch as a speedy remedy for prevention , upon the discovery , may be required . You will say , God forbid . What ? God forbid , that in such a Case a speedy remedy should be used ? No , not so , by your leave . Well , what say you then to your Articles of Religion , wherein the Doctrines of Faith of the Church of England , and those of them that are according to the expresse Scriptures , as Gods Grace in Election , Predestination , Salvation , &c. are shaken ? Are they not shaken , and that terribly too by an Edict , or Declaration , so as they doe at the least nutare , et huc illuc f●luctuare , so reele too and ●ro , like a drunken man , as no sober man knows to which side they will fall ? And are not those Doctrines of Gods free and saving Grace in Christ , the foundations of Faith , which are contained in those Articles ? Can you deny this ? Again , what say you to the Two Tables , wherein are contained the Ten Commandements of Gods Morall Law ? Are they not also Foundations ? Yea and Foundations both of Faith , and Good Manners ? For the Foure Commandements of the First Table concern Faith and Religion : the Six of the Second , Good Manners . So much all confesse , and your selfe too . And you say , * Emperours and Kings are Cussodes utriusque Tabulae : They to whom the Custody and preservation of both Tables of the Law , for worship to God , and duty to man , are commited . And That a Booke of the Law was by Gods own command in Moses his time , to be given to the King , Deut. 17.18 . So you . Is it so then ? What say you then to those two Great Commandements , the Last of the First Table , and the First of the Second ? Do they not stand closse together , as those two formentioned Pillars in Solomons Temple , Iachin , and Boaz ? Is not holy Obedience to God in his worship on his own day , as Iachin , the stability of the the Church and Temple of God ? And is not Civil subjection to superiours , as Boaz , the strength of the Common-wealth ? So as when these two Commandements are shaken , are not two maine Pillars and Foundations of Faith and good Manners shaken , and so the Foundations both of Church and Common-weal●h shaken ? What say you to this , ô Great High Priest ? Is it true , or no ? For I must now put you to it You give just occasion . But you answere nothing , si●ence in this Case is consent , and such as proceeds fr●m guilt of Conscience . And how ever , Res ipsa clamat , The thing it selfe proclaimes it , and cleare evidence proves it . For doth not the Edict for Sports ( so often upon fresh occasions mentioned ) declare as much . And doth it not shake the Fourth Commandement , for the sanctification of the Lords Day , the Lords Sabbath-Day ? Which Dispensation of such profane and madde sports , can it consist with sanctification , or any holinesse , or common sobriety of a Christian , or with Christian Profession , or with our Baptismall vow to the Contrary ? much lesse with the direct and expresse immediate solemn sanctification of that day , commanded in that Fourth Commandement ? Is not here then a Foundation of Religion , and so also of Good Manners too , shaken ? For what Good Manners doth our May-pole-dances , and Moris-dances teach us ? Nemo saltat sobrius , could the very * Heathen say , No man Danceth that is sober . And as an English ‡ Author saith , licenced too , but in diebus illis : A Dancer and a mad man different , but in the duration . And to helpe to shake this Foundation yet more , you have licenced ‡ Books , that do unmoralize the Fourth Commandement ( as before ) as antiquated now , and of no force to bind us Christians to the observation of a seventh day , or the Lords day , which we have proved before to be the Rest-day , or the Sabbath day of the Lord our God , Iesus Christ. And did not your Tyranny suppresse all Truth , all your Doctors had been ere now answered to the shame of their Divinity-Profession , and the confusion of their accursed Opinions , and Blasphemies against the holy Truth , and eternall Law of God. Well , here you are charged with shaking this Great Foundation of Faith and Religion . And though my Name be not here to the Bill ( which therfore you wil be ready by another Bill to make a Libell ) yet ( as I sayd before , I say againe ) let the King be but pleased to send forth a Proclamation , commanding the Author of this Charge to come forth , and avouch it before the High and Honourable Court of Parliament , where he shall have a faire , just , unpartiall and honourable hearing , and where your Lordship shall as well stand at the Barre , as your Accuser : and you shall see your Antagonist dare shew his face . But to prevent the trouble of Calling a Parliament , you will answere , this is none of Your doing ▪ 't is the Kings Edict , and of King Iames before him , and now by the Kings speciall command republished ? Is it so ? And therein are the Foundations of Faith and Good Manners shaken ? And that not onely in overthrowing the Morality of the 4 th Comm●ndement by Dispensaton of profane sports , but by dispensing with youth to use their lib●rty on that day without controule of their Superiours ( as Parents or Masters ) who if they shall hinder them the Magistrate shall punish them , and so the 5 th Commandement , which is a Foundation of Good Manners in all obedience due to Superiours , is shaken , if not pull'd down to the ground , as the Aprentices of London were wont on Shrove-Tuesday to pull down Infamous houses ? Is all this so ? Why then did you not step in , as good Azariah , and withstand the coming forth of such an Edict , and tell the King , It pertaineth not to Thee , ô King , to set forth such an Edict , to dispense w●th Gods Holy , Morall , Eternall Commandements , whereby the Foundations of Faith and Good Manners are shaken , least thereby shaking the Foundations both of Church and Common-Wealth , you doe , through Gods just wrath , bring your own Kingdome to suddain ruine . But did you at all interpose your selfe ? Or did you use Prayer and Patience , rather undergoing the Kings displeasure , then being either Agent or Instrument in the publishing of such an Edict ? No such thing . For it was the handsel of your Primacy to publish the Edict , as being the best Office , whereby you could testifie your thankfullnesse for so high a Preferment ? For why should you here leave the King alone in so weighty a Cause , when you tell us * before , that the King and the Priest , more then any other are bound to looke to the Integrity of the Church in Doctrine and Manners , and that in the first place ? And would you now leave the King in the lurch , to doe that , whereby the Foundations of Faith , and Good Manners are shaken , and the Church in Doctrine and Manners corrupted ? But you were an Instrument at least , and that at both end● of the businesse . As for Prayer and Patience , you were willing to leave them to others , that had more need , and could make better use of them : to wit , those poore honest Ministers , who seeing the danger of their publicke reading of the said Booke in their severall Congregations , so straightly imposed by the Prelates , and th●in● the Kings Name , wherein they well understood , that the very Foundations of Faith and Good Manners are shaken , so as their reading of it to their people , would make themselves acces●ary to all the mischiefe that might come thereby , as whereby the wrath of God must needs be greatly incensed against the whole Land : did thereupon refuse to read it , committing the Cause to God in Prayer , and arming themselves with resolved Patience to indure all the Censure , and punishment threatned in the Booke , and left to be inflicted by the Bishops . As not long after the Bishops thunderclap of threatning , they feele the thunderbolt it selfe , by Suspension , Silencing , Excommunication , Dispossession out of their Benefices , Cures , Houses , Freeholds , Dispersion of Family Wife and Children , now exposed to the wide world , and made a Prey to Wolves and Lyons ‡ Here is indeed the Patience and Faith of the Saints . Here is use of their spirituall Armour , Prayer , Patience , Teares , the onely weapons of their warfaire against such enemies ▪ so as if Solomon the Preacher were now alive , he might see his words as truly and fully verified in these times , as ever they were in his , * I returned ( saith he ) and considered all the Oppressions that are done under the Sun , and behold , the teares of such as were oppressed , and they had no Comforter ; and on the side of their Oppressors there was power ; but those had no Comforter . But it is well , that you left the poore soules those weapons , which you could not take from them , but with their lives , Prayer , and Patience . Although how doe you labour to deprive them even of Prayer , when you will not suffer them to pray together , that suffer together in and for the same Cause , but your Beagles hunt them out . And would you not reduce all Prayer , and conjure down the very Spirit of Prayer , by confining it to the prescript letter and form in your Service Book where there is never a Prayer for poore afflicted , and distressed , soules in such a Case , complaining of the Bishops Cruelty , and Tyranny over them . So as you see , they patiently suffer , they use no opposition by force . And yet what say you to one of your ‡ Predecessors , who , when the King would not agree to his Nobles in the casheering of his Favorites , who were his Privy Councellors to the ruine of his Realme ; he being then but Lord Elect of Canterbury , took with him his Clergy , and went to the King , and threatned him , if he would not yeeld in the matter , he would Excommunicate him . Neither ( I suppose ) are you of opinion with once a Brother of Winchester , who in a Book of his , published by Authority , and Printed at Oxford , hath these words : ‡ If a Prince should goe about to subject his Kingdome to a forraigne Realme , or change the forme of the Common-wealth , from Empery to Tyranny : or neglect the Laws establlished by common consent of Prince and People , to execute his own Pleasure : In these and other Cases , which might be named , If the Nobles and Commons joyne together to defend their ancient and accustomed Liberty , Regiment , and Laws , they may not well be countod Rebells . So he . But this by the way . But I have somthing more to say about the shaking of the Foundations of Faith and Good Manners ; though I mentioned it before , but now upon this occasion . And that is concerning Ceremonies of humane ordinance in Gods worship , which being imposed upon mens Consciences , is not onely a shaking of the Foun●ation of Faith , but an overthrowing of it ; for thereby Christ is denyed to be the onely King of his Church . And therfore , as the Kings of Israel did nothing in reforming of Religion and the worship of God , but what was expresly commanded and prescribed in Gods Law : so Christian Kings and Magistrates ought not to doe any thing , no not to impose any one humane Ceremony or Ordinance in Gods service , besides that which is written in Gods word ▪ otherwise the Foundations of Faith is overthrown . Of such moment is the least Ceremony in Gods service , that it is of the substance and Foundation of Faith. L. p. 210. But 't is time to return , For A.C. in this Passage hath been very carefull to tell us of a Parliament , and of living Magistrates , and Iudges , besides the Law books . Thirdly therfore , The Church of England ( * God be thanked ) shines happily under a Gratious Prince , and well understands , that a Parliament cannot be called at All times ; and that there are visible Iudges besides the Law-books , and one supreme ( long may he be , and be hap●y ) to settle all Temporall Differences ( which certainly he might much better perform ▪ if his Kingdome were well ridde of A. C. and his Fellows . ) And ‡ she beleeves too , that our Saviour Christ hath left in his Church besides his Law-books , the Scripture , Visible Magistrates and Iudges , that is , Arch-bishops and Bishops under a Gratious King , to governe both for Truth and Peace , according to the Scripture , and her own Canons and Constitutions , as also those of the Catholicke Church , which Crosse not the Scripture , and the Iust Laws of the Realme . But she doth not beleeve there is any Necessity to have one Pope or Bishop over the whole Christian world , more then to have one Emperour over the whole world . P. It were time indeed for you to return from your Course , when once there is mention of a Parliament For thriving , If you mean , that your Church of England hath of late dayes well thriven , in her prevailing for the seting up of Images and Altars , for bringing in more Superstitions into your Service ; for puting down sincerity , Purity , and power of the true Religion , and of the Preaching of Gods word ; for suppressing the Doctrines of Grace forementioned ; for hampering the Puritans ( as you call them ) by puting down , suspending , and silencing of Godly and painfull Preachers , and by crying down both the Doctrine and Practise of the sanctification of the Sabbath , or Lords day , and by smothering in the birth all sound and Orthodox Books against Popery , and other Heresies , not suffering them to be Printed , and by licencing of Popish Books to be Printed and Publ●shed , and the like : and if this be the way of the well thriving of your Church , whomsover you have cause to thanke , yet surely you have small cause to thanke God ( whose Name herein you doe abuse and blaspheme ; as perhaps your own Conscience may tell you ) as if he favoured such practises of yours , because for a time he patiently suffers and winks at them ; and that in judgement to a sinfull Land , and for tryall of his own servants and people , and for a preparative to your certaine ruine , if speedy repentance prevent it not . For God is not mocked with such thanks ( though he be mocked ) but * whatsoever a man soweth , that shall he reape . How then doth it concerne all Christian Magistrates to look to it , least if they suffer Christs Kingdome to be betrayed into the hands of Antichristian Usurpers , by giving way unto them to doe what they list , while themselvs seem to sleep , they provoke God too much . For as Samuel sayd to the People , ‡ If ye doe wickedly , you shall perish , both you and your King. For my part , though I will not joyne in Prayer with such a Profane Hypocrite , as you are , and an enemy of Iesus Christ , and his Truth ( no more then the Apostle Iohn would be in the same Bath with that Heretick Cerinthus ) yet my dayly Prayer is , and shall be , that God would more and more let the King see , how miserably he is abused , and the Peace and safety of his Kingdome distracted , and indangered , both by the late violent practises which have been held in Church-affaires , and now by the publishing of such a Book as this , so notoriously perillous , or rather most pernicious , and so much the more in these times of troubles about Religion lately sprung up in the Iland of Great Britaine . Which Book , though it make many faire pretences for Peace , yea Peace and Truth : yet in truth it will prove the greatest troubler of Israel , and the falsest friend to true Truth , that the light hath seen these many yeares . This I speake not by conjecture , much lesse out of malice to the Authors Person , but from the cleare evidence of the word of Prophecy in Scripture , in such cases . But how comes your Church of England to be so well seen in State-Mysteries ( I pray you ) as so well to understand , that a Parliament cannot be called at all times ? Or by the Church of England doe you not meane the the Chaire of Catnterbury , as the Church Collective , or representative of England ? For you should better understand such State-matters , especially , for the not calling of Parliaments at all times ( or suppose it were at Notime , or Nevermas , least perhaps it might prove as a Frost to nippe your thriving , and overforward spring ) then your Lordship ? For my part , I am no States-man , and so I leave State matters to States-men , who should best understand them . But if your A.C. and his Fellows be such troublesome fellows , why doe you trouble your selves with them , when a good honest Parliament might ease the King and Kingdome ●oo of that trouble , provided , that good Laws , already enacted , and by the next Parliament ( if ever there shal be any ) quickned by a new Law , to put them in better execution , there may be also a good season to bring forth such Visible Iudges , as without straining the strings either of their Purses , or Consciences , coming clearly to their Benches , and not making them as Banks , but siting Rectè in Curia , they may without feare of any Prepotent Prelate , or Partiality in respect of Persons do Justice . I passe now from the understanding of your Church of England , to her Beliefe , which you also tell us of . She beleeves too . What doth she beleeve ? That our Saviour Christ hath left in his Church , besides his Law-books , the Scriptures , visible Magistrates and Iudges , that is , Arch-bishops and Bishops . How ? Is this come already to be an Article of the Faith of the Church of England , because her Great Metropolitan a little before beleeves it ? Or because Ipse dixit , he said , Christ thought it fitter to governe his Church by Divers Vice-roys , then by One ? Is there such an Infallibility in your bare word , as for the Church of England to establish her beliefe upon ? Certainly this is an Addition to the Articles of the Faith of the Church of England , which in her former dayes she was not acquainted with . Well , for your Arch-bishops , and Bishops we have said ( I hope ) enough ( and perhaps you will say too much ) and desire no more to be troubled with them . Yet I see we must , whether we will or no. For first , here againe you doe most impiously , ne dicam , impudenter , ye blasphemously bely the Lord Iesus Christ , as before you have done more then once or twice , and are not yet ashamed , but rather hardned in your Habit , as being reserved to be confounded . Secondly , as before you would make Christ to be the Author of such Governours and Vice-Roys , as Arch bishops and Bishops , so here , Besides his Law-Books , the Scripture , he hath ( you say ) made you visible Magistrates and Iudges . Surely , That is besides the Scripture indeed ; yea not onely praeter , but contra , not onely besides , but against the expresse Scripture ( as is but a little before proved , that Arch-bishops and Bishops ( though they have gotten a degenerate Beeing , as Mules , in Rerum natura , ) yet should have any Beeing at all in the Church of Christ : much lesse that they should be Iudges at all in spirituall matters , being themselves altogether carnall . And For Arch-Bishops it hath not so much as a Name in Scripture , as your Bishops have usurped that Title from Scripture : and you confesse the Apostles were all equall : in what night then grew up this Mushrum ? And we have before given a touch and tryall , what kind of Iudges you would prove , would men but pin their faith on your White sleeve . But except you can bring some better Authority , then your own blasphemous speech , that Christ hath left such visible iudges to his Church : your Church of England will have but a cold pull of it , when she shal be put to give a reason of this her beliefe , that Christ did so . Or what ? Or why ? For truth and peace . These words are with you as Mel in ore , verba lactis , honey in the mouth , words of milke : but we can discerne by them Fel in Corde , fraus in factis : Gall in the heart , and fraud in actions . But by what means will you procure us truth and peace ? By governing . How , or by what Law , or Rule ? According to the Scripture , say you . Stay there , and govern according to that , for that is the onely way ( were your Pr●laticall Government according to the Scripture ) both to procure and preserve truth and peace But unlesse you can prove ( which you never can ) by the Scripture , and not by your own single-soled bold affirmation , that Christ hath made you Governours of his Church , you shall never perswade us to beleeve , or hope , that you will ever Govern according to the Scriptures . But yet is this all ? Will you be such honest Governours , as you will not go beyond Christs Law-books , the Scriptures ? Nothing lesse . For there follows immediately a dangerous Conjunction Copulative , And. According to the Scriptures , And. And what ? I hope you have no other Law-books to adde to Christs Law-books . Have you ? Produce them . And her own Canons and Constitutions . Nay then Farewell Christs Law-Books . Christ may put up his * Pipes ( as it is said ) When your Canons and Constitutions come in Place . And then farewell Truth and Peace ; your own Canons and Constitutions can make no Room for them . For he that shall hold the truth never so right and firm , and shall transgresse but one of your Canons , what peace ? He shal be put to read the Canon , that is , he shal be shattered to pieces with your shooting off of your Canon . And he that comes under the command of your Canon , is ipso facto brought under the Babylonian and Antichristian yoak , so as not onely his peace is destroyed , but the truth , power , and verture of Christs death , which hath freed his people from the bondage of all humane ordinance ( as hath been shewed ) in Gods worship and service , is overthrown . As also your selfe elswhere saith , ‡ That Peace and Truth are rent by superstitious de●i●es ; from which ( I hope ) all your Canons and Constitutions are not altogether free . How much lesse can that Church be free from most miserable slavery , that puts her neck under the yoak , and her shoulders under the intollerable burthen of your Canons and Constitutions ? Nay , I will say more : If you be the visible Magistrates and Iudges of the Church , as the High Priests , and Pharisees were ( although the High-Priests office was groun●ed upon Divine Ordinance and Authority ) ▪ and had Christ himselfe to stand at your Barre to be judged : though you had not ( as the Jews said they ‡ had ) a Law to put him to death , yet you would find Church-Canons and Constitutions enough , or some new devise , though not to condemn him to be Crucified , yet to Censure him to be Pillorified , and to have his Eares closse cropt , and his blood shed in a great measure , and stript naked , and perpetually Imprisoned and exiled , as being the Arch-enemy of your Hierarchy , Tyranny , Hypocrisie , and all Impiety . And all this you would do by vertue of your Canons and Constitutions , which yet were never ratified by any Law of the Land , or Act of Parliament . But yet seeing you must have your Church-Canons and Constitutions besides Christs Law-Books to govern by : yet the Church of England may think her selfe well appayd , and in some tolerable ( though intollerable ) case , if she have but her own Canons , such as her selfe hath constituted and assented to . For volenti non fit injuria : If the Church of England be willing to be an Asse to her Prelates , as once she was to the Pope , she may . And so she hath her amends in her own hands . If the yoak of Canons pinch her , she may thank her selfe for putting her neck under . I but this is not all . There be other Canons besides , that are not hers , that she must be governed by . What , more Bonds and Fetters yet for thee , poore Church of England ? Yes . As well her own Canons , and Constitutions , as Those also of the Catholicke Church . What are those ? Alas , your Church of England is an Ignoramus in all such Canons , as you call Catholicke . And your Church Catholike you know , and tell us , doth Comprehend that of Rome , and Rome hath innumerable Canons , Cons●itutions , and Decretalls : so as under the Canons of the Catholicke Church , you may bring upon the Church of England all the Canons and Decrees of Trent , all the Popes Decretalls , and the whole body of the Popes Canon Law , so large a field is your Canons and Constitutions of the Catholicke Church . But you qualifie the matter in adding , Which crosse not the Scripture , and the just Laws of the Realme . That 's somthing . But who shal be Judge of that ? Alas , we are never the nearer , if you Prelates be the visible Iudges . For then what Canons or Constitutions shall crosse either Scripture ▪ or Positive Law of the Land , which you shall define and determine to be fit for you to govern the Church by ? What Laws of the Realme shal be just , which crosse one of your Canons ? Did not in a Cause pleaded in your High-Commission , the Popes Canon aledged by the Advocate on the one party , preponderate a Statute of Edw. 6. alledged by the Advocate of the adverse party ▪ so as the Popes Canon carryed the Cause ? So as , while you will be the visible Iudges , you will lead us all in a Circle , and make us so turne round ▪ as we should not know where we are , imagining that all the world went upon wheels . Yea but there is yet one qualification may help at a pinch . For you say , Archbishops and Bishops under a Gratious Keng to governe , &c. 'T is true indeed , that under the shadow of a Gracious King to you , you are imboldened to do all you do . Lastly you say , the Church of England doth not beleeve there is any necessity to have one Pope , or one Bishop over the whole Christian world . And are there not trow you many thousands in the Church of England , which doe not beleeve there is any necess●y of having One Pope , or Arch-Prelate over the whole Church of England , the other world ; as before ? And I beleeve there is no more necessity of the one , then of the other , but that they might be well spared , as Christ will one day not spare them . And ( as I said before ) the Pope by as good a Title may argue a necessity of his being uneversall Bishop over the whole Christian world , as you can ( setting the Law of England aside ) for your being Pope over the whole Church of England . And that upon your own Ground : for you say , The Church of England and the Church of Rome is one and the same Church , no doubt of that ; and The Church of England may find her selfe , where Romes is now , just there : then if so , that both are one , and the Popes Principality more powerfull , then that of Canterbury : and if there be a nccessity , that Canterbury be over the whole Church of England ( which is but a part of the Catholicke ) and that for order and unity : why not the like necessity for the Pope to be supreme over all , for preserving order and unity , seeing your Militant Church is but one ▪ and to make many heads , many Vice-Roys , is to divide the body , and Kingdome , and so make rents in it , which you like not of . But to conclude , I beleeve , and with me all true Beleevers , who have their judgements rightly informed , wherever they be in any part of the world , that there is a necessity of duty lying upon all Christian Magistrates , to exterminate and exterpate the whole Hierarchy and Prelacy , as Antichristian enemies of Iesus Christ , and of his Kingdome , yea and the band of Civil States and people , out of the world For so we read , Rev. 17.16 , 17. A place worthy to be written in the hearts of all Kings Christian. And it is the duty of all true Christians to rowse up the Spirit of prayer in them , and to stirre up the coals of zeale to flame forth in offring up of pure Incense of fervent Prayer , & especially in these times , wherin Satan so rageth , and his Instruments grow so malapert and mischievous , that God would hasten the accomplishment of Antichrists Kingdome , that so the Kingdome of Iesus Christ may be exalted and inlarged , and he alone rule and raigne in his Church . L. p. 212. Somwhat may be done by the Bishop and Governours of the Church to preserve the unity and certainty of Faith , and to keep the Church from renting , or for uniting it , when it is rent . And this ( pag. 198 ) one Pope cannot doe . P. Somwhat ? Why , you tell us immediately before , that the Pope , or a Bishop may perhaps despense in some cases , with the Decrees of a Generall . And this ( I hope ) is somwhat more , then somwhat . Or perhaps at least . And we have shewed before , how you Prelates , do either preserve the Church from renting , or when it is rent , make up the breaches of it , namely by an uniting and confederating against Christ and his true Church , and by labouring tooth and nayle to support and keep safe and sound your Antichristian Hierarchy , which is not truly and properly an unity , but a conspiracie against Christ , from whose true Mysticall body you have made the Great and unreconciliable Rent . And therfore you to preserve the unity and certainty of Faith intire , which , even as you are Prelates , you are altogether Apostates from , and enemies unto ? Or is the spirit of Infallibility , intayld to the Prelates Chaire ? For doth not this necessarily imply either an Infallibility , or at least a greater dexterity , and a more excellent and Divine spirit to be in Prelates , qua Praelati , & Infulati , as they are Mitred Bishops , then in all those , that are no Prelates , when onely by Prelates , though but somwhat , to this purpose , may be done ? But we have shewed before what ability or soundnesse of judgement in divine & spiritual matters we may expect to be in Prelates , in comparison of others , who are both learned , pious , & judicious Divines . L. p. 194. To draw all together , to settle Controversies in the Church , there is a visible Iudge and Infallible , but not living , and that is the Scripture , pronouncing by the Church : and there is a visible and living Iudge , and that is a Generall Councel . P. Here I goe backe a little to fetch in this passage , as fi● here to usher in a many other Passages scattered here and there in your Book , which is hard to reduce to any order or forme . But we must do as we may . And I shall not wittingly offer violence to any part in the least , though somtimes here and there I am faine to pull them in by the head and shoulders . And here , you doe with the * Papists make the Scripture to be but a dead letter ; for say you it is not a living Iudge : no nor yet a speaking Iudge ; but as it is pronounced by the Church . Wheras the Apostle saith of it Zon●o lógos tou Theou . The word of God is living or lively ▪ nor onely so , but e'nergès , effectuall ; as it is before noted And if you will apply this to the Word preached , that 's true too . Although you will not confesse preaching of Gods word to be the Scripture , or yet the word of God. But it must be pronounced by the Church , as the onely mouth of Scripture , and that must be also in the Churches sense . Of which sufficiently before . Yet this you adde to all your other indignities you put upon the Scripture , that you make it a dead Iudge , and so indeed no Iudge at all , as before you plainly tell For if it be blind , as wanting light ; and if it be mute or dumb , and needs the Churches mouth ; and if it be dead , as being not living : Certainly it can be no fit Iudge at all ; except ye will admit of a Judge , that is both blind , and dumb , and dead . As three Romans being sent in Ambassage , one a Foole , an other a Coward , the third having the Gout , Cato told the Senate , they had sent an Ambassage , that had neither Head , Heart , nor Feet . And such a Judge would you make the Scripture . But 't is visible you say . So are your dumb , dead , and blind Images in your Churches they are visible , and very conspicuous , when the Scripture oftentimes can neither be seen nor heard . Now to your Generall Councels . L. p. 192. And surely what greater or surer Iudgement can we have , where sense of Scripture is doubted , then a Generall Councel , I do not see . And pag. 211. The making of Canons , which must bind all particular Christians , and Churches , cannot be concluded , and established , but there ( to wit , in a Generall Councel . ) P. 224. I said , The Determination of a Generall Councel erring , was to stand in force , and to have externall obedience yeelded to it , till evidence of Scripture ▪ or a Demonstration to the Contrary , made the errour appeare ; and untill thereupon another Councel of equall Authority did reverse it . And pag. 226. Now suppose a Generall Councel actually erring in some point of Divine Truth , I hope it will not follow , that this Errour must be so grosse as that forthwith it must be known to private men . And doubtlesse , till they know it , obedience must be yeelded ▪ Nay when they know ( if the Errour be not manifestly against fundamentall verity , in which case a Generall Councel cannot easily erre ) I would have A. C. and all wise men consider , whether externall obedience be not even then to be yeelded . And p 227 ▪ Therfore it may seem very fit and necessary , for the peace of Christendome , that a Generall Councel thus erring , should stand in force , till evidence of Scripture , or a Demonstration make the errour to appeare , as that another Councel of equall Authority reverse it . And ibid. No way must lye open to private men to refuse obedience , till the Councel he heard and weighed . And p. 261. A Councel hath power to order , settle , and define Differences arisen concerning Faith. This power the Councel hath not by an immediate Institution from Christ , but it was prudently taken up in the Church , from the Apostles example , Act 15. And ibid. If the Councel be lawfully Called , and proceed orderly , and conclude according to the Rule , the Scripture , then the D●finitions therof are binding : but not from calling another Councel to reverse or abrogate the former Asts upon just cause . P. 346. 'T is true , that a Generall Councel de pace facto , after 't is ended , and admitted by the whole Church ▪ is then Infallible , for it cannot erre in that , which it hath already clearly and truely determined without Errour . After 't is confirmed , 't is admitted by the whole Church , then being found true it is also Infallible , that is , it dece●ves no man. And p. 347. For a man upon the pride of his own Iudgement to refuse externall obedience to the Councel , was never lawfull , nor can error stand with any Government . P. 357.358 . Christ did just intend to leave an Infallible certainty in his Church , to satisfie either Contentious , or Curious , or presumptuous spirits . And therfore in things not fundamentall , nor necessary , 't is no matter if Councels erre in one , and another , and a third , the whole Church having power and meanes enough to see ▪ that no Councel erre in necessary things , &c. If it erre in things necessary , we can be Infallibly assured by the Scripture , the Creed , the 4. first Councels , and the whole Church , where it erres in one , and not in another . And pag. 360 For one Faith necessary to Salvation , a most infallible certainty we have already in the Scripture , the Creeds , and the 4. first Generall Councels , to which for things necessary and fundamentall in the Faith , we need no assistance from other Generall Councels . P. 378. I submit my Iudgement with all humility to the Scripture , interpreted by the Primitive Church , and upon new and necessary doubts , to the judgement of a lawfull and free General● Councel . And , I absolutely make a lawfull and free Generall Councel Iudge of Controversies , by and according to the Scripture . And p. 386. I have expresly declared , that the Scripture ▪ interpreted by the Primitive Church , and a lawfull and free Generall Councel , determining according to these , is judge of Controversies . P. Thus in your Commending of Generall Councels , you are very large , that I may not say lavish too . And surely in one respect especially you have great Reason : for your Generall Councels must consist of Prelates onely : so as in exalting Generall Councels , you magnifie your Prelacie . But I remember a saying of Basill , that in his Observation ▪ he never knew any good to come of Generall Councels of Bishops , who when they met in Councel , were more zealous and eagre for their own particular Honours and Dignities , then of the Church of God. And as Bernard saith Totus fervet Ecclesiasti●us zelus sola pro Dignitate tuend● : All the zeale of Church-men is inf●amed altogether for the advancing and upholding of their Dignity . But let us now take a briefe view of your words , which we will collect and reduce to certain summary Heads . First , That Generall Councels are the supreme Iudge of the sense of Scripture , when and where 't is doubted , p. 192. Secondly , that the Canons and Decrees of Generall Councels bind all Christians of necessity , p. 211. Thirdly , yea though Generall Councels determine Errors , yet that requires at least externall obedience . Fourthly , That Generall Councels erring in some points of Divine Truth , yet you hope it will not be so grosse , as to come to the common view : or if it doe , yet obedience must be yeelded , p. 226. onely except the Error be not manifestly against the fundamentall Verities . Fifthly , That a Generall Councel hath no power from Christ to be Iudge in Controversies , but the Church prudently tooke it up from the Apostles example , Act. 15. Sixtly , That the Difinitions of Generall Councels bind , being according to the Rule the Scripture : yet that those may be reversed by an after-Councel . Seventhy , A Generall Councel in things clearely and truly determined , cannot erre , but in that is infallible . Eightly , That it is pride not to obey the Councels , Difinitions , yea unlawfull , and not standing with any Government . Ninthly , That Christ intended to leave an Infallible certainty in his Church , but not to satisfie contentions , or curious , or presumptuous spirits . Tenthly , That it is no matter if Generall Councels erre in one , two , three &c. things not fundamentall , nor necessary . Eleventhly , That for necessary Faith to Salvation , we have an Infallible certainty in the Scriptures , Creeds , and 4. first Generall Councels , to which for things necessary we need not the Assistance of any other Generall Councel . Twelfthly , That the Scripture interpreted by the Primitive Church and Generall Councels , is the Iudge of Controversies , whereunto you professe to submit in all humility . Thus these 12 Conclusions be as the 12 Articles of your Faith. But now let 's a little examine what Truth or Force there is in all these . I confesse some of them are somwhat coincident , and like Brookes fall one into another , but all have their Confluence into your Generall Councel , as one maine Ocean . But we will take a say of each , as they run along . For the first , and so the rest , which have any generall concurrence with it , I deny , that a Generall Councel is a sufficient , and competent Iudge of Controversies in matters of Faith. My Reasons are these . First , Because Generall Councels consisting of Prelates , and more especially in these latter times , are so much the unabler to judge of the sense of Scripture , where 't is deep , or doubtfull . As Nicolaus de Clemangus in his Tract De Concilus Generalibus , discourseth very largely and pregnantly of this very Circumstance , shewing , that Prelates are none of those , to whom God doth reveale the mysteries of his will in his Word , which are altogether spirituall , but Prelates are carnall , proud , ambitious , covetous , minding the things of the world . His whole Discourse is worth the Reading . And * Arelatensis Arch-Bishop of Arles in France , in the Councel of Basil , said that they had no zeale , nor love , nor knowledge of the Truth , but every one would be of his Kings Religion , and was ready to say as his King would have him ; and that the poore Priests were those , by whom the Truth was upholden . And ( not to goe farre from home ) If a Generall Councel were assembl●d of such Prelates as you are , who have no savour of , and lesse favour to the Truth , having bewrayd in this your Book ( besides your usuall practises ) how contrary your spirit is to Christs spirit and wisdome : Certainly ( asmuch as in you were ) you would bring utter confusion upon the world , in seting up and establishing your Babilonish Faith and Religion . And I have noted before , how the poore in spirit , such as feare the Lord , are those ‡ Eagles Christ speaks of , whose eyes are sharpest to pierce into the Mysteries of the Scriptures , as having Gods holy Spirit to guide them into all Truth . Heare what the wiseman saith , ‡ The rich man is wise in his own conceit : but the poore that hath understanding searcheth him out . I leave it to your Application . And Christ § rejoycing in Spirit , saith , I thanke thee ô Father , Lord of heaven and earth , that thou hast hid these things from the wise and prudent , and hast revealed them unto babes : even so Father ; for it seemed good in thy sight . Againe , Prelates , especially such as your selfe , are taken up with State-matters , and all of them generally with their worldly affaires , and great Revenues , so as they have little leasure so much as to thinke of Divine matters , or to care for the state of mens soules , or to seek to advance Christs Kingdome , as being † a'pellotriomenoi tes politeías tou Israèl ( as the Apostle speakes ) Aliens from the Common-wealth of Israel . Yea even those , that have good learning and judgement in Divinity , which they had before they were Prelates , after they come once to be Prelates , they are so choked with the world , and so over-awed with the servile feare of man , that they dare doe nothing for the Truth , especially in a time wherein it is openly opposed and oppressed , but are willing to sleep in a whole skin , and to let Religion and Faith sinke , or swimme , so they may injoy their Lordships , and fill their Coffers . Againe , suppose a Generall Councel of Prelates were called ( for the purpose ) to judge and determine of the Controvesie about the Calling of Prelates , whether it be Iure divino , by Divine Authority , or no ( as it was in Question and agitation in the Councel of Trent ) would not such a Councel trow you be Partiall in their own Cause , and Define with one voyce , That Prelates are an Order , and of a Calling Jure divino , and that Christ thought it fittest to governe his Church by such visible Iudges and Vice-roys . Or , if the Controversie were , whether the Church alwayes collective in the Prelates , have power to ordaine Ceremonies in Gods service , to the Obedience and conformity whereof all mens Consciences are bound ; by which Imposition Gods people come to loose that liberty , which Christ hath purchased for them , and Christ should lose his Royall soveraignty as King in his Church ( as before is shewed ) it is not easie to Divine , what the Difinition of such a Councel would be ? Or is there any Question to be made , but that without any more adoe , they would Order , Determine , Define , and Conclude , that Prelates the Church Collective , have power to ordaine what Ceremonies they please in the worship and service of God , which shall bind all mens Consciences , to the necessary obedience , and observation therof ? Would they herein have any respect to Christian liberty , or Christs Prerogative ? Would they not with the Scribes , and Pharisees and High Priests in their Councel , condemn Christ , for his Title of King of the Iews . And because you are so much for a Generall Councel , as Iudge in Controversies , What say you to the first Generall Councel of Nice , wherein there were above 300 Prelates ( as I remember ) Had they not all consented to the making of a Decree for the establishing of a * Doctrine of Devils , to wit , forbidding Marriage to all Ecclesiasticall Persons , had not one man Paphnutius , and he an unmarried man too , stood up , and withstood such a Decree , shewing by many Reasons and Arguments from Scripture and otherwise , how wicked and cruel such a Decree were . So early began the Mystery of Iniquity to bud forth , and that in the most Ancients , and in the very Prime or first Generall Councel , wherein these Fathers , the Prelates were so piously zealous ( though ignorantly ) to lay the foundation of a generall Aposticie from the Faith , in establishing such a Doctrine of Devils , as the Apostle calls it ; of which suffciently before . Yet by your Doctrine , If that Generall Councel of so many Prelates had determined it , and ratified it by Decree , all Priests then were bound to obedience , untill another Generall Councell , equall to that , should reverse it ; which should have been long enough , when every Age grew successively worse then other . And thus in the very first , and best Generall Councel ( after the Apostles ) a Doctrine of Devils should have been ratified , and therein an Apostacie from the Faith , and all men must have yeelded obedience , at least externall ( enough to keep all your Priests from Marriage ) and so all Prelates and Priests should so quickly have proved a Generation of Apostates from the Faith. Againe , if you have a Generall Councel , you must not ( according to the Councel of Frier Franciscus à S. Clara ) admit of any Puritans , or the precise Party of the Reformed Churches beyond the Seas , no not such as you call Puritan Bishops . For you see what one wise and honest man did in preventing so wicked a Decree of a whole Generall Councell of many Prelates . And assure your selfe , were there but a few sound Puritans admitted to your Generall Councel , and might have free liberty to speake , you would not be able to resist the evidence of Truth , which they should bring in , as Arelatensis told the Prelates in the Councel of Basil , concerning the poore inferiour Priests . But if you shall exclude the Puritans ▪ and so all Reformed Non Prelaticall Churches , out of your Prelaticall Councel Generall , how should it be a Generall Councel ? But I cry you mercy , Puritan Reformed Churches are already by you doomed for no members of your Catholicke Church , whereof and wherein yours and Romes Church are one and the same , and therfore as Heathen , they ought to be shut out for Wranglers , as they were from the Councel of Trent . Another Reason against a Generall Councel , being Iudge in Controversies is , because all sound and Orthodox Divines , both Ancient and Moderne , both Forraigne and Domesticke in the Church of England formerly , with all the Orthodox Fathers in this point , have held , professed , and beleeved , That the holy Scripture is the sole sufficient Iudge in all Controversies of Faith. And for proofe hereof , What say you to Dr Whitakers Lectures against Bellarmine and Stapleton in this Point ? Or how do or can you answere any of his Arguments drawn from cleare Scriptures , and Testimonies from the Ancient Fathers . But it seems you have not been acquainted with him , as not once mentioning him in all this . For that were besides your Purpose . But you will except against him , as a Puritan , which is a sufficient confutation with one puffe of your mouth . And so you doe all honest , sound , learned , Religious , Orthodox Divines whatsoever , whom particularly to alledge here , would but make your stomacke rise , and so I passe on to the rest . Secondly and Thirdly , and againe , and againe , I deny , that the Decrees of Generall Councels , bind any true Christians Faith and Conscience , so much as to outward obedience to any one Ceremony ; as before . Yea though your Councel Decree according to the Scripture , yet jure proprio , and absolutely of its own Authority it binds not the Conscience . That 's proper and peculiar to the Scripture alone immediatly , the onely binding Rule of Faith and Conscience . How much lesse doth a Councel bind in a matter of error in a point of Faith ? This is such an abominable point of Divinity , as never any Arch-Prelate of Canterbury since the Reformation and ( I presume ) before , ever uttered . Divinity , say I , yea Divinity Diabolicall , and monstrous Impiety , and Antichristian Tyranny , to be hissed out by all that beare but the bare name of Christians . And this Answereth also to the Fourth , which is as full of ridiculous absurdity , as of impious folly . You hope ( forsooth ) that a Councels errors will not be so great as all men shall discerne them . That may well be , when many thousands take no notice at all of any such Councel Decrees . And how many men have not the eyes to discern even the grossest errors ? How many in the Church of England doe discerne the grossenes and danger of your seting up of your Altars in all the Churches of England , as namely , that it is a denying of Christ the onely Altar , And the bringing in of the Popish Priesthood , and sacrifice ? But what if you could in a Provinciall Councel of Canterbury make a Decree for seting up , and worshiping of Altars , as you doe , and that all men did see the grossnes of it ? Would the sight of it exempt them from at least externall obedience , being once defined in that your Synod ? And so of a Generall Councel , for universall obedience . No , the knowledge of the grossnes of the error will not serve their turnes , to excuse them from obedience . For you tell us , We must notwithstanding yeild obedience . If so , surely it were the safest way then for men to close their eyes , that they may not see at all , and so yeeld blind obedience to your Decrees , pinning their soules ( as I said ) to the Prelates Innocent white sleeve , to be led blindfold to hell , then seeing and knowing , to sin against their Conscience , in yeelding obedience . But how ever , seeing , or not seeing , hang , or be damned , the Decree of a Generall Councel , even in point of error in the Truth , yea though men know it to be against Gods word , must be universally obeyed , till evidence of Scripture or a Demonstration to the contrary made the error appeare , and untill thereupon another Generall Councel equall to that , did reverse it . Which may be long enough , before all these things concurre . What ? Must the Decree of the seventh Generall Councel , the second of Nice , for the worship of Images bind all men to Obedience , till another Generall Councell equall to that , upon Demonstration to the contrary , shall reverse it ? Or must the Decree of the Councel of Lateran under Pope Innocent 3. for Transubstantiation , be beleeved and obeyed by all men , at least in externall obedience , to worship the Altar and Hoast till another Councell equall unto that shall reverse it ? Or must the Decree of the Generall Councel of Constance ▪ for the taking away of the Cup in the Sacrament from the People , bind all to obedience , till another Councel equall unto that shall reverse it ? Or lastly , shall the Decrees of the Councel of Trent ( which calls it selfe a Generall Councel ) ratifying the worship of Images , Transubstantiation , and the taking away of the Cup , wi●ing the Peoples nose of it , besides all those other damnable and damning errors against the cleare Truth and Faith of Christ , bind all to obedience till another Councell equall to that shall reverse it ? Then certainly all Papists , by your sentence , are bound to be damned . Nay , are not you and your Church of England bound to obey all those Decrees of Former Generall Councels , as that of the second of Nice , for worship of Images , not yet reversed by a Generall Councel equall to that , though by a Councel at Frankford called by Carolus Magnus , Emperour of the West , that wicked Decree was condemned . But the Decrees of this Councel are smothered , and kept in hugger mugger , as being outfaced by such a prevailing generallity of unblishing Images , and so have lost their place among the Records of the Councels . And besides , that Councel at Frankford was not for generallty equall to that of Nice under that wicked Empresse Irene . Which being so , and so , that Decree of Nice not yet reversed , why ( say I ) doe not you obserue your own Rule in obeying that Decree , in worshiping of Images ? Or why at least ( though you here write somthing against them to some small purpose , as coming neare to Idolatry ) doe you not yeeld externall obedience , in doing corporall Reverence to those Images you have set up , onely reserving your internall worship , and keeping your Faith to your selfe ? But to satisfie us for that , you have over or upon your Altar in your own Chappel at Lambeth sufficient Images and Crucifixes , which , when you doe honour and homage to your Altar , can●ot but participate of it . And againe the Councel of Constance being a Generall Councel , and the Decree therof for the Cup being not yet reversed by another Councel equall to that : And seeing your Church of England is one and the same with the Catholick Church when it was represented in that Councel : why doe you not presse your Doctrine unto Practise in your Church of England , telling them that they are all bound to the obedience of that Decree of the Councel of Constance , for the taking away of the Cup in the Sacrament , at least they are bound to externall obedience , not to drinke of that Cup till another Councel equall to that , shall reverse that Decree , which hath not yet been ; but on the contrary the Generall Councel of Basill since that hath ratified that Decree of Constance , notwithstanding all the Bohemians supplications and demonstrations to the contrary ? But you will say , you have here in your Book made a demonstration both against worship of Images , and the taking away of the Cup. But this will not free you from externall obedience to the Decrees of the said Councels , till another Councel thereupon equall to those shall reverse them . Therefore by your own Doctrine you have put upon your selfe and Church a necessity of externall obedience to the said Decrees , from which because you cannot otherwise be exempted , how doth it concerne you , and your Church of England too ( if indeed you desire to be freed from the obedience of those Decrees ) to use all meanes for the expediting , and speedy calling of a Generall Councel , to reverse the said Decrees ? And so much the rather now , when you have made such Demonstrations against those said Decrees , as being against Truth , which therfore you cannot obey , without offering manifest violence to your Conscience . And if your Protestants of the Church of England shall aledge , that these Errours , Heresies , Idolatries , Sacriledges , have been cryed down by one unanimous voyce of all Protestants , and in particuler , by the established Doctrines of the Church of England , yet your Doctrine tells them still , that being never yet reversed by a Generall Councel equall to those wherein they were Decreed ; and seeing that the Reformed Churches beyond the Seas are no true Churches , for fault of Prelates ; And the Doctrines of the Church of England are declared to be doubtfull : therfore your Doctrine stands in force still , that externall obedience at least must be yeelded of all . Otherwise , it cannot stand with any Government , as you tell us here . But how stands it with Faith , with Conscience , with Scripture , with the Apostle , that a man is bound knowingly to obey an Errour in the Faith ? For the Apostle saith , * whatsoever is not of Faith is sinne , that is , whatsoever a man doth against his Conscience , is sinne . So as you hereby teach men directly to sinne against their Consciences , and all to uphold the Credit of your Prelaticall Government and Decrees . Thus the Church of England may see what an Oracle she hath got in the Chaire of Canterbury . To the Fift , A Generall Councell hath not power from Christ immediately to be Iudge in Controversies . Imediately ? No nor mediately neither , nor any way at all . For it is denyed , that your Generall Councel of Prelates are lawfull , seeing all the members of the Councel are neither visible Iudges , nor Vice-Roys , appointed and allowed by Christ to Governe his Church , as hath been proved ▪ Now if all the members of your General● Councel be of no Authority Divine , then neither your Generall Councel it selfe , with all the Decrees of it . For there is ●he same reason of the whole , and of all the Parts . Christ then will not have his truth to receive Testimony , much lesse subject his word to the Judgement of those , who are usurping Tyrants , and enemies of his word , and especially since Antichrist hath prevailed , * Christ would not receive testimony from the Devils that they knew him . No more doth he allow ‡ any of Sathans Ministers , false Apostles , to be Iudges in Controversies of Faith. And you confesse , A Generall Councel hath no power from Christ Immediately ( at least ) to be Iudge in Controversies . Whence then hath your Generall Councels this power ? Th● Church ( say you ) prudently tooke it up from the example of the Apostles , Acts 15. Prudently tooke it up ? Nay surely rather , you craftily stole it . You took it up where it was not layd down , for you to take up , and so to abuse . But you have Prudently , that is Politickly and presumptuously taken up , that is , usurped that power which was never given you , nor yet by any Apostolicke Legacy left unto you , seeing you are neither their h●ires , nor successors , nor Executors , nor Administrators , nor Assignes of the Apostles , but ( in one word for all ) meere Usurpers . Yea though by the Name of Church we should understand ( which you doe not ) the true Church of Christ successively after the Apostles in all Ages ; yet she hath learned another gates Prudence , then to take up such an example from the Apostles , as is neither warrantable for her to doe , nor imitable ▪ For the Apostles , a● they had their Immediate Calling from Christ , so by him they were immediately inspired with the Holy Ghost , so as then judgement in all matters of Faith was infallible . But the succeeding beleevers had not the like fullnesse and abundant measure of the Spirit , as to make them competent and sufficient Judges in matters of Faith , on whose judgement men might infallibly rest their faith , and settle their Conscience . Yea it pleased the wisdome of Christ to give that fullnes of his Spirit to his Apostles , that being thereby led into all Truth , they might , not onely preach that truth to that present age , wherein they lived , but also leave the same truth written to all succeeding Ages of the Church of Christ , to be guided and directed by that Truth in the Scripture , as the sole competent , and every way sufficient and compleat Iudge in all controversies and matters of faith whatsoever . Againe , that particular Example of the Apostles ( Acts 15. ) was an A per se. It was a particular Act proper onely to that present occasion , and not to be stretched to aftertimes , when the Church should be settled . For that very determination of the Apostles , was but proskairos , for that very season , to compose some Differences arising between the Iews and Gentiles , newly converted to Christianity . And the Apostle Iames layes this for the ground of the Determination or Decree ; * Moses ( saith he ) of old time hath in every City those that preach him , being read in the Synagogues every Sabbath day . Here is the occasion of this Assembly , the mixture of the Iews living amongst the Gentiles . And though the Gentiles converted were free from Jewish ordinances , yet the Iews being offended at it , and not yet strong enough in the faith , and pressing the Gentile Christians with Circumcision ; hereupon the Assembly met , and by the speciall and immediate assistance and guidance of the Spirit of God , determined what was fittest to be done for the present necessity . And the determination was , that those Christian Gentiles should abstaine from Blood , and strangled , and Idoll-offerings , and Fornications . And this Decree lasted no longer , then the present occasion required . Though to abstaine from Idoll-offering and from Fornication ( so frequent among the Gentiles ) is perpetuall , according to Gods Morall Law : but abstinence from Blood , and strangled was a Ceremoniall Law ▪ and so was not to outlast that time , of the Iews tendernesse . For otherwise all the Leviticall Ceremonies were abrogated in Christs death . And yet for that time and occasion , these abstinences were called Necessary things , that is , onely in regard of the occasion ; though to abstanain from Idoll offerings , and from Fornication we are for ever and to all necessary . But now this example ought not to be drawn into a Rule , no not to the true Church of God , and to the Ministers of his word , or to any humane power , to impose what Ceremonies they please upon the Consciences of Gods people . This did not the Apostles . What they did here , was by the Holy Ghosts direction , and for the occasion aforesaid . And such an evidence can no Generall Councell of Prelates shew us . And in a word , you that have so prudently taken up that Power for Generall Councels to be Iudges in Controversies of Faith from the example of that Councel of the Apostles , Acts 15. doe you truly conforme to the pattern of that Assembly ? You must understand that that Assembly , or Councel consisted not of the Apostles alone , but also of the * Elders , the Presbyters ; nor onely so , but also of the ‡ Brethren , the beleevers , who were also members of that Assembly , and who with the Apostles and Elders are mentioned in the Epistle , as whose joynt Assent was to the Decree . Here was then a Compleat Pattern of a Generall Councel , when the Ministers and Brethren , the people are the joynt body of the Councel . For otherwise , how is it a Generall Councel , if it consist of the Ministers alone ? So as that 's a true difinition of a Generall Conucel , which consists Generally of the Ministers and People together . But you have prudently left out of your Generall Councels , not onely the People of God , but also his true Ministers , the Presbyters ; these you shut out , not onely from your Councel , but also from your Catholicke Church , as not members of it ; as they are not indeed . So as your Generall Synod or Councel , may truly be called ( how prudently soever you have taken it up ) as that second Councel of Ephesus was , lustrikè ▪ a stollen Councel . Thus though you Prelates would be thought to be the Apostles successors , and propose their example here , yet in nothing do you follow them , no not in that , which you say you have here prudently taken up from their example : But your prudence is no other ▪ but to make the Apostles states for your tyranny while you Challenge the office of being the sole Iudges in Controversies of Faith ▪ and of the Scriptures too , which not even the Apostles themselves did ever take upon them , though they had the Spirit of Christ , which you have not . To the Sixth , it is answered in the former . For Difinitions of your Generall Councels , though they be for the matter according to Scripture , yet doe they not bind , as the Councels Difinitions ▪ Gods word in and of it selfe onely bindeth , as is said before . Nor doe your Generall Councels bind , for the manner and forme , which is ever false , seeing they are not such Councels , as the Scripture alloweth And againe , neither doe they bind , because they are alwayes fallible , because never Infallible ( by your own confession ) and they are often erronious , as you also confesse . And therfore as when false , they bind not , so neither when true , are men bound to beleeve them , as he that is accustomed to lye , is ever suspected , although he somtimes tell truth . For the Seventh , it is as ridiculous , as some of its fellows ▪ For you say , That in things truly determined by the Councel , being done , In that , it cannot erre . Which being understood in the most perfect sense of the words , is as if a man should say , He that tells the truth , being told , therein he cannot lye . But yet things may be said to be truly determined , which yet being so determined , may be said to be erronious . For a thing may be said to be truly Determined , quoad externam formam & modum determinandi ; when the externall forme and manner of the Determination is observed : And yet quoad materiam ipsam determinata ▪ in regard of the matte● and thing it selfe determined , it may be false and erronious . As those * 400. Prophets in the case of Ahab , did truly consent with one unanimous voyce ; but yet it was a lye , which they truly consented in . So a thiefe may be said to be a true man , in respect of the substance of a man , or truly to live , because he liveth , yet he is a thiefe , and lives a lewd life . So your Generall Councel may observe all its accustomed forms and manners of Determining matters by voyces , and the like , yea and also may do it according to the letter of Scripture , as they take , and interpret it , and yet the thing so determined may be erronious ; because they mistook and misinterpreted the Scripture . So as neither in this speech of yours is there a truth . Or doe you meane , being rightly after your manner done , hath it some vertue ex opere operato , not to erre ? Or do you mean , That so being once done , for the manner , it must not for the matter be questioned , but then , right or wrong , must be obeyed as truth ? And againe , your expression is very improper , to say , of a thing already done , and past , It cannot erre . Non posse , or possibility is properly of a thing not yet done , So as you should have said , A Generall Councel in the things so and so done , hath not erred , nor cannot erre . But who shall reduce your words to reason , or free them from being ridiculous ? For , Perlectum admissi , risum ●eneatis amici ? Can any refrain laughter that reads your words ? Or from saying , They are as a fooles coat made up of sundry pieces and sundry colours For thus they are framed ; 1. 'T is true , that a Generall Councel de post facto , after 't is edded , and admitted by the whole Church , is then Infallible . 2. The reason , For , it cannot erre in that ▪ which it hath clearly and truly determined without errour . 3. After 't is confirmed , 't is admitted by the whole Church . 4. Then being found true , it is also Infallible ▪ that is , it deceives no man. Is not here Mira verborum complexio , as the Orator saith , A ridiculous babling ? Or as the Poet saith , is not this Humano Capiti Cervicem sungere equinam ? to paint a mans head standing upon a Horses neck ? Would ever any man have spoken thus , that had not first bid adieu ●o common Sense , Reason , Judgement ? And if the Reader require a larger Commentary , let him but read the words over againe . To the Eighth I answere , It is not in it selfe pride , not to obey Councels , Difinitions ; and much lesse , when a man knows them to be erronious . Nor is it against any Iust and Godly Government ▪ but onely against that which is Papall , Antichristian , Tyrannicall . And is it not high and Antichristian pride , to impose Difinitions of Generall Councels of Prelates , yea even when they are erronious , and known apparently to be so , yet to be as Gods own holy Commandements necessarily obeyed of all ? This is the highest and most Diabolicall Tyranny in the world , thus to bring into bondage the faith , soule and conscience of men to a necessary subjection to errour and falshood . Yea , thus not to obey , you call it also unlawfull . Unlawfull ? By what Law ? Or what Law either of God , or of any lawfull Authority of Man , or of Civil state , is here broken ? Are mens lufts a Law ? Or are your Prelaticall Councels any true Generall Councels ? Generall they may be , in respect of Prelates , but Generall they are not in respect of the true Catholicke Church of Christ , the Body whereof is not represented in your Generall Councels : as is shewed before . No nor is your Generall Councel Generall , in respect of the Catholicke Church , whereof you call your selfe the representative body . For the lay-people are not admitted into your Councel , nor any to represent them : therfore it is not Generall : therfore not to obey the difinitions of it , is it unlawfull ? And suppose the Councel were lawfull , are the Decrees therof to be obeyed , when erronious . To the Ninth : That Christ intended not to leave an Infallible certainty in his Church , to satisfie either contentious , or curious , or presumptuous spirits . Here is one thing expressed , and another implyed : the thing expressed is negative , Christ intended not , &c. the thing implyed is affirmative : That Christ intended to leave an Infallible certainty in his Church . And sutable hereunto are your precedent words ; There is , there can be no necessity of an infallible certainty in the whole Catholicke Church , and much lesse in a Generall Councel , of things not absolutely necessary in themselves , Which words imply this Affirmative , That there is a necessity of an infallible certainty in the whole Catholicke Church of things absolutely necessary in themselves So as here also , it is all one , as if you had said thus : Christ intended to leave an infallible certainty in hi● Church , but not to satisfie either contentious , or curious , or presumptuous spirits . Oney you doe still in such things of this na●ure , prudently avoyd the plainer and least deceitfull way of expressing your selfe ▪ Now what Christ intended , he certainly performs and makes good . But to that your Imaginary Catholicke Church Prelaticall , I deny , that Christ ever intended to leave an infallible certainty . For to such he never made any such promise . And therfore you cannot say , and say truly , That Christ intended that . For you are no part of his true Church , as having no calling from Christ , as before is proved . And you your selfe confesse in many places of your Booke , that the Authority of your Church is not Divinely infallible : And for instance , you make your present Church Authority , in inducing beliefe of Scripture to be Gods word , to have a prim● place in things absolutely necessary in themselves ; and yet you confesse , that this Authority is not Divine and infallible . So here is a Contradiction , which I leave with you to reconcile . Againe , you tell us before , that our Saviour Christ hath left in his Church besides his Law-books , the Scripture , visible Iudges , to wit , Arch-Bishops and Bishops . And of such are made your Generall Councels , Ergo , of necessity Christ must intend to leave unto you an Infallible Certainty in judging Controversies of Faith. For the Scripture you deny to be a compleat and sufficient Iudge in doubtfull cases ; and that in such cases the visible Iudges , the Prelates in a Generall Councel are to determine . Now if you have not certain infallibility of Judgement , in what case is the Church ? Then it may be said , as * Bellarmine and other Jesui●es say , Christ hath provided very ill for his Church , if he had not left a visible Iudge , and withall a certaine infallibility unto him , to determine controversies of Faith. This he speakes of the Pope ; and upon the very same ground , that you doe for all Prelates in a Generall Councel . And the ground is , that you and they both deny the Scripture to be sole Iudge in Controversies of Faith. Well then , what say you ? Doe you confesse this , that you have this Infallible certainty ? If you say you have it not ( as you do ) and yet you will be the true Church of Christ , then you bely Christ , both here , saying He intended to leave it : and before , in saying , He hath left you to be visible Iudges : For had he intended to leave such an Infallibility certain to such a Church , as you speake of , and to leave such to be visible Iudges , as are Archbishops and Bishops : then certainly he would have given you such an Infallible certainty , as wherby you should have been qualified and furnished , to be sufficient and competent Iudges , whose Judgement should be such in matters of Faith , as men might secretly and safely rely , and rest their Faith upon . For otherwise if you have not this Infallibility , but that somtimes at least , and that in weighty Controversies you might erre in Judgement , then men should have no more ground whereon to settle their Faith , then the Dove in the Deluge had to set her foot upon , you have so covered the Scripture as with a Deluge of Criminations , as to be no sufficient Judge in Controversies of Faith. And you confesse ( ibid ) That a Generall Councel ( which is an Universall Assembly of Prelates , and Grand Bench of visible Iudges ) is not of infallible credit , but that they may erre , yea and possibly manifestly too against fundamentall verity , as pag. 226. So as if the Scripture be , though Infal●ible , yet not living , but a dead Iudge , that cannot speake , or pronounce the sentence : And if the Prelates , the visible living Iudges , have not infallible certainty , nor a Generall Councel infallible credit in their Decrees ; you leave the Church in a most perplexed case . Whither shall she goe in all her doubts ? To what Judge or Oracle for resolution ? To the Scriptures ? That 's dead , and cannot say , Mum· To a Generall Councel of Prelates ? That 's of no certain credit ; their Judgement is not infallible ; yea not in fundamentall Truths . Alas , poore Church , what wilt thou doe ? What wilt thou doe ? Why , surely , beleeve none of all these false Prophets , no not all of them together , when assembled in a Generall Councel , for they may and will miserably deceive and seduce you , if you trust to their Judgement . Whither then ? To the Scripture . But it is dead , say they . They are false Prophets , and blind guides : beleeve them not : follow them not . * Search the Scriptures , as Christ bids you . ‡ To the Law , and to the Testimony , if they speake not according to this word ; it is because there is no light in them . Art thou not Christs Spouse ? Then heare Christs voyce , the Scripture . Say with the Spouse in the Canticles : ‡ Tell me , O thou whom my soule loveth , where thou feedest , where thou causest thy flocks to rest at noone : For why should I be as one that turneth aside by the flocks of thy companions ? To whom Christ , her beloved Spouse , answereth , § If thou know not , O thou fairest among women , goe thy way to the footsteps of the Flocke , and feed thy Kiddes besides the shepheards Tents . Here the true Church , Christs Spouse , in her perplexities , and doubts , wherein she is like to loose her selfe , goes to Christ , to her shepheard , and asks of him , where he feedeth , where he causeth his Flocks to rest at † Noon , where his Congregations may find a shady layre , rest , and refreshing from the meridian heat of Persecutions ; or her Faith find rest in doubtfull cases of Faith , or Conscience . For why ( saies she ) should I be as one , that turneth aside by the flocks of thy companions ? Why should I be uncertain and unsettled in depending upon the guidan●● and conduct of false shepheards , such as pretend to be as thy fellow-shepheards , that sit as God in the Temple of God , shewing themselves to be God , equall to thee in power and Regall Authority over thy Kingdome and Church , making what Laws they please , in binding our Consciences and that even to their erronious Decrees ? To whom Christ Answereth , If thou know not ( O thou fairest among women , although despised by men ) goe thy way forth by the footsteps of the Flocke , to the green * Pastures , and the waters of comfort ; the Scriptures where my flocke doth ordinarily find pasture . ( ‡ For man liveth not by bread onely , but by every word that proceedeth out of the mouth of God ) there thou shalt find the true Pasture , by the footsteps of the flocke , by the continuall treading of my sheep , which know no other pasture but this ; For here my sheep heare my voyce , even here by the shepheards Tents my Ministers whom I have set over the flocks , ‡ to feed them with understanding and knowledge ; § Here , be those waters for every one that thirsteth , here is the milke and wine that 's to be had without money : Hearken diligently unto me ; incline thine Eare , and come unto me , and thy soule shall live : search the Scriptures for in them is eternall life , and they are they that testifie of me . These are the onely † light which I have left to be a lampe for thy feet , and a light for thy steps . These are the onely * Oracles of God , which shall clearly resolve thee in all thy perplexed doubts : These are my onely faithfull witnesses , which I have left to witnesse the truth , and to establish thy heart in the faith , in me , ‡̶ if any man teach otherwise , and consenteth not to the wholsome words of Scripture , which are mine * own l●vely voyce , and which containe all things pertaining to faith and godlinesse , he is puft up and knoweth nothing , he is a false Prophet , a false shepheard , a blind Guide , a seducer , an Antichrist . Thus Christ speaketh to his Spouse in the Scripture , his owne voyce , the onely true , living and infallible Iudge ▪ And to this Judge , Christs voyce in the Scripture , the true Spouse of Christ in all Ages hath still resorted , and therein been resolved in her doubts , and comforted in her distresse . For ‡ here is that wisdome which is justified of all her Children . And ‡ whatsoever is therein written is written for our learning , that we through patience , and comfort of the Scriptures might have hope . Nothing can comfort us in our calamities , nothing can confirm and establish our faith and hope in all our perplexed doubtings , but this . Before we shewed , how all the Fathers with one voyce took this sanctuary , came to this Iudge , made this the onely Rule , to determine all doubts and disputes by : so Augustine , so Tertullian : so the incertain Author upon Mat. 24. in Chrysostome saith , that in the times of Antichrist ( even in these our Times ) one cannot know the true Church but by the Scripture , because Antichrist with his wicked Clergy , make such a faire shew and pretence , that they are the Catholicke Church , just as your Lordship doth . Therfore let all true Christians in these perillous times of Antichrist , and Antichristian Prelates ( which cry down the Scriptures as an insufficient Iudge in Controversies of faith , and cry up their own usurped Authority as the supreme Iudge of the Scripture , at least in all doubtfull cases , though they confesse their Judgement not to be of Infallible Credit ) fly to the * Mountaines , and to the ‡ Fountaines , the Scriptures , the lively voyce of Christ , they , they onely will resolve us , and settle our faith in all doubts and difficulties , and will discover unto us the true Church of Christ , from all false , pretended , counterfeit , Antichristian , Prelaticall , Hierarchicall Churches and Synagogues . Now seeing , though you arrogate , but are not able to prove , that Christ hath left your Catholicke Church an Infallible certainty , which yet you confesse to be uncertaine : give us leave ( though we touched this before ) now againe upon a fresh occasion to vindicate the Truth of Christ , that he not onely intended , but indeed hath left unto his true Church an infallible certainty of his Spirit , which by the rule of his word doth guide his Elect into all truth in all ages successively unto the end of the world . When he took his long Farewell of his Apostles and Disciples as concerning his bodily presence with them upon earth : he left them this Promise yet to comfort them concerning his perpetuall spirituall presence with them , saying , ‡ Lo I am with you alwayes unto the end of the world , To the end of the world , Ergo with all those that are his true Disciples unto the end of the world . So as wheresoever Christs Churches and Congregations be , there his Spirt is . This § Spirit leads his into all Truth , into all necessary and saving Truth infallibly , and most certainly . This is that † Anoynting of which before . He that hath not this Spirit of ‡̶ Christ , this Spirit of truth , is none of his . And he that hath it , is preserved from the seducements of false Prophets , which come in Christs Name , and shall deceive many , but not the Elect ; for that 's not possible . Every true beleever cannot , will not willingly erre in any point of faith , and truth necessary to Salvation . I say , not wittingly . For many of Gods deare Children doe that ignorantly , whereby Christ is denyed , as in yeelding obedience to mans devices in Gods worship , and that through custome , wheras if they were rowsed , and put to it , and asked if they beleeved not that Christ is the onely King of his Church , and Lord over the Conscience ; oh , they beleeve and acknowledge none other King. Aske them againe , whether they beleeve that any man may exercise this Authority over them ; oh , they renounce all such lords . Aske them againe , why they subject their Consciences , soules and bodies to the will and lust of man in will-worship , forbidden by the Apostle : ô , they answere , they never knew that before : and now that they know it , they repent of it , and from henceforth they renounce it , and resolve to loose rather life and all , then they will doe so any longer . Thus even a good Christian , through ignorance may for a time in a dangerous errour ; but so soon as he is convinced of it , he will not for all the world continue in it . So he that hath true saving faith in Christ , resting on Christs merits alone for his justification , he neither will nor can be brought to beleeve , that he must be justified by his works . For this is against the very nature of saving faith , which rests onely on Christ , renouncing all other respects . So that 't is impossible , that any true member of Christ , should by any errour be so seduced , as to be seperated from Christ , for he is * preserved by the spirit of Grace , by the power of God through faith unto salvation . So that , as the whole body of the Church of Christ , so every particular member of this body , hath the certaine and infallible seale of the Spirit of Truth given him of Christ , according to his promise , purpose , and intention , for all truth absolutely necessary to salvation , having both his Spirit and word to guide them into all truth . Finally , 't is very true ( being taken in a true sence ) that Christ never intended to leave an infallible certainty in his Church , to satisfie either contentious , or curious , or presumptuous spirits . And if not presumptuous spirits , certainly not such spirits , as usurpe a Prelaticall and Lordly Authority , and to sit as visible Iudges of Scripture in Generall Councels ▪ imposing upon all men a servile yoake of obedience to their Decrees , whether right or wrong , true or false . Nay to such presumptuous spirits God hath given eyes not to see , and hath made their hearts fat , not to understand the truth , not to see the light , that shineth in his word , and therfore they say it is darke , and speake disgracefully of it . So as the presumptuous is properly yours . As for the contentious , and curious , these are they that contend for the truth against your undermining and oppugning of it , and are curious ●o search and sound the bottome of that Mystery of Iniquity , which is cunningly , yet grosly enough folded up in the voluminous leaves of this your Booke . So as for these so contentious and curious , Christ did intend to leave an Infallible certainty in his Church to satisfie them , and to assure them of the Truth , so as not all the opposition and contradiction in the world can beate them from it . To the Tenth , you make no matter of it , if Generall C●uncels erre , in one , or a second , or a third ; so it be not in things necessary . In other cases it makes no matter , if they erre . And what matter is it then , if there be none of your Generall Councel at all . For you confesse that they may possibly ( though not easily ) erre in things necessary , and in fundamentall points of Faith ; and yet obedience must be given . If then it be no matter if in other things they erre , on●e , twice , thrice , yea or if you will in a hundred things : take all these together , and the world should be free from many dangers , if it were rid of Generall Councels altogether . But in the meane time , you make no matter of it , if in so erring , they load the world with an intollerable burthen of errours , which all men must bow their necks under , till another Generall Councel doe free them : and perhaps in stead of freeing them , may lay as much more load upon them . Truly , my Lord , if you had not a liberty to talk with your pen what you please , and a strong opinion also , that whatsoever you write or speake , must needs be of every body highly applauded , as if all you write were Oracles : you would never have suffered such foule blots to have dropped from your pen. But 't is no matter . If you erre in this , and that , and another , &c. aswell as your Generall Councels ; so as we knowing them may not in obeying , or assenting erre with you . To the Eleventh you say , for necessary faith to salvation , we have the Scriptures , Creeds , 4 first Generall Councels . So then , being furnisht of necessaries , what need we any more ? I think the Apostles rule for temporall things , may hold well in spirituall , he saith , * having food and rayment , let us therewith be content : So Having all things necessary for faith to salvation , let us use these well and b● content , not affecting to be loaden with a multitudo of humane devises , which Prelaticall Councels , Courts , and Canons put upon us . And are Generall Councels so Cheape , as that you should keep such a doe , having no Necessaries to trouble them withall But it seems you have some other necessaries , besides those of faith , that will require a Generall Councel . For you tell us ( pag 211. ) The setling of the Divisions of Christendome ( as the reconciling of England with Rome ) the making of Canons , which must bind a●l particular Christians and Churches , cannot be concluded 〈…〉 , but there , to wit , in a Generall Councel . Why but there ? For the Church of England you may doe what you please ; onely you desire perhaps a Generall Councel , to conclude for Altars , and other utensils , and so ease your shoulders of the envy , and crime of Innovation , but for that also you have a sufficient put off , as is shewed before . But the reconciliation and setling of the Divisions of Christendome will conclude all . But still the Scripture with you , is not alone sufficient for necessary faith to salvation , without the Creed , and ( at least ) the 4 first Generall Councels : Why , was the Scripture , before there were any either Creeds , or Councels ? And was not the Scripture then alone sufficient for all things necessary to salvation ? The Creeds and Councels are not to be added to the Scripture , as if without them it were not an absolute and compleat Rule . As for the Creeds , they were for the summe and substance of them extracted from Scripture , and must still be reduced to Scripture for their true sense and interpretation , as before . And for the Decrees of the 4 Generall Councels , we approve of them , no further , then the Scripture warrants them . And therfore though Twelfthly , you humbly submit to the Scripture , as it is interpreted by the Primitive Church and Generall Councels , and not els : yet we submit our faith onely to the Scripture , as it is interpreted by it selfe , and by the spirit of Christ speaking and breathing in it , which by the Scripture interprets the Scripture unto us ; as Augustine doth well observe in his Second Book de Doctrina Christiana . And herein you shew your faith not to be Divine , but humane , as which you submit not meerly to the Scripture , but unto the Iudgment of men , as they shall interpret the same unto you . And so I leave you to your faith , wherein you declare your selfe to be quite from the true Catholicke Church of Christ , whose Faith is built upon the onely foundation of the Apostles and Prophets , Iesus Christ being the Chiefe corner stone , without any depending upon humane testimony and Authority . And so here an end of your Generall Councels . But yet one thing remains unresolved on your part , for you have told us that Generall Councels may erre even in fundamentall truths : but whether at any time they doe actually so erre , you resolve us not . Nay in some places you make it so ambiguous , whether they can erre , or no , that we know not what to make of it , fish or flesh . For ( pag. 223. ) you propound the Question , saying , whether a Generall Councel may erre , or not , is a Question of great consequence in the Church of Christ. To say it cannot erre , leaves the Church not onely without remedy against an errour once determined , but also without sense that it may need a remedy , and so without care to seeke it , which is the mystery of the Church of Rome at this day . To say it * can erre , seems to expose the members of the Church to an uncertainty , and wavering in the Faith , to make unquiet spirits not onely to disrespect former Councels of the Church , but also to slight and contemn whatsoever it may now determine , into which errour some opposes of the Church of Rome have fallen . Thus you . Now this Question of so great consequence , and that in utramque partem , on both sides , pro & con : you seem in your last words here to resolve and determine , as if to say it can erre , were an errour , into which some opposers of the Church of Rome have fallen . Now the Church of Rome hath had many opposes , many Protestant , Learned and Judicicious Divines of former times in the Church of England , who have clearly proved , that Generall Councels can erre : as we have shewed before . Now then do you prove they erred in so saying ? Or ( which is all one ) how do you prove , that a Generall Councel cannot erre ? For if it be an errour , to hold they can erre ; 't is no errour in you , to hold they cannot erre . Thus I find you fast upon the hooks , get off , and quit your selfe as well as you can . But pag. 239 you distinguish ; which in summe is , That all those Popish Authors alledged by Bellarmine for Generall Councels not erring , either speake of the Church ( including the Apostles ) as all of them doe : and then all grant the voyce of the Church is Gods voyce , and infallible ; Or also they are Generall , unlimited , and appliable to private Assemblies , as well as Generall Councels , which none grant to be infallible , but some madde Enthusiasts . Or else they are limited , not simply into all truth , but all necessary to salvation . In which I shall easily grant a Generall Councel cannot erre , suffering it selfe to be led by this spirit of Truth in the Scripture , and not taking upon it to load both the Scripture and the spirit , Thus there . Now here I would aske the most perspications and Judicious Reader , that reads these lines , and ponders them well'-what certain conclusions or resolutions he can picke , or deduce out of your words , either for Infallibility , or not . First : That all grant , The voyce of the Church is Gods voyce , divine and infallible , if you speake of the Church including the Apostels . Whence your conclusion should be this : That Generall Councels , being the Church representative , are infallible , their voyce is Gods voyce , divine and infallible , understanding the Church , whereof they are the Representative ▪ to include the Apostels . Ergo by vertue of the Apostles understood to be included in the Church , wherof Gen. Councels are the Representative , their voyce is Gods voyce , divine and infallible , and so can not erre in any age unto the end of the world , still understanding that in the name of the Church the Apostles are included ; can any rationable man , or reasonable creature make hereof any other conclusion ? Secondly , In all truth necessary to salvation , you easily grant a Generall Councel cannot erre , suffering it selfe to be led by the spirit of Truth in the Scripture . This is just as Arminius said in answere to that place in * Iohn , for the certaine Perseverance of Gods Saints : Whosoever is borne of God , doth not commit sinne ; for his seed remaineth in him ; and he cannot sinne , because he is borne of God. Now how doth that Heretick avoyd so cleare a Testimony and evidence ? That is , saith he , so long as the seed of God remaineth in him ; but it may depart . But the Apostle gives this as a reason , why the Saints cannot fall away , Because seed of God abideth in them , being Regenerate . Ergo it ever abideth in them : and therfore they cannot fall away . And as he , so you here ; A Generall Councel is infallible , while it suffers it selfe to be led by the spirit of Truth in the Scripture . As if you said , A Generall Councel , while it doth not erre , it doth not erre , but in that i● infalliblepunc ; as you told us before : But what if a Generall Councel doe not suffer it selfe to be led by the spirit of Truth in the Scripture ? That is , what if a Generall Councel have not this spirit of Truth in it , to keep it , that it suffer it selfe to be led by the spirit of Truth in the Scripture ? What is your Resolution here ? you leave us still upon uncertainties concerning Generall Councels infallibility . And you seem to grant , that a Generall Councel may take upon it to lead both the Scripture and the spirit . O miserable perplexities of a man , whose spirit itcheth to speak somthing which he dare not . But tell us ingeniously and plainly ( if there be any ingenuity in you ) Hath a Generall Councel this spirit of Truth in the Scripture alwaies , to make it Infallible in all necessary Truths , or not ? That 's the point . But this you doe not , dare not grant . Yet thus much you are bold to say , ‡ That the Assistance of the Holy Ghost is without Errour . That 's no Question ; and ‡ as little there is , that a Councel hath it . How ? Is there as little Question to be made , that a Councel of Prelates hath the Assistance of the Holy Ghost , as , That the Assistance of the Holy Ghost is without errour ? No more Question ? I Question , whether a Generall Councel have the Assistance of the Holy Ghost ; will you therfore as well question , whether the Assistance of the Holy Ghost is without errour ? Nay I am so farre from making question , that I am confident , and that upon cleare evidence , that your Generall Councels of later times especially under Antichrist , neither have had , ●or have beene capable of the Assistance of the Holy Ghost to preserve them from errour . For they have been still assembled against Christ , and his Truth , and the true Church and Children of God , and either for the decreeing of wicked errours in in Faith , or confirming of them , and establishing of the throne of the Beast , and power of Antichrists Kingdome against Iesus Christ. Nor were it a hard matter to demonstrate this by many instanecs , which for the present I omit . In the meane time , How prove you here your , As little Question ? Or how come you to name This spirit of Truth in the Scripture ? What , after all that you have said before of the Scripture , that it is not bright enough , that it hath no light , till it be lighted by the Authority of the present Church , and the like ; come you now to confesse , that The spirit of Truth is in the Scripture ? Told you us not a while agoe , That the Scripture is no living Iudge ? What , not living , when the spirit of Truth breaths in it ? Is not the spirit in the Scripture , living ? And is not a Iudge a living Iudge , when , and while his spirit is in him ? What , nothing but absurd and sencelesse contradictions with you ? Nothing but Babilonish language ? But thus we may see into what gulfes of perplexities they plunge themselves , that presume and undertake to exalt their high imaginations against the Truth of God. And you say againe , * A Generall Councel hath not this Assistance ( to Infallibility ) but as it keeps to the whole Church and Spouse of Christ , whose it is to heare his word , and determine by it . As it keeps closse ? Why ? is it not your Catholicke Churches Representative ? How can it then , but keep closse , being of the same Body , and spirit , with your Church ? Secondly , speaking here of the whole Church , the Spouse of Christ , you doe equivocate , applying that to a false Church , which is univocè , univocally proper and peculiar to the misticall body of Christ. For your whole is Prela●icall , that of the Hierarchy , and none other , which we have before proved , to be the Synagogue of Antichrist , which heareth not Christs voyce , but as your Church is pleased to interpret it , and to give it Authority . And that which you say of your Generall Counc●ls , may be truly said of any particular Assembly , two , or three , met in Christs name , which doth not erre , being led by the spirit of Truth , in the Scripture , Christ himselfe ( according to his Promise ) being in the midst of them . No nor yet any particular single Beleever erreth , being so led , So as you speake to no purpose , when you say , A Generall Councel cannot erre , in that wherin it hath already determined according to the Scripture ; the vanity wherof we shewed before . But the conclusion is , you still leave the the Infallibility of your Generall Councel unresolved , upon yea and nay , sometimes affirming , somtimes denying ; except your negative be according to that Rule in Logicke , That one Negative is of more Force , then a thousand Affirmatives . L. p. 213. Sect. 27. My Answere was , That the Councel of Trent was not onely not legall in the necessary conditions to be observed in a Generall Councel , but also that it was no Generall Councel . P. Though this be true , you say , yet the Councel of Trent was so legall , according to Romes own Law , that it wanted no conditions observable , to make it in that behalfe , not onely a legall , but a Generall Councel too . And secondly , so Generall for the Romane Catholicke Church of Rome , that all the Decrees thereof doe bind all Papists to a necessary obedience , and conformity unto them , and that under Anathema . And your Rule is , That a Generall Councells Decrees and Canons bind all Christians : and a Provinciall Councels Decrees bind all of that Province . And therfore I hope you will grant , that the Papall Councel of Trent is of force to bind all Papists , who acknowledge and accept the Pope for their Head , or Primate . So as though it were not a Generall Councel in the largest sense , yet it was a Generall Councel for the Roman Catholicke Church , which ( say they ) is the onely Catholicke Church . And with which ( say you ) the Church of England is one and the same . Now this I doe here touch by the way , as whereof I shall have occasion to make some use anon , though perhaps your thus Arguing against the generallity of Trents Councels , is one of those Passages , which you think may be an ingredience of the salve of your Reputation . But this ( I say ) by the way . L. p. 227. It may seem very fit and necessary for the Peace of Christendome , that a Generall Councel thus Erring should stand in force , till evidence of Scripture , or , &c. P. This passage I cited before upon occasion , among sundry other of like nature ; and now I repeat it onely for this , to shew how your zeale for Peace made you forget Truth . For still you are telling us of Peace and Truth , or , Truth and Peace . But here your Peace stands single , without Truth . What Peace , without Truth ? For you say , It may seem very fit and necessary for the Peace of Christendome that a Generall Councell erring should stand in force . What , will you force a Peace against Truth , by an Authorised errour ? O blush for shame . L. p. 254. Suppose they Key of Doctine be to let in Truth , and shut out errour , and suppose the Key , rightly used , infallible in this : yet this infallibility is prime●y in the Church , in whose person ( not strictly in his own ) S. Peter received the Keys . P. Suppose ? Do you make it but a supposit on that the key of Doctrine , is to let in Truth , and shut out Errour ? So it seems with you , when you use that Key of your Doctrine to shut out Truth , and let in errour ; as both , your Practises , and writings do shew . But what is this Key of Doctrine ? Is it not the sincere Preaching of Gods word ? And then this Key is rightly used , and here is the use therof Infallible But ( say you ) this Infallibility is primely in the Church . How ? Can we get no other language from you ? Still , all Primely in the Church ? Certainly not at all in your Antichristian Church , where the spirit of errour raigneth , and where the whole bunch of Keys hangeth at the Prelates g●r●le . As Pope Paschall 2. when he rode in Pompe , had his seven Keys hanging at his girdle , the Chiefe wherof was to open and shut Paradise to whom he pleased . But we say still ▪ that this infallibility is primely in the Scripture , and not in the Church , not in Christs own Church . For the Scripture containes that infallible Truth , which the Ministeriall key , Christs own ordinance and voyce openeth to the Church , or Congregation of Gods people . And this Ministeriall key Christ committed to Peter , not simply as sustaining the person of the whole Church , but chiefly and properly as he was an Apostle and Minister of Christ to preach the Gospel ; in which respect also he might represent the person of all faithfull Ministers of the G●spel rightly and truly called to the Function , to whom Christ did in Peter , as afterward he did * in all the Apostles , commit and entrust the key of knowledge of the Doctrine of Christ , to be used and imployed to that end ▪ to the end of the world . Whereas by saying , Peter represented the Person of the Church , you must meane , that the Church is wholly contained in the Ministers ; For you usually call your Clergy the Church , as if you had no Church but that ; whereas the Congregation or society of all the Faithfull is the Church of God , as is shewed before . So as in no respect did Peter receive the Keys in the person of your Priest and Prelaticall Church . L. p 258. Where 't is said , That Christ makes to himselfe a Church without spot or wrinckle , Eph. 5. That is not underst●●d of the Church Militant , but of the Church Tryumphant . And to maintain the contrary is a brand of the spreading Heresie of Pelagianisme . P. That speech of the Apostle includes as well the tru● Church Militant , as the Tryumphant ▪ both which containe , and consist of all the El●ct onely . And these Elect , that in the Church Militant live by Faith , though they have * enoikou●an kì ‡ euperístton a●mratían , as the Apostle saith , sinne dwelling in them , and easily besetting them , yet they are in Gods sight , through Faith in Christs blood , that ‡ fountaine set open for Israel , washed from all the spot● of sinne , being in Christs § imputed Righteousnesse and holynesse presented , and accepted in Gods sight , as most pure , without spot or wrinkle . As the the Apostle Iohn saith , † The blood of Christ cleanseth us from all sinne . And Christ saith to his Spouse his Church Militant , ‡̶ Thou art all faire , my Love , there is no spot in thee . Concerning that place , which you cite out of Augustine , where he saith , The whole Church prayeth , forgive us our debts . 'T is true , speaking there of the visible Church , quae in toto terrarum orbe clamat ad deum , which over all the earth crys to God. And if he meane it of the Elect onely , which are the onely true Spouse of Christ in all the world , their praying , forgive us our debts , hinders not , nor interrupteth their perpetuall purity in Gods sight notwithstanding . For we may be , and are , through faith in Christ , accepted for pure in Gods eyes , when in our own eyes , through sin , and manifold corruptions still dwelling , but not raigning in us , we are impure . And therfore we pray , forgive us our debts , because we have dayly failings and infirmities , whereof our Consciences accuse us , and the confession of them with deprecation is a meanes to have that stain , and guilt , cleaving to our Conscience and corrupt nature wiped off , Faith still renewing the application of Christs merits as a Balme to heale our wounds , and to assure us that our sinnes are blotted out in his blood . For as Iohn saith , If we confesse our sinnes , he is faithfull and just to forgive us our sinnes , and to cleanse us from all unrighteousnes . Now as for the Pelagians , One of their errours was , in Arrogating purity to their own sect , and that they had no Originall sinne , but that they were Justi by a selfe-Righteousnesse , calling those of their own sect Justi , Righteous , as Augustine tells us . But where you name the spreading Heresie of the Pelagians : I know none to whom that is more beholden then to him , ( your selfe I meane ) who hath given it a footing and rooting too in the Articles of the Doctrines of the Church of England , and under whom it hath shot forth its branches both in height and breadth , that it dare both overtop , and overdrop the Truth without controule . But I had almost forgot one thing , and that is this : you allow not Purity in your Church Militant in this life . If therfore there be not a full purgation of the Church and her Children here in this world , where will you have her purged ? Purged she must be , and that thorowly , that she be without spot or wrinkle , before she come into heaven . For in thither no unclean thing ent●eth . Me thinks then I smell here the smoke of some Purgatory fire , after this life , which must purge away all the reliques of sins spots . And upon this very ground , that you goe on , it is , that the Papists have very prudently , as in a case of necessity , devised their Purgatory to cleanse all after this life , seeing here ( they say ) there is no Perfection of Purity . But perhaps you thought not of this consequence , when you writ those words , That the Church Militant is not without spot or wrinkle . But so , how will you avoyd the consequence of Purgatory . So as while you pretend to avoyd the Pelagian Rocke , you fall into the Roman fiery ▪ Phlegetom , or Purgatory-Gulfe . According to the old Proverbe , Incidit in Scyllam dum vu●t vitare Char●●●in . But you seem afterwards , not to allow of Purgatory , telling some stories of it , but bringing not one Argument from Scripture against it , as , That the blood of Christ doth cleanse a true beleever from all sinne in this life , and the like . But hereof in its place . Againe , In saying , That Christ doth not make the Church Militant in this life , to be without spot or wrinkle ; you doe 〈◊〉 overthrow that Article of Faith , I beleeve the holy Catholicke Church . Now doth not the holy Catholicke Church 〈…〉 Church Militant ? Is not the Church Militant 〈…〉 if holy , is it not then without spot or wrinkle ? 〈…〉 But this is no Article of your Faith : because your Catholicke Church is not thus holy , without spot or wrinkle . L. p. 275. In and by the Councel of Trent , the Pope 〈…〉 of Saints , and Adoration of Images , to the 〈…〉 of Christianity , and as great hazzard of the weake . P. What , no more but so ? First , In the Councel ●f 〈…〉 the Pope teach no more , but these two ? And these two he could teach long before the Councel of Trent . There they had the P●p● confirmation , but not their Christendome . But you tell us not ● word in all your Booke of the Popes teaching of 〈…〉 mans works and merits : and of his Anathematizing of 〈…〉 by Faith onely , which the Scripture teacheth . Nor a 〈…〉 teaching the Masse to be a Propitiatory sacrifice for 〈…〉 quicke and dead : Nor , how he teacheth a New order of sacri●●●cing Priests . Nor , That Originall sinne , is no sinne , saying , * Although the Apostle define it to be sinne yet the holy Councel ( of Trent ) decreeth it not to have the nature of sinne . And all these , and many more such , the Pope teacheth in the Councel of Trent . Secondly , Are Invocation of Saints , and Adoration of Images , no more but a great hazzard to the weake ? Are they not so also to the strong , while they make the strongest to stoope to them ▪ and therfore so much the more hazardous ? Except you meane , that to the strong they are damnable , not onely dangerous . But is plaine Idolatry in both these , both adoration of Images , and Invoca●i●n of Saints , onely hazardous to the weake ? Is not Idolatry damnable ? Nay is it not damnation to Idolaters ? Doth it not shut them out of heaven ? For ‡ no Idolaters shall inherit the Kingdome of God. Know ye it not , saith the Apostle . But Thirdly , you say , These are a great scandall of Christianity . No more ? Why , sure they are the very badges and proper markes of the whore of Babylon , and the Doctrines of Antichristianity . For they are spirituall whoredome . And as for true Christianity , it so abhorres them , and that whore that uses them , that it is not easily scandalized with them , as you are , that would so faine be ●econci●ed to Rome , For what communion hath the Temple of God with Idolls ? Or Christ with Beliall ? Or true Christianity with Antichristianity ? L. p ibid. Transubstantiation taken properly , cannot stand with the ground of Christan Religion . P. Why , is there some other taking of Transustantiation , then properly ? Is there a Transubstantiation improperly taken ? shew it us ▪ I pray you . Is not Transubstantiation ▪ Transubstantiation ? To 〈◊〉 , a C●anging of one substance into another ? As the changing of the substance of water into the substance of wine : which Christ truly did miraculously ? As the changing of § waters into blood , which Moses did miraculous●y ? As the changing of the brea● into Christs body , and of the wine into Christs blood , which the Papists falsly teach , and beleeve , as if done miraculously , when no Miracle at all doth appeare ? Or they say it is done , by verture of pronouncing the words of Consecration , Hoc est corpus meum , † This is my body : whereas the Text plainly sheweth , that these were not the words of Consecration ( as also some Schoolmen confesse ) for Christ had Consecrated before in his blessing , or giving of thanks ▪ after which , and after he had broken the bread , giving it to his Disciples , he uttered these words , This is my body . But what is your Transubstantiation improperly taken ? Indeed some of the Ancient Fathers speaking of the Sacramentall Elements after Consecration , being then set apart from common use , called it a Mutation , saying , that the Elements were changed into another Nature ; but withall they expresse their meaning to be , not the changing of their substance , but of their use , from being common bread and wine to become Sacramentall , or Sacred . But for Transubstantiation , they never so much as dreamed of any such kind of Metamorphosis ▪ or Metousíosis , or monstrous Paradox , as Transubstantiation . But this your Distinction of properly and improperly , may perhaps prove usefull for to make a Reconciliation with Rom● in this matter , and so to remove this mégakásma , so as both you and the Church of Rome may hold Transubstantiation onely with this difference , or rather verball distinction , Rome holding it properly , and you improperly . L. ibid. As for communion in one kind , Christs Institution to cleare against that . P. And is not Christs institution as cleare against Tr●nsubstantiation , upon which you immediately adde this ? And first even naturall Reason , or the blind light of Nature is against it . For the Heathen man can tell you , * who is so madde or vaine , as to beleeve or imagine that to be God , which he eateth ? Although ( saith he ) we call Bread by the name of the Goddesse Ceres , and Win● by the name of Bacchus , &c. Againe , to beleeve Transubstantiation is against those very words of institution , This is my body , For these words are an usuall Sacramentall Phrase , or manner of speech , which the Scripture useth in all the Sacraments both of the old Testament , and of the new , As in all of them to call the outword visible signes by the name of the thing signified , As Circumsition was called the Covenant , Gen. 17.10 . though but a signe of it vers . 11. And a seale of it also Rom. 4.11 . so the eating of the Paschall Lambe it was a ‡ memoriall or commemorative signe and ‡ sacrifice of the Passover , and yet it is called the § Passover So Baptisme succeeding Circumcision , though it be a visible signe and Sacrament of the washing of Christs bloud to remission of sinnes : And so as Circumcision , a signe , and seale of the Covenant ▪ yet it is called † r●generation ▪ be●ng but a signe of it . And so also the Lords supper , the Elements the●ein bread and wine Consecrated , being signes to remember , and seales by Faith to apply Christs death , the one is called his body , the other his blood . And thus Christs institution is as cleare against Transubstantiation , as it is against communion in one kind . Thirdly , Transubstantiation is against the Article of our Faith of Christs incarnation of the Virgin , and of his sitting at Gods right hand , * whom the heavens must receive till his coming againe . And so against our Faith of his coming againe , as before , seeing Transubstantiation makes him Corporally present every day . And as for communion in one kind though it be commonly so called , yet both improperly and untruly , For it is not communion so much as in one kind , Transubstantiation being admitted , as Papists beleeve it , for they destroy the very substance of the Element of bread , by their Transubstantiation , and how then is it a communion in one kind ? They have left nothing of the bread , but the bare Accidents . And Accidents we know do not constituere speciem , do not constitute any species or kind of things . Nay according to the Rule of Philosophy , the Papists have , by taking away the substance of bread , not left so much as the Accidents of Bread , but in a meeer Phantasme , or Apparition For Philosophy and Logicke teacheth , that Accidentis Esse est messe , The Beeing of an Accident i● its immediate In-beeing in its proper subject . Now the substance of bread is the proper subject of the Accidents of bread , which are no longer the Accidents of Bread , then they inhere in the bread ; so as the Bread being destroyed , the Accidents are destroyed . And if ( as they say ) the substance of Bread is vanished in Transubstantiation : then certainly the Accidents . And lesse proper is it , that accidents proper to bread , should have their inherence in humane flesh , as they say , Christs flesh is under the accidents of bread ; as if it were coloured over with the accidents of bread , which yet cannot subsist , but in some body , yea and in their naturall and proper body , which is bread . Againe , wheras you say Transubstantiation was never heard of , till the Councel of Lateran : 't is true , that ●s was never decreed to be beleeved and publi●kly received as a Doctrine of the Church of Rome , till in the Councel of Lateran under Innocent 3 , as before is touched : But it was ‡ hatched before , and was privately crope into the bosome of many mens beliefe , and there fostered as a tender Chicke , before it came to get spurres , and so to be made a Cocke of the Game in that Councel . So also Communion under one Kind ( as you call it secundum Apparentiam ) grew into use in sundry places , through ●egligence of the Priest , or otherwise , before it came to be Decreed in the Councel of Constance to be of necessity universally received . L. p. 277. For Adoration of Images , the modern Church of Rome is too lik● to Paganisme in the Practise of it . P. The Moderne , say you ? Nay the Church of Rome hath been an Old stickler for Images , ever since her S. Gregory first set them up in Churches to become Laymens Books . Wherein in processe of time the Laity was so well read , and grew such profound Proficients , that those dumb Masters had taught them to put no difference at all between the Images , and the Saints themselves , whom they represented . For the Images were layd so thick on with beautifull and lively colours , as the eyes of the simple Beholders being dazled therewi●h , were not able to penetrate or pierce through them , to discern the Saints themselves , who were farre enough off . Whereupon the Images grew prouder and prouder , as taking all the honour done to themselves , like the Asse that bore the Image of the god ●s●s● , he imagined that the people adored him . So as becoming every day more gay then other , and to follow the fashions , even the clergy also began to fall in love with them , and so to do●e upon them , as they not onely adored them ( and that as devoutly , as you do your Altars , and that which hangs over them ) but writ Books in commendation of them , and found out a Mistery , which the Heathen never knew , nor acknowledged ( the ‡ learned of them at least ) That Images were to be adored with the same honour , that was due to the Saints they represented , as the Image of Christ ▪ and the Crucifix , and the Crosse , with La●ria which is divine worship , due to Christ , and to God ( as they distinguish ) the Images of the Saints with Doulia , such a worship , as they have devised for the Saints , and ( if you knew all ) no way inferiour to divine worship : and the Image of the Virgin Mary with a certain worship , which they call Huperdoulia , which is proper ( say they ) to the Virgin Mary ; a worship ( I will warrant you , if it were well examined ) above that worship , which they give to God himselfe . And all these worships they give to the very Images themselves respectively . Nor are they any small ●ools that teach these things , as no lesse then Aquinas among the School-men , and Bonaventure ( both Saints for this their meri● ) and Bellarmin● among the Jesuites , besides many more of such l●arned R●bbi●s . In so much , as their golden Legends , and other Authors report , that the said S. Thomas coming into a Church , in Naples , a goodly Cruifix saluted him , saying , My good friend Thomas , th●u hast written well of me : what recompense d●st thou desire ▪ He answered the Crucifix , None but your selfe . Now p●rhaps i● was of good massy Gold , or Silver . But this by the way . Thus we see those simple A. B. C. Books ( and scarce that ) which a● first were onely for simple Laicks , became in time Books to teach those that were of the highest forme in their Schooles , even their Angelicall and Seraphicall Doctors . And thus even in them came Augustins words to be verified , which he then spake of the Heathen : Qu●s intuetur simulacrum , &c. Who beholdeth an Image that is not so affected with it , as to beleeve that to be God which he seeth , and adoreth ? And againe ▪ Plus valeat ●imulacr● ad incurvandum in foelicem animam , quod oculos habent , &c. quàm ad corrigendum ▪ quod ●on vident , &c. Images are of more force to crooke an unhappy soule , that they have eyes , and eares , and mouth , and nose , and hands , and feet : then to correct it , that they see not , heare not , speak not , smell not , handle not , walke not . As David saith , * They that make them , are like unto them , and so are all they that put their trust in them , that is , that adore them . The Makers and worshipers , learned and unlearned , are even as blockish , as the senselesse Images themselves , as the Prophet Esay also saith , chap. 44.19 . Besides , had not Rome a finger at least ( if not a whole hand ) in that Decree of the 7 th Generall Councel of the 2. of Nice , for worship of Images , though then they went not so farre as Divine worship in words at least , untill the worship it selfe do prove it . And how many good and Godly Emperours were most grievously vexed and troubled from time to time by the Bishops of Rome , for causing the Idolatrous Images in Churches to be broken down , and cast out . But what more ? Moderne Rome is too like to Paganisme in the practise of Image-worship . Too like ? Nay doth she not farre outstrip the Heathen in this her Idolatry ? Da veniam verbo : pardon the word , Idolatry ; as being too grosse a word to brand the Church of Rome withall in all your Booke , and therfore I suppose more grosse , then your tender Eares can well brooke to heare to be layd to Romes Charge , or cast in her dish , as being too bitter a sauce , and able to put the good motion of Reconciliation quite out of taste . And ( it seems ) it is Religion with you to call Image-worship Idolatry , or an Image and Idol , because that second Councel of Nice made a Decree ; Qui sacras Imagines Idola vocant Anathema : They that call the sacred ●mages Idols , let them be Anathema : or such as alledge against them sentences of Scripture , against Idols ; let them be Anathema . So loth are you to come under that cursed Councels Anathema . But a spade is a spade . And if Modern Rome outstrip old Heathen Rome ●n the Idolatry of Image-worship : and if the Heathen were Idolaters : then let Rome passe for an Idolatresse . But the old Heathen , though they adored the Images , yet when it was objected to them , their usuall answere was , that they worshiped not the Image it selfe , but that which it represented ; as Lactantius , and Augus●ine , and others report of them . But your Moderne Rome teacheth and professeth ( not onely practiseth ) that she gives the same honour to the Image , which is due to that , which it representeth , and that the honour or worship of Chris● is terminated in his Image , or Crucifix , or Crosse , and doth not passe , through it , or beyond it ; that is , reacheth not to Christ , but is wholly intercepted and preoccupated by the Image . So Atheistically impudent is that Who●● grown in her Idolatry of Images , that ●he surpasseth all the Heathen that ever were . But you cite a saying of Cassender , That in this present case of the Adoration of Images , the Church of Rome came full home to the superstition of the Heathen . Full home : that 's somwhat more like yet , then too like . But it seems you have Cassanders ancient Copy , which hath not passed through the fire of Romes Index Expurgatorius , which would never have suffered such an Heresy as this to escape a Deleatur . And you know ( I suppose ) that Cassanders works are marked out in their Indices to be purged of all such stuffe , as this is . Then , after sundry other passages out of Romish Authors , bewraying their gr●sse Idolatry , but teaching it onely , none I hope doth practise it tho : say you ; wherein you shew , that you have as good a hope of the learned Teachers of Idolatry , as hereafter you shew charity to their simple Disciples for their salvation ( notwithstanding ) after all this ( I say ) you inferre : L. p. 280. These and their like , have given so great a scandal● among us , to some Ignorant , though I presume well meaning men , that they are affraid to testifie their duty to God even in his own house , by any outward gesture at all . In so much , that these very Ceremonies , which by the Iudgement of godly and learned men , have now long continued in the practise of this Church , suffer hard measure , for the Romish superstition sake . But I will conclude this point with a saying of Beatus Rhenanus : Who could indure the People , sayes he , rushing into the Church , like swine into a sty ? Doubtlesse Ceremonies do not hurt to the People , but profit them , so there be a meane kept , and that By be not put for the Maine , that is , so we place not the Principall part of our Piety in them . P. Concerning These , to wit , Images , as also Ceremonies , we have spoken somthing before , what more is requisite for this Passage , we shall briefly adde . And first , If Images in Churches so scandalous , why are you so curious and zealous for the setting of them up , and the garnishing of them ? Is it because Afternoon-Sermons on the Lords dayes being put down , so as the people having little imployment for their Eares , they may instead thereof have such goodly objects for their Eyes to gaze upon ( Populo ut placerent ) and so by such Books learne , that they may aswell goe to their May-pole , and spend their time in beholding a Morice-dance , as gaze upon such dumb shews . But if they be scandalous , you know who sayd , * Wo to that man , by whom th● scandall cometh . But to whom are they scandalous ? Alas , it is but to some ignorant ( say you ) though perhaps well meaning men . And for such , it matters not much , if they stumble at those blocks . But perhaps that ignorant , but well meaning man , who takes offenee at your Images , and for that , and other your Idolatrous Romish superstitions about your Altars , abhorres communion with you ( perhaps , say I ? Surely this is one signe of a true Child of God , and of a well-meaning , and no ignorant Christian ) is one of God Allmighties fooles , as you , and the world call and account them . And then heare what Christ saith againe , ‡ Who so shall offend one of these little ones , which beleeve in me , it were better for him , that a milstone were hanged about his necke , and that he were drowned in the depth of the Sea. What thinke you of this , as small account as you make of those your ignorant well meaning men , who are scandalised by your many Romish superstitions ? And the least true beleever in Christ , however you take him for an Ignoramus , yet he knows more of Christ , then you doe : and if you have more litterall knowledge , the greater is your sinne , in both giving scandall to such , and punishing of them , for not sinning against their Conscience so scandalized . But are onely ignorant well-meaning men offended with your Popish or Romish Images , and ragged Reliques of superstition and Idolatry , wherwith your Churches are pestered , and the pure worship of God corrupted , so as they are affraid to testifie their duty to God in that place , which you call his house ? Certainly , if they be such , as are indeed ignorant of Christ , and have not the power of Religion , and the Spirit of Christ in them , but such Protestants at large , as look to be saved by their well-meaning : these are least of all affrayd to testifie such duty , as you doe , as taking your superstition for the best part of their Religion ( aswell as you doe ) being brought up in no other Schoole , but yours . But such as are offended , wherfore are they affrayd ? Of doing their duty to God in his house ? What , call you that Gods-house , which you make the Tyring-house of all your superstitious guises , and the stage or Theater of your pompous service ( wherein you please your selves , and not God ) and that his Temple , wherein you erect an Altar to the Devil ? Doe you startle at it ? I say , To the Devil . For is not that the Devils Altar , whereon our onely True Altar Iesus Christ is crucified afresh , denyed , and destroyed ? And is not all superstitious , and will-worship , and that Altar-worship , a sacrifice offered to the Devil on your Altar ? Doth not the Apostle say , * that the things , which the Gentiles sacrificed , they sacrificed to Devils , and not to God ? Why , they meant it to God , they erected their Altars to God , and not to the Devil . ‡ Agnosto ●eo : To the unknown God , was that Altar in Athens dedicated . How then was it to the Devil ? Because it was a strange worship , which God never commanded ; The Altar was strange , and so the service too . And even so is your Altar , and Altar-worship and service : though you pretend it , and intend it to God , and to Christ ; yet because therein you doe with ‡ Corah and his company offer strange fire , and strange incense , such as he hath not commanded , and such , as whereby Christ Iesus is denyed , and renounced : it is no better , then the service of the Devil . In the Law we read , that all § strange Incense of mans devising , was straitly forbidden to be offered to the Lord. Yea whosoever † made any composition of Incense like unto that , which the Lord commanded , was to dye the death . For the breach of which Law in this point , besides that of Corah and his Company , we have a terrible example in ‡̶ Nadab and Abihu , the sons of Aaron , who tooke either of them Censers , and put fire therein , and put Incense thereon , and offered strange fire before the Lord , which he commanded them not : And there went out fire from the Lord , and devoured them , and they dyed before the Lord. And it is noted also of them , that * they had no Children , so as their Name and Memory perished with them . Now Incense signified ‡ Prayer and the service of God , which if it be not that which the Lord hath expresly commanded , it is death to him that offereth it , or deviseth it . So as your Altars , and Altar-service being such , as the Lord hath not commanded , but forbidden and condemned , being ‡ taught by the Precept of men , and are a denying of Iesus Christ ( as before is proved ) your sinne therein is so much greater , then that of the Heathen ; for they offered upon a strange Altar to the unknown God : but you with your Eyes open at noon-day doe presume to set up Altars of wood and stone of your own devising , and theron offer the strange Incense of your Prayers and service , thinking them to be the more effectuall , and more acceptable to God , because they are offered up upon your Altar . For which your high presumption what can you expect but terrible * Judgements , and fiery indignation , which shall destroy the adversaries ? such as ( the Apostle there saith ) sin willingly ( Ekousíos ) that is , wittingly and willingly , after they have received the knowledge of the truth , for whom there remaineth no more sacrifice for sin . And yet for all this , doe you call such ignorant , though perhaps well-meaning men , that refuse to communicate with you in your Romish superstitious Idolatrous Altars and service . I tell you , who ever they be that doe so , they are out of all question the deare Children of God. And are they not warned by the Apostle to beware of all such ‡ will worship ? Ye cannot drinke ( saith he ) the cup of the Lord , and the cup of Devils : ye cannot be partakers of the Lords Table , and the Table of Devils . If then your Altars , and Altar-service be a worship done to the Devil , because it is of mans presumption in devising and imposing it , whereby Christ , and his true worship is overthrown : call you such service a duty to God ? No , God abhorres it , as he did the Altars of Bethel , set up for the Calves , as he did Aarons Calfe , though they said , These are thy Gods ô Israel , which brought thee out of Aegypt . Even as you say , Christ , God Allmighties seat is there , the Mercy-seat there , the Sanctum Sanctorum there ( as in your Printed allowed Books ) Christ , that redeemed Israel out of Aegipt , there . No surely , as those by their false representations , and Altars , worshiped the Devils : so doe you ; as before is shewed . Ye have no shift for it . So as when truly Religious Christians see you set up and use all your Popish Superstitions in that place , which you call Gods house : so your Altars , Images , Adorations , Praying towards the East ▪ where your Altar standeth , and a Crucifix over it , and round about guarded with your Images : have they not cause to be affraid even to step over your Church-threshold ? And may I not here justly and rightly apply to your now Church of Englands Altars and Images , that which the Prophet Hosea doth to revolted Israel● ? ‡ Israel is an empty vine , he brought forth fruit unto himselfe ( to wit his own Devises in Religion ) according to the multitude of his fruit , he hath increased the Altars , according to the goodnesse of his land , they have made goodly Images . Their heart is divided : now shall they be found faulty , he shall breake down their Altars : he shall spoyle their Images . Ye● by this meanes , your hoysing up your Altars and Images , well-minded Christians come now to be affraid of your old Ceremonies allowed by statute . They now begin to find they smell ranke of Romish superstition , and to appeare to be links of the same Chaine , now made up with your Altars , and other Superstitions , whereby they see themselves bound , and carryed captive backe to Babylon and Aegipt againe . Wheras till your New came in , their stomack did ( though with much difficulty ) digest the Old. But now it is with many Christians , as with Man , who seeing a bare hand , and foot , and habit of one that is a notorious thiefe , yet till they come to see his face clearly , cannot by those judge whose parts and members they be , whether an honest mans , or a knaves : so the Church of England , having formerly seen but a hand ( as in signing with the Signe of the Crosse ) and a legge , or foot ( as kneeling at the Sacrament ) and a habit ( as a Surplice ) and all these 3 being called by * some of note , The three innocent Ceremonies : she generally took them to belong to some honest Matron : but now Popery beginning to put off her maske , and to shew her face more clearly then before , as in hoysing up of Altars in all Churches , setting up of Images in many , and repayring of some old , as in Pauls , and other Cathedralls , and Chappels , Adorations before , towards , and to them , Publication of Popish Pamphlets in English by Authority , oppression of Gods word and Ministers , open and allowed Profanation of the Lords day ; open and most terrible Persecution of Gods witnesses testifying against such notorious Innovations , and the like : And now , that the Church of England openly professeth and proclaimeth to the world by you in this your Booke ( if indeed she have made you her mouth ) ▪ that she and the Church of Rome are one and the same Church , no doubt of that : Now ( I say ) men , and even the most ignorant ( unlesse they be stone-blind ) begin to see , that all those Ceremonies formerly so pressed by the Prelates , whereby they held the poore peoples noses to the grindstone , and yoaked their perhaps tender Consciences , were but the hand , legge , foot , habit of the whore of Babylon , who durst never have shewed her impudent face so boldly in these dayes , where the Gospell hath been so long professed , and the beames thereof ( till now with such ‡ mysts out of the bottomlesse pit , darkened ) had shinned forth so bright : had not your Old Ceremonies ushered her in ; so as now , as those ‡ Syrians with halters about their necks , when Ahab said of Benhadad , He is my brother , catcht the word presently out of his mouth , replying , Thy brother Benhadad : so the Church of Rome , being styled by you a § sister of England , and you being in all things suited Sister-like in Romes Rites and Reliques , dare and doth quickly catch the word out of your mouth , Thy sister ( if not , Thy mother ) Rome ; so as the Proverb may come to be in all other things verified , Like Mother , like Daughter , if you may prove the Father . Again , One thing I cannot well passe over , which seems to me very ridiculous , where you say , that by the judgement of godly and learned men , those former Ceremonies have continued in the practise of this Church . Now who knoweth not , that these Ceremonies have so continued even by the judgement of profane and ignorant men . And what needs then the judgement of godly and learned men for the matter , as to testifie this ? Except you meane by the judgement of godly and learned men , that godly and learned men have had most cause to know it , by undergoing the severe judgement of Censure of suspension and silencing , and other vexations , onely for not conforming to the practise of your Old Ceremonies , as many doe now , for not conforming to your New. Or els you so shuffle these words in , and so packe them together , that when they meet with a Reader , that weighs your words more by the sound , then by the sense ( or rather want of sense ) he may run away with this apprehension , as if godly and learned men had in their judgement approved of those Ceremonies ; whereas few godly and learned , but rather wished them all long agoe at Rome again , from whence they came . But to come to your Conclusion out of Rhenanus , which by puting it down with approbation , you make to be your own : Doubtlesse Ceremonies doe not hurt the people , but profit them . Doubtlesse ? How prove you that ? Nay doubtlesse , we have already proved , that both they doe hurt , and no way profit the people ; they are good for nothing , for no body , unlesse for you Prelates , to uphold and exercise your Tyranny over Gods people , and to bring Fees into your Courts . And Beatus Rhenanus spake according to the Time , and Place , and Church he lived in ; although he was a moderate man , and saw more , then he durst speake of . And the same Rhenanus ( as was before touched ) in his Annotations upon T●rtullian , and I take it in that Book , out which you cite this sentence ( De Corona Militis ) observes , how sundry Heathen Ceremonies crope into the Church , by occasion of many old men newly converted to Christianity , whom it was hard to waine from their old Heathenish fashions , which therfore were thought fit to be admitted , as not hurting , but profiting those old Heathen new Christians . But godly and learned men ( as I said before ) could tell you what infinite dammage your tyrannicall pressing of your Ceremonies upon mens Consciences hath brought to the Gospell , and so to the soules of men , by depriving them of so many worthy Ministers , onely for Non-conformity . But this is one speciall end , for which you so presse your Ceremonies , to suppresse Godly and learned Preachers , and so the sincere Preaching of the word of God , that the people being brought up in ignorance and profanesse , might be the lesse sensible of bearing the yoake of your Antichristian Tyranny over them . But as for your Carnall Ceremonies , which the Apostle saith are good for nothing , * pròs plesmonen , in comparison of satisfying the flesh , the carnall pride of will-worshipers : we have spoken sufficiently before . But Rhenanus addes a qualification : so there be a meane kept . I think you might have done well to have omitted this , till you had been better acquainted with this meane ; of which before . And the Author might have expressed this Meane a little more fully , thus : So there be either no Ceremonies at all , or if any , those very few , and those few not pressed , with rigor , or necessity upon mens Consciences , but left free to every one to use them , or not , according to the Christian liberty , which Christ hath purchased for them , as is said before . Whereas you are not satisfied with a few Ceremonies , nor with the Old , but you must have New added , with a Tot quot , and all of them you presse so hard upon the Conscience , as you wring blood . And this is all the Meane you keep . Lastly , So the By be not put for the Maine : that is ( say you ) so we place not the principall part of our Piety in them . And doe not you so ? For you put your Altar , and all the solemn Service , and Ceremonies of Devotions and Adorations attending upon it , even all your humane Inuentions and Will worship , for the very Maine of all your Religion . Do you not ? I know you willingly confesse it . And what 's the By , but Gods-word , and the sincere Preaching thereof , which you put By , and by seting up your Altar-service , do thrust out of the Church by the head and shoulders , as is noted before ? And I say , The Maine , the All and some of all your Religion , is your Altar : On this your Goddesse , all your other Devotions and Ceremonies , as so many Hand-mayds give their devout attendance . Your face prayeth towards your Altar : your body boweth towards your Altar : your second solemn service ( as the secundae Mensae ) for your daintier Cates , must be served up upon your Altar , which the maine Body of the Church must not tast of : your Third service ( which is instead of the Preachers concluding prayer & blessing after his halfe-houres Sermon ) must be served by your Priest at your Altar , when with his blessing he dismisses the people with an Ite , Missa est ; And all the while of your solemn Second and Third service your Serving men in their Liveries , or Rich Copes , stand and give their Attendance about your Altar : your Crucifixes and Images , like the Cherubims , have their aspect and respect upon your Altar : All must come and offer at your Altar , while for joy your Organs merrily play . Thus as the Romish Altar-service ( as Bellarmine tells us ) is the maine substance of all their Religion : just so is yours . That 's the Maine But What 's the By then ? Namely all the Intralls or Inwards of externall Devotion and worship , these are the appurtinances , these are the By. What are those Inwards ? The Inwards of True Externall worship , are Faith , Feare of God , Love of God , Zeale of Gods Glory , sincerity of heart in spirit and Truth . Now these with you are altogether the By ; for these you have layd quite By , as before . L. p. 280. F. ( Fisher reports ) After this , we all rising , the Lady asked the Bishop whether she might be saved in the Romain Faith ? He answered she might . L. What ? Not one Answere perfectly related ? My Answere to this was Generall , for the ignorant , that could not discerne the errours of that Church , so they held the foundation , and conformed themselves to a Religious life . Pag. 285. We have not so learned Christ , as to deny salvation to some ignorant silly soules , whose humble peaceable obedience makes them safe among any part of men , that professe the foundation Christ. And pag. 288. some Protestants there be , which doe as stiffly and as churlishly deny ( All Papists ) salvation , as they doe us . And 283. In this * Our Charity is not mistaken : and if it be mistaken Charity is better , then none at all . P. From all these words together , we observe this one Maine , That silly ignorant Papists , living and dying in the Romish Faith , may be saved ; with these conditions : 1. If they discerne not the errour of that Church : 2. So they profes the foundation Christ : 3. So they conforme to a Religious life , in an humble and peaceable obedience . The second Maine I observe is , That we ought not to deny to such in that case salvation And that upon these Reasons , 1. Because we have not so learned Christ. 2. Because it is stiffnesse and Churlishnesse in Protestants , to deny all Papists salvation . 3. That in granting them salvation , it is true Charity not mistaken . 4. That if Charity herein be mistaken , 't is better then none at all . Of all these brefly . First then I Answere : That the Roman Faith being Infidelity it selfe , 't is impossible , that any living and dying in that faith , can be saved . And we have before proved it to be flat Infidelity , and Apostacy . Nor will it excuse any Ignorant , that he discerneth not this Infidelity , and Apostacy . For ignorance , though it excuse à Tanto ( as the Schoolmen speake ) from the muchness● of sinne , yet not à Toto , from the Maine of sinne . A man that is blind , and knows not the danger of the way he walkes in , doth as well fall into the pit , as he that seeing , runs headlong into it ? The Heathen knew not , that they lived and dyed in Idolatry and Infidelity : yet they were damned for all their ignorance . Secondly , for their Professing the foundation Christ : Is Profession sufficient ? Many ( sayth the Apostle ) * professe Christ , that in works doe deny him , being abominable , disobedient , and unto ●very worke Reprobate . Is it enough then to professe all that is in the Creed ( did ignorant silly Papists know what their Latin-Creed meaneth ) and yet want faith ? Againe , they professe , as they are taught . How is that ? They are taught this one Maine Principle , That they must be saved not by Faith onely , but by their good Works , whereby they must merit their Salvation . Now this all Papists , learned and unlerned , professe . This ( unlesse they cease to be Papist ) they live and dye in ; and so they are necessarily and certainly damned . For to adde any thing to Faith in Iustification , is damnation ; as before it shewed . And saith the Prophet , ‡ They that observe lying vanities , forsake their own mercy . But , Thirdly , you say , They may be saved , so they conforme to a Religious life . Now what is the Religious life of a Papist , and especially of a silly ignorant Papist ? Namely , to goe to Shrief , or Confession to the Priest , his Ghostly Father , as often as may be ( as the Fernall Glory , published by your Chapleins licence , teacheth ) or at the least once a yeare against Easter : to keep his Lent-fast strictly , so as upon paine of damnation , or greivous penance , not to eat an egge all that time , and so observe all othor Fasting-dayes in the yeare , together with all Holydayes : to say over their Beads every day in repeating their Pater Noster , Ave Mary , Creed , and ten Commandements , ●f either they be so learned , or devout : to goe to their dayly Masse and Mattens , where it is their safety to understand never a word , nor to say Amen to the Priest , but by the sound of his voyce : which they understand no more , then the chattering of a Magpy : to call upon such a Saint , his speciall Mediator , and say a Pater Noster , and Ave Mary before such an Image , and especially of their Lady : and a thousand such like observations , wherein a Popish Religious life consisteth . And so this is the Religious life of your ignorant silly Papist , wherin living and dying , he may be saved , if he may beleeve your Doctrine . But to this you adde , An humble and peaceable obedience . To What ? Or to whom ? As to the Priests Ghostly Discipline , when he injoynes sore penance , as whipping-cheare in Lent , or the like . Or if you meane peaceable obedience to the Civil Magistrate , as in England : that must be according to their Ghostly Fathers direction and limitation : they must not take the Oath of Supremacy , nor in some cases , the Oath of Allegiance , when it makes for the Catholick Cause . And though to satisfie the Law , and save his purse , he come once a moneth to Church , and heare your service : yet Sermon he must not heare , especially if the Preacher be Puritannicall , for that might turn him quite from his Popery . And thus such , partly by their peaceable civill life , and partly by their humble Popish Religious life , so living and dying may be saved . And therfore to such silly Ignorants , we must not deny salvation . Why so ? For first , We have not so learned Christ , say you . Wee ? What wee ? Wee , to wit , you , and your present Church of England . And surely you had not need to deny salvation to that Church , with which you and your Church is one and the same Church , least otherwise you might leave your selves as little hope of salvation , as others doe them . But this is a piece of your learning of Christ , it seems , to beleeve , that a silly ignorant Papist , that knows not the right hand from the left , that is drowned in Ignorance , blindnesse , superstition , Idolatry , Infidelity , and as a drowned man knows it not , may securely wrappe himselfe in the shrowd or mantle of his silly ignorance , and so goe to heaven . Thus have you learned Christ. But Wee , Wee ( I say ) that renounce all communion with the Whore of Babylon , and with all her Abominations , * have not so learned Christ ( as having heard him , and been taught by him , as the truth is in Iesus ) as to beleeve there is salvation to be hoped for of any , but such as walke according to Christs rule , and live and dye in his Faith. And what 's Christs rule ? Even that which follows in the same place , vers . 22 , To put off , and renounce the former conversation of the Old Man , which is corrupt according to the deceitfull lusts , wa●king ( v. 18. ) in the vanity of our minds , having the understanding darkened , being alienated from the life of God , through ignorance ( as the Gentiles ) because of the blindnesse of their heart , who being past feeling , have given themselves to all ●●s●viousnesse , to worke all uncleannes with greedinesse : Wherupon the Apostle addes : But have not so learned Christ , so , as to thinke to be saved in a Heathenish life drowned in ignorance : ( from which you cannot distinguish the life of an ignorant Papist , except that it is infinitely more stupid and fuller of grosse ignorance , and all abominations , then the Heathen were ; and saving that Papists professe the name of Christians ) We have not ( I say ) so learned Christ. What is then the learning of Christ ? To put off the Old Man , and that ye be ( saith the Apostle ) renewed in the spirit of your mind , putting on the New man ▪ which after God is created in Righteousnesse , and true Holinesse . This is the learning of Christ. So as without this learning , neither any silly ignorant Papist , nor the most pregnant , acute , learned Arch-Prelate can be saved . We must have both the Righteousnesse of justification by Faith imputed , and of Sanctification of the spirit of Christ inherent , and shining forth in a holy life and conversation . It is not a Pope-holynesse in keeping of a Lent , fast , or worshiping of an Altar , and such like counterfeit holines of mans devising . This you learne not of Christ. For Christ saith , * In vaine they worship me , teaching for Doctrines the Commadements of men , or humane Traditions . This holinesse saves not , but shuts men out of the Kingdome of Heaven . But secondly , You call it stifnesse , and churlishnesse in Protestants to deny all Papists salvation . We shall by and by see your Charity to Papists , which is so extreame great , as we need not wonder at your malice against those some Protestants you speake it . Is it stifnesse to avouch the truth ? And if they do bebaiousthai ( as the ‡ Apostle exhorteth Titus ) constantly affirme , what not onely is truth , but also necessary to be spoken , as being a matter of such moment and consequence , as concernes the savation of soules , by denying salvation , to whom it belongeth not , and when men are seduced in a false perswasion therof : call you this churlishnesse ? Certainly this churlishnesse in so denying , is better then your charity in affirming a falshood . Nay what will you say , if this , which you call churlishnesse , be found to be true Charity ? when your Charity will be found to be deadly hatred against the soule of that silly ignorant Papist ? For true Charity ever consists with verity : els it is no Charity , but vanity . Now those Protestants , which deny salvation to all Papists living and dying in the Roman faith , doe it upon sound and solid grounds , even upon cleare evidence of Scripture . For the Roman Faith is not the true Christian Faith ; as we have proved . And without the true Christian Faith , no salvation . And that one Doctrine of Justification by works ( were there no more ) which all Papists professe and hold , is alone sufficient to shut out all Papists , living and dying therein , from salvation . This being so cleare , should Protestants grant notwithstanding a possibility of salvation to any Papist , living and dying in that Romish faith , they should utter a manifest untruth and falshood , and so should bewray themselves to be notoriously uncharitable . How ? First to Protestant Professors : 2. to Papists . To Protestant Professors , causing the weake at least to waver in their faith , and make them the apter to be seduced by Romish Priests and Jesuites , who prevaile not a little with vulgar Protestants , and that by this very Argument which you hold , That Protestants ( yea the Primate of Canterbury ) grant a possibility of salvation in the Roman Church . Whereas we ( say the Jesuites ) deny salvation to be had in the Protestant Church . Although I hope they will not extend this to the Church of England , which you say is one and the same Church with that , of which Rome is . Againe secondly , Protestants in not affirming this truth , Then it is impossible for any Papist , living and dying in the Roman faith , to be saved , should be very uncharitable to the Papists themselves . For seeing them running on in a way , which is full of false ground , and deep pits , covered over with green leaves , and the end whereof is certaine and unavoydable destruction : should they not cry out unto them , to abandon that way , and by all meanes and speed to get them out of it , they were very uncharitable . And the Scripture calls this hatred of our Brother . As Levit. 19.17 . Thou shalt not hate thy broth●r in thy heart : thou shalt in any wise rebuke him , and not suffer sin upon him . And for ignorant Papists , we are not to cast off all hope of them , but erranti comiter monstrare viam , shew those wanderers the right way , instructing them with meeknesse , proving * if God peradventure will give them repentance to the acknowledgement of the truth , And that they may recover themselves out of the snare of the Devil , being taken captive of him at his will. Ob. But for Protestants to have no better an opinion of Papists , and of their Religion , would ( as you tell us before ) make the rent wider , which you are loth to doe . The rent is too wide , so to be sowed up with the rotten thread of your Charity . Nay such your Charity keeps Papists the further off from the true Protestant Religion , when they may be provided of salvation nearer home , and that so easily too . But however , the truth must be spoken , as you ●old us before . As Augustine saith in the point of Predestination , at the Preaching whereof some in his dayes ( as too many in ours ) taking offence , he answereth , Numideo tacenda est veritas , &c. Is the Truth therfore to be concealed , because some unjustly are offended with it to their damnation : and not rather to be spoken , that he which is able to receive it , may receive it to his salvation ? And here the Papists take offence at Protestants , for speaking the truth , it is not scandalum datum , but acceptum , not an offence given , but taken . And though some take offence , yet others weighing by reason , may thereby through Gods grace forsake their errour , and imbrace the truth . If they will not , we have freed our own soules , and Truth is Truth still . We must keep our distance , and not ( because they will not come to us ) goe the halfe way at least to draw them to us ; as before . As the Lord saith to his Prophet concerning revolted Israel , * Let them return unto thee , but return not thou unto them . And if thou take forth the Precious from the vile , thou shalt be as my mouth . We must not mingle and confound the precious and pure gold with the base drosse , not truth with errour , not light with darknesse . Yet for your part , you say Thirdly , Not to deny Papists salvation , living and dying Papists , to wit , in the Roman Faith , is not mistaken Charity ; and if it be , mistaken Charity is better then none at all . But first , we have shewed , that this is no Charity at all , but an erronious opinion , arising from a spirit destitute of the Truth , and too much in love with the Romish whore . And Secondly , such mistaken Charity is worse then no Charity at all in this kind . It were better , if ye had no such Charity . For your Charity towards your silly ignorant Papists , in perswading them , that they are safe enough in any society of men , and there is salvation for them living and dying in the Roman Faith , is a nuzzling of them in their ignorance ; and ( like the Apes Charity to her young one ) a strangling of them with too much hugging , and bewrayes you to be of the spirit of those false Prophets , that ‡ strengthen the hands of the wicked , that he should not return from his wicked way , by promising him life ▪ that ‡ dawbe with untempered morter , that § call evil good , and good evil : that put darknesse for light , and light for darknesse ( and wo to such ) that say , † peace , peace , when there is no Peace . Ob. But you will say , shall we shut out silly ignorant Papists from Gods mercy . Nay you your selfe shut them out from Gods mercy , while you shut them up in their blindnesse , and so from the meanes of Gods mercy . For meanes of mercy they have none in their Popish Religion , and blind faith , and therein you lull them fast asleep , while you tell them , so long as they are ignorant of the Errours of Popery , they are safe among any part of men ▪ Thus you shut them out from Gods mercy ( as much as in you is ) when we by shewing them the truth , and their errour , would lead them to Gods mercy . Nor doe we deny , but God may in the riches of his Grace and mercy prevent and overtake a silly Papist , in causing him to imbrace Christ by Faith , even when he lyes on his death bed , and truly beleeving in Christ , and so dying , he is undoubtedly saved . But dying thus a true Beleever , he dyes not in the Roman faith , but in the saving faith of Christ , which the Roman faith is not . So as thus dying within the Verge of the Roman Church , yet he dyes no member of the Roman Church , but of the true misticall body of Christ. And this Charity we have towards silly Papists , praying that God would shew them mercy , in delivering them from under Antichrists yoake , to take Christs yoake upon them , and bring them out of darknesse into his marvellous light . To proceed . L. p. 294 , 295. Io. Frith saith , Of the presense of Christs naturall body in the Sacrament , that neither side ought to make it an Article of Faith , but leave it indifferent . And B. Ridley , we confesse all one thing to be in the Sacrament ▪ onely we differ in modo , in th● manner of Beeing . P , And of this of Ridley you say ( ibid. ) 'T is well if some Protestants except not against it . For this difference de Modo , of the manner of the Presence of Christs naturall Body in the Sacrament , we have spoken before at large . And was this Difference , trow you so small that cost both Ridley , and Cranmer , and Frith their lives ? For you cite them all 3 in one Page , calling them the learned of those zealous in Queen Maries dayes . Martyrs you do not call them : beware of that . So as times kàrin for honour sake you mention them not . So you cite Calvin a little before , whom in the High Commission you honoured with the Title of Rascall . And these Martyrs are they , whom one of your Divines of note and worth ( Dr. Heylin ) in a Booke licensed by your Chaplein stiles with the Honourable Title of Schismaticall Hereticks . But to let this passe for currant with you : The summe of your whole passage touching this point , from pag. 292. to 296. is to perswade us to acknowledge a reall presence of Christs naturall body in the Sacrament , onely differing from the Papists quoad moaum , as touching the manner of presence . Now I confesse this is a very pretty and ready way to lead to your Reconciliation . But let me tell you , even words , and names , and verball expressions are of no small force many times , to lead men into great errours , although at first they meant no harme , that used them . For instance . The Primitive Fathers , when they began to call the Lords Table an Altar : they little dreamed what an Altar it would prove afterwards , as wheron to offer up in sacrifice Christs naturall body ▪ So when they called Ministers Priests , they imagined not , that those Priests would prove afterwards such sacrificing Priests , as now are in the Church of Rome . And when they called the Lords supper a sacrifice , which they meant to be Eucharisticall , of thanksgiving , they never suspected , that this would become afterwards a corporall sacrifice of Christs very body and b●ood . And yet these very Names so taken up , gave occasion afterwards of setting up the greatest Idol that ever was in the world , as we see at this day . So dangerous is it to expresse Divine matters by any other Name , then what the Scripture hath given them . Seeing then that in Scripture we find no such words as Reall Presence of Christs naturall body in the Sacrament : it is not safe for Christians to take them up . And so much the more , because we see by experience the mischiefes , that this reall presence ( so called and so understood , as the Papists doe ) hath done in the Church of God. How many Martyrs hath it made ? How much innocent blood hath it spilt ? So as it hath gotten ( and that deservedly ) a very bad Name . And it is the Name , or Word , wherby the Romanists expresse their Great Idol in the Masse . And David saith , * Their Drinke offerings of Blood will I not offer , nor take up their Names into my lips . So as Christians ought not to use the Names of Idols , invented by man , to expresse Divine things of Scripture by . Yea K. Hezechiah , when the Brazen Serpent ( which God himselfe had ‡ commanded to be made for the present occasion in the Wildernesse ; though he commanded it not to be kept for a Monument ) began to be abused unto ‡ Idolatry , he brake it to pieces . And so in this case , though these words The Reall Presence , may beare a good sense : yet being , and that of long time abused to the setting up and upholding of most grosse Idolatry : we are to stamp it to powder , and never use it more . And we have as little reason to be perswaded hereto by your Lordship as by any . For as this word , Reall presence , is very suspicious , in it selfe , and much more in regard of the Papists abusing of it : so it wants not suspicion , that you so commend it unto us . First , in regard of the whole matter of your Book , which generally complyes with Popery : Secondly , in regard of the main scope of your Booke , which is to bring on a Reconciliation with Rome . And Thirdly , and more especially , in regard of some speeches , which have now and then dropped from you in publick Court , where speaking of Altars-placing , you said , you would have none to sit above God-Allmighty ; which must needs imply ( as before is noted ) that either your Altar is your God Allmighty ; or els God Allmighty hath a locall presence and residence there upon your Altar . And so Fourthly , your eager zeale , in promoting of Altars , makes us much to suspect your Reall Presence , as fearing all will not be well , when once we have taken up , and let down this Reall presence of God Allmighty into our bellies . And so also , Fiftly , your Priests ( by that Name ) doe increase the suspition . And Sixtly , because you tell us before of a Transubstantiation , taken properly , and improperly . And Seventhly , Because you tell us by and by , that Transubstantiation , Purgatory , Forbearance of the Cup , are but Disputed and Improbable Opinions . Lastly , it is used to Idolatry : and so to be broken in pieces , as the Brazen Serpent was . And therfore for all these Reasons , we desire not to be troubled with your Reall presence , but leave it to the Papists , or to you , to restore it where you had it , or if you like it so well to use it , let it be to your selfe , or Chappell at Lambeth , trouble not the Church of England with it any more , which desireth not more matter for a new Booke of Martyrs . Now to come to the Martyrs . First for Ioh. Friths words , Not to make it an Article of Faith , but leave it Indifferent . First , However the words sound , we must weigh them by the sense . And the best Commentary of his words , is his death , which he suffered even therfore , because he made it an Article of his faith to beleeve , that Christ was not Really Present in the Sacrament , as the Papists do hold ; and therfore on the contrary , he held it as an Article of his faith , That Christ was onely vertually and spiritually present to the Faith of the Receiver , according to the true meaning of those Sacramentall words , This is my body ; as a little before we shewed . Secondly , to take Friths words in your sense , doth overthrow a Christians faith , as touching the Sacrament , wherein the beleever receives and applyes by faith the merits of Christs death to the comforting , nourishing , and strengthning of his soule . And a man is bound to beleeve aright concerning the Sacrament , and to put a maine difference between truth and erro●● therein . And is it not an Article of Faith to beleeve Christs body not to be corporally present in the Sacrament , seeing he saith , * Me have you not alwayes . ‡ It is expedient for you that I goe away : ‡ who sits at Gods right hand : § whom the heavens must receive , till his coming againe ? And lastly , admit his words may be stretched to the full bredth of your sense ( which is erronious ) wee must measure all mens words by the Rule of Scripture in divin , matters . If they dissent , or come short , or goe over , or besides consider men are men . But I say , we cannot conceive that those words of Iohn Frith could have any other sense , then that which was sound and good , considering ( as I said before ) he dyed for that very difference in Faith touching Christs presence in the Sacrament ▪ Now for Dr Ridley , saying we differed in Modo , in the manner : 'T is true . And the manner is the whole matter of difference . Papists say , Christs naturall Body is present : we that the merit and vertue of his Body broken upon the Crosse , and the merit and vertue of his Blood , shed upon the Crosse , is present to the beleeving soule in the Sacrament . I may expresse it by this similitude , of the Sun , and the beames . The body of the Sun is in heaven , in its spheare locally , and circumscriptively , but the Beames are on the earth . And when the Sun beames shine into our house , we say , here 's the Sun , though it be the beames , not the body of the Sun. And so the Scripture saith of the Sacrament , This is my Body , because with the bread the faithfull Communicant receives the beames of Christs Body crucified into his soule , his merits , but not the Body it selfe . But the Papists say as much , as , The very body of the Sun is in their house , when it shineth . But enough of this here , having spoken sufficiently of it before . Yet for a conclusion : If your Lordship hold it to be a matter so indifferent , about the manner of Christs naturall-bodyes presence in the Sacrament , which you put upon the Martyrs , if you were put to it as they were ; would you be of their mind , and resolution , rather to loose Canterbury , life and 〈◊〉 , then beleeve as the Church of Rome beleeves of the reall presence . But I leave you to the Resolution . L. p. 297. Transubstantiation , Purgatory , Forbearance of the Cup in the Sacrament , are disputed and improbable Opinions : yet so imposed ▪ as this may be enough for us to leave Rome , though the Old Prophet forsooke not Israel . 3 Reg. 13. ( And a little after ) And therfore in this present case , ther 's perill , and great perill of damnable both Schisme and Heresie , and other sin , by living and dying in the Roman faith ▪ tainted with so many superstitions , as at this day it is , and their Tyranny to boot . P. I told you , I feared some such thing , when you commended last unto us the indifferencie of admitting of Termes of Reall Presence . For now I perceive your Reall presence even in Transubstantiation it selfe , is but an improbable and disputed opinion , as also Purgatory , and the Forbearance of the Cup. And by Disputed , I suppose you meane Disputable , such as either hath been disputed , or may be disputed againe ▪ so as these things are matters of dispute , and improbable . And somtimes a thing that is improbable , may prove true . For Improbabile is not alwayes falsum . It may seem improbable to us , and yet be true in it selfe . But for Transubstantiation : is that which is clearly against Faith , against Reason , against the nature of Christs Body naturall , against the nature of the Sacrament , but an improbable opinion ? And for Purgatory : Is that which is against Faith , and overthrows the infinit vertue , merit , and efficacie of the blood of Christ , but an improbable opinion ? And is that , which you confesse to be against the expresse institution of our Saviour Christ ( as the taking away of the Cup in the Sacrament ) but an improbable opinion ? And doe you so favourably call that , but a Forbearance , which is a most notorious and shamelesse Sacriledge ? And then secondly , All this ( say you ) may be enough for us to leave Rome . May be : Much may be : but Is not , I hope . And so long , well enough . And though Actu it be , yet not affectu . But you might have said , All this , and much more besides , if not onely disputable and improbable things , but abominable and damnable . But this is enough , were there no more . Yet ( say you ) the old Prophet forsook not Israel . What then ? Ergo the Protestants , though they might have had cause enough to leave Rome , yet should have done rather as the old Prophet did , not to have made a separation from Rome . Ergo they were not so kind , as the old Prophet . But the old Prophet might continue in Israel upon better terms , then the Protestants could have done in Rome . For Israel had no Inquisition , as Rome hath . And you confesse that men might live in Israel , and injoy the liberty of their Conscience , seeing there was no Law made to restrain them from going to the one Altar at Ierusalem , or to constrain them to sacrifice in the high places . And yet that 's more , then I beleeve can well be proved . For those 7000. that had not bowed to Baal did hide themselves , as not daring to professe and avow their Religion and Faith towards God , as before . So as it seems there was no open toleration in Israel for any to goe up to Ierusalem . And it can hardly be thought , that Ieroboam being a great Politician , should give toleration to his subjects to goe up to Ierusalem to worship , least they should fall back to Iuda againe , for prevention whereof the two Calves were set up , to keep the people at home . The like policie used the High Priests , Scribes and Pharisees to suppresse those that should confesse Christ , in making a Decree to * excommunicate them , and so in puting Christ to death , least his Kingdome should put down theirs . And I hope your Hierarchy wants not the like policie , for the rooting out of Puritans , the true Professors and People of Christs Kingdome , being Christs Kingdome and yours cannot consist together . But you conclude , somwhat dangerously , when you say , Therfore in the present case ther 's perill , great perill of damnable both Schisme , and Heresie , and other sins , by living and dying in the Roman faith , tainted with so many superstitions , as at this day it is , and their Tyranny to boot . This conclusion you apply , not to the silly ignorant Papists ( for you leave them secure , and out of danger , as afore ) but to the knowing men of Rome , having shewed them , that though the silly ignorants may perhaps through the thick fogge and Aegyptian Myst of their palpable ignorance steale , or stumble into heaven : yet for the learned , as A.C. and his fellowes , 't is danger , yea great danger to live and dye ( and that knowingly ) in the Roman faith . But me thinks neither here do you buckle your selfe to such a serious businesse as this is , so as to pull these wilfull men out of their puddle , wherein they wittingly stick so fast . You doe not with the spirit of zeale , which Iude requires in good Ministers , saying , ‡ some save with feare , a●prázontes , snatching or plucking them out of the fire , hating even the garment spotted with the flesh . Nor doe you with Peters zeale tell these men , ‡ save your selves from this crooked and wicked Generation ; such as the Scribes and Pharisees , and High-Priests were . But you onely tell them , Ther 's danger , great danger . Of what ? Of no lesse then Heresie and Schisme , and other sinne too , living and dying in the Roman faith . Nay if there be but perill , though great perill , these pregnant Wits have wayes and wiles enough to avoyd all such perills ; and that by the cleane strength of their Art of equivocation , wherein they are become the most expert Masters in the world . Except they have forgotten it , it is so long agoe since our Judges were wont to put them shrewdly to it , as to confesse whether they were Priests or no ; which confession then was as good , as to be hangd . And you say elsewhere , § such can make a short cut to heaven , when they lye a dying , saying , They renounce all their own merits ( whither their many bad , or their few Good merits , is not known ) and rely onely upon Christs merits for salvation . As your good Brother Stephen Gardiner did at his death ( as before But when they dye in so good a mood , though they may seem ( as Gardiner seemed ) to dye in the faith , yet in charity they do not , while they leave not the same gappe open for the people , by which themselves get through , concealing Iustification by Faith from the silly vulgar . In which desperate case had not your Lordships charity put in to helpe at a dead lift , to teach them a blind way to heaven , which scarce any Jesuites , before you , ever knew : What had become of them ? But ( alas ! ) As you delude those silly ignorants , by telling them such a way leads to heaven , which will carry them straight to hell : so on the other side you doe but dally with A. C. and his fellows , in telling them they are in perill onely , when they are in the very precipice of perdition . But if you intended to be their Ghostly Father indeed , you should have told them plainly , Their Religion is Idolatry , Heresie , Schisme , Apostacie , Antichristianisme , Infidelity , and all manner of In●quity , and Impiety , so as to live and dye therein is inevitable damnation to all Papists whatsoever , but double damnation to those that know it . For as Christ saith , * That servant , which knew his Lords will , and prepared not himselfe , neither did according to his will shal be beaten with many stripes : But he that knew not , and did commit things worthy of stripes , shal be beaten with few stripes But what should a man speake to ‡ the deafe Adder ▪ that stoppes her eare , and will not hearken to the voyce of Charmers , charming never so wisely ? I will follow my Lords Councel , ‡ Let them alone , They be blind leaders of the blind ; and if the blind lead the blind they shall both fall into the pit . And as he saith to the Pharisees , § Fill ye up the measure of your Fathers . But how come you to say , Ther 's danger of Schisme , living and dying in the Roman faith . What ? Can a man be a Schismaticke ▪ being a Romanist ? Then is not the Church of Rome her selfe a Schismatick ? And so the Church of England all one Church . And so your Catholicke Church , of which you and Rome are , all Schismaticks ? Look to it . But I may not leap over that , which you have stumbled upon , namely , Romes Tyranny to boot . And it were well , if such Tyranny were confined to Rome ; saving that all Tyranny is such , as it will not be confined to any place , within any bounds . You say , that the Church of England , and that of Rome , are one and the same Church . Certainly then , this One Church ( what ever you pretend of the Catholick Church ) is of such a constitution , as whose very foundation is Tyranny , because Hierarchicall . As Pope Hadoian ▪ 4. an English man , lying extreme sick , said , That there was no life more wicked , then the Popes , whose Popedome was founded in blood , and is maintained with blood , wherein he is Romulus his successor , who in laying the first foundation of Rome , slew his brother Remus . And wherein doth the Tyranny of your Popedome in the Church of England come short of the Popes , saving that he hath a more powerfull Principality , then you have . Have not you in your hand , like that Roman Iupiter , ( the Pope ) your thunderbol● of Excommunication , to blast and cast out of the Church whom you please , or those who do not please you ? Do not the Censures of your High Commission ( like the Popes Court of Inquisit●●n ) extend to the spoyling of good Ministers and Christians of all liberty and livelyhood ? You will say , You use no * fagots , as Rome doth . 'T is true : 't is not yet come to that . But whe●'s the default ? You onely want a Law. But in the mean time , you want not your devises , armed both with your own power , and borrowed of others , to afflict men worse , then with death , as before is shewed in the forenamed examples . And therfore from all such Tyranny both English , and Romish , the Lord deliver us . L. p. 299. I do indeed for my part ( leaving other men free to their own judgement ) acknowledge a possibility of salvation in the Roman Church . But so , as that which I grant to Romanists , is not as they are Romanists , but as they are Christians , that is , as they beleeve the Creed , and hold the Foundation Christ himselfe , not as they associate themselves wittingly and knowingly to the grosse superstitions of the Romish Church . P. Now you speake a little more plaine , then before . But how do you leave other men free to their own judgement , when for not being of your judgement in this point , you cens●re them of stiffenesse , and churlishnesse , and want of Charity . And yet you your selfe say , that there is no possibility of Salvation for Romanists as they are Romanists . So as your judgement is , That Romanists , as , they are Romanists , have no possibility of Salvation . Ergo no Papist , as a Papist , living and dying in the faith and Religion of Popery , can possibly be saved . And just so say those Protestants whom you Censure for stiffe , churlish , and uncharitable . Onely you qualifie it with this Condition , If they wittingly and knowingly associate themselves to the grosse Superstition , of the Romish Church , so as still you save harmlesse your silly ignorant Papists , that know nothing at all , whether they doe and beleeve right , or wrong . And you distinguish , That , as Romanists , they cannot be saved , but as Christians , beleeving the Creed , and holding the foundation Christ. But we told you before , that your silly ignorant Papists do not so much as understand or know the very letter of the Creed , how much lesse beleeve it ? If they can mumble over their Creed as many a blind Priest doth his M●sse , 't is in a strange tongue , and they say it for one of their blind and superstitious Prayers , as they doe their Ave Marie . So , that way , what hope , or possibility can they have of salv●tion ? And for holding the foundation Christ : to that we have before sufficiently proved the Contrary . But say you they are Christians . So you say , they are Romanists too . As one telling the Emperour Sigismund of Iulianus the Cardinal , speaking somthing in his Commendation : he answered , Tamen Romanus est : yet he is a Romanist . And this Romanist is like the Colloquintida in the * pot of pottage , of which the young Prophets said to Elizeus , Ther 's death in the pot . Or like the ‡ flye in the Apothecaries box of oyntment , it marres and corrupts the whole oyntment . And a man may say of your Roman Christians , or Christian Romanist ( which you will ) as one said of a wicked Prelate , who was also a Temporall Prince ( as you be ) when he gloryed of his greatnesse , as being both a Prelate , and a Prince , or Earle : What shalbecome of the Bishop , when the Earle is in hell ? So what shal become of your Romanist , as a Christian , when your Christian as a Romanist , is in hell ? L. p. ibid I am willing to hope , there are many among them , which k●ep within the Church , and yet wish the Superstitions abolished , which they know , and which pray to God to forgive their errours in what they know not , and which hold the foundation firme , and live accordingly , and would have all things amended , that are amisse , were it in their power . And to such I dare not deny a possibility of Salvation , for that which is Christs in them , though they hazzard themselves extremely , by keeping so closse to that , which is Superstition , and in the case of Images comes too neare to Idolatry . P. Your Hope and Charity may be much , but in this can doe but little . But 't is possible , that some may keep within the Confines of that Church-Dominions , and more powerfull Principality , and yet not be of that Church : as those seven thousand in Israel forementioned . Of such ( if any such there be ) we may well hope of their salvation : although they cannot live in those places , where Popery beares sway , but with much danger to their bodies and estates , and some to their soules too . As I perswade my selfe , for all your diligent Inquisition and hunting with your Hounds , Beagles , and Prosecutions , or ( if you will persecutions in your High Commission , and other spirituall Co●ts , there are many poore honest soules in England , that truly feare God , and abhorre your superstitions , and oppressions , but in regard of their bodies and estates cannot be but in dayly danger of falling into your Lyons denne , if but once detected . But for others , who are sensible of your Tyrannicall yoake , and groane under the burthens of your superstitions and Ceremonies , yet have not the heart , and courage of the spirit of Christ to with-draw their necks , but indure all your bondage , so they may injoy the fleshpots of Aegipt : however they may wish to be free , yet you know the Proverbe , Wishers and Woulders . And so of those in the Church of Rome : some Errours some may see , and be sensible of them , and wish them removed : but in the mean time , will they , nill they , they must undergoe them , and that even against their Conscience ; so as me thinks , this should somwhat abate and snibbe your willingnesse to hope of any possibility of salvation for such , as against their Conscience , and for worldly respects , live in known errour . Nor can he possibly avoyd it , so long as he lives in and of that Church . For as Solomon saith , * Can a man take fire in his bosome , and not be burnt ? Can one goe upon hot coales , and his feet not be burnt ? so who so toucheth a whorish woman , shall not be innocent . Now he that lives in and of the Romish Church , lives in the whores bosome , and is a ‡ member of the whore . And perhaps many a one feeling how hot the bosome is , wisheth he were out of it ; but hath not the Power , being ( as Solomon saith ) plunged into a deep pit . ‡ The mouth of a strange Woman is a deep pit : he that is abhorred of the Lord , shall fall therin . And once in , 't is hard getting out . Nor all a mans wishing will doe it . But ( say you ) he prayes to God to forgive him his Errours , that he knows not . What then ? Is he the nearer salvation , when he still lives in the errour that he knows , and onely wisheth to be amended ? And doth not many a man live in a known sinne as whoredome , or drunkennesse , or the like , and being convinced of the foulenesse of it , and the many evils it brings upon him , wishes he could leave it , and prayes God to forgive him , and yet lives in it still ? Is he ever the neare to mercy ? Nay he is the further off , as being habituated and hardened in his sin , known sin , wherein he lives unpenitently . Wheras Solomon saith , § He that confesseth , and forsaketh his sins , shall have mercy : But he that hideth his sins shall not prosper . And you here bring some Papist in , confessing the errours which he knows not , as praying God to forgive them : but never a word of his confessing and praying God to forgive those errours which he knows ▪ and wherein he lives . So here is a hiding of his known errours . But it were too grosse to bring him in , confessing , and deprecating God for his known errours , wherein he still liveth , and though he wish them amended in the Church of Rome , yet amends them not himselfe , nor doe you tell us , that he doth so much , as wish them amended in himselfe , and therfore you prudently forbeare the mention of any such thing , as his praying to have his known errours forgiven . For that should put a man into a desperate case , shuting him out of all hope and possibility of salvation , to mock God to his face ▪ in praying to have those Errours and sins forgiven him , in which against his Conscience he both liveth , and resolveth no other ( though he wisheth ) but to dye . But yet ( say you such hold the foundation Christ. How ? As they that held him fast , when they crucified him . For such as live in known sin , and errour , they ( as the Apostle saith ) * crucifie to themselves the Son of God afresh , and put him to an open shame . Such holding of Christ , is not to hold him as a foundation , but to overthrow the foundation . For Christ dyed , not to hold to deliver us from the punishment of sin , but from the guilt and dominion of sin , by working in us Faith and Repentance . So as to professe Christ , and to want these , yea to live in known sin and errour , onely with a faint wishing of amendment , is not to hold the foundation Christ , but to make him a false foundation , as if he were a Saviour of such , as so live in known sin and errour , as they resolve no other , but to live and dye in it . And we have proved before , that Romes Religion quite overthrows the foundation Christ : so as none , living and dying in the Faith of that Church can be saved , and the more he knows it , and yet lives in it , the greater is his damnation , though he wish never so much to have the errour amended . But you say , Christ hath a part in them . I answere with the Apostle , ‡ The Foundation of God stands sure , and hath this seale , The Lord knoweth them that are his : and ▪ let every one , that nameth the name of Christ , depart from iniquity . Loe , here be two things joyned together , which must not be parted : 1. The Lord knoweth who are his : here 's Gods foundation , layd in his Eternall Counsell and Purpose , according to that of the Apostle , O'ùs proégno , Whom he foreknew ( not foresaw ) he preaestinated to be conformed to the Image of his Son ▪ &c. Here 's Gods foundation , that stands sure , and hath this seale , The Lord knoweth who are his . Now they that are Christs , do so hold this foundation , as that they are firmly built upon it ; which is properly to hold the Foundation . For if a house stand not upon the foundation , how can it be said to hold the foundation ? Now how come we to know , whether a man doe thus truly hold the foundation Christ or no ? Why , if he be built upon this Foundation . And what is it to be built upon this Foundation ? The Apostle tells us ( which is the second part of this seale , that settles us upon this Foundation ) And , let every one , that nameth the name of Christ , depart from iniquity . Now to name the Name of Christ , is not to professe Christ , as nominall Christians , as Papists doe . To apply this then to your hopefull Papist , or Christian Romanist : He names the name of Christ , he professeth Christ. Thus say you ) he holds the Foundation Christ. No say I : No , saith the Apostle . For being a Roman-Christian , he professeth , he practiseth , he liveth in the Religion and faith of Rome , to wit , Popery ; and this Pop●ry is iniquity , yea the very Mystery of Iniquity , and the Religion of the Whore of Babylon , whose golden Cup of Christian Profession * is full of abominations , and spirituall fornications . This being iniquity , he that holds the foundation Christ , must depart from it : Or els , for all his naming the Name of Christ , he holds not the foundation of God ; nor doth God know or acknowledge that man to be one of his , he is not ‡ sealed . And therfore your hope of such , that are thus purblind , seeing their errour , but not departing from it , is as vaine , as your charity towards those , that are stone-blind . And you adde : Hold the Foundation , and live accordingly . That is , have the bare name of a Christian , and live and dye a Papist ; which to doe , you must needs confesse , cannot stand with the possibility of Salvation . And then what becomes of your hope ? For how can holding the foundation , and living accordingly stand with the profession and practise , Faith and Religion of Popery ? And know ye not , ‡ That not every one that saith , Lord , Lord , shall enter into the Kingdome of heaven , but he ( saith Christ ) that Doth the will of my Father , which is in heaven . And what is that will ? That every one that nameth the Name of Christ , depart from Iniquity . What Iniquity ? All Iniquity . But what is iniquity ? All iniquity is either morall , or spirituall . Morall iniquity is all that , which is a breach of any of the Commandements of the second Table , as murther , Adultery , theft , falsewitnesse , covetousnesse , lust , dis●bedience to Parents , and lawfull Governours in lawfull things , and the like . Spirituall iniquity , is such ▪ as is against the Commandements of the first Table , as Infidelity , hatred of the Truth , Idolatry , as in the worship of Images , will-worship , superstition in Gods worship , taking of Gods name in vaine , in professing Christ , and obeying Antichrist , profanation of the Lords Sabbath day , &c. Now all such iniquity , both morall , and spirituall , even all such * spirituall wickednesses in high places a true Christian must not onely wrestle against , but depart and flee from . Otherwise , though he shall say to Christ in that day , ‡ Lord Lord , H●ve we not prophecied in thy Name , and in thy Name have cast out Devils , and in thy Name have done many wonderfull works ( as perhaps the Mountebank Friers and Priests will say of their ‡ lying wonders , the marks of Antichrist ) ( Loe here , all in Christs name , no lesse ) yet Christ will professe unto them , I never knew you , depart from me , ye workers of iniquity . Thus Christ professeth , he knows not those , that onely professe him . So as , whatever Papists may boast of , or pretend , and professe , that they are Catholicks , that they are Christians , that they hold the Creed , and live a Religious life , as their Ghostly Fathers teach them ( as we noted before ) yet living and dying Papists , Christ shall certainly say unto them all , aswell the starke blind , as the purblind , and aswell both these as the knowing men of Rome , Depart from me , all ye workers of Iniquity , ye Idolaters , ye Infidels , ye Antichristians , ye Hypocrites , ye blind and ignorant : I never knew you . And you adde , They hazzard themselves extremely , by keeping so closse to that , which is superstition , and in the case of Images , comes too neare to Idolatry . Thus I perceive you will not rayse up your voyce one note higher , then to superstition , or at the most , too ●eare Idolatry . Not Idolatry outright , onely bordering closse upon it , too neare it God wote , as Purgatory is too neare hell , onely a Wainscot between , and how soon burnt down , and long ere now , with so hot a fire on both sides , so as 't is to be more then feared , Purgatory and Hell , by this time , are become both one , and so while your too neare Borderers upon Idolatry , your worshipers of Images , might hope to find some cold comfort , when they should be in their hot Purgatory , that by the vertue of a few Masses , they may quickly be dispatched thence , they find now such a confusion and mixture of Hell and Purgatory , that they cannot find the way out . And so neare Idolatry is your case of Images , that it is not possible for the subtilest Schoolman to distinguish between them , such is their not onely contiguity , but continuity , the Scripture calling an Image an Idol : cídolon , being in the Grammaticall and common construction an Image , and in the Ecclesiasticall use of the Word , any Image or Representation which men have devised to set up for a Religious use , as in or by it to worship God or Saint . And we have shewed before , that if the Heathen in the worship of ther Images were Idolaters : then how much more the Papists , which both in their Doctrine and Practise do farre outstrippe the Heathen . Nor in the case of Images alone , are Papists most grosse and desperate Idolaters , but also in the worship of their breaden God , and in their worship of Angels , and Invocation of Saints , making them so many Gods , as also the Crosse it selfe , which they both invocate , and worship with Latria , which they call divine worship ; as before . L. p. 302. Worth once mislead , is of all other the greatest misleader . P. And who of more worth in the account of some in the world , then your Lordship . If then this worth be misled ( as your Charity and Hope of misled Papists ) it becomes of all other the greatest misleader . For this worth is become the greatest misleader both of Papists and Protestants , both of the Church of Rome , and of the Church of England . And that the greatest too . And I am perswaded , the Church of England , since it professed the Gospell , never had such a monstrous and Bayeyard-like bold misleader , as this Great worth of Canterbury hath proved to be , or will certainly proove in effect , if it find as blind Disciples to deale witthall , as it selfe is a Master . Although it is much hoped , that if any Man hath conceived such an high Opinion of your worth , as to account you for the most Profound Divine , the most Pregnant Politician , and the most potent Champion of the Church of England , the very Reading of this your Book , with a corrected judgement , will either convert him from this errour , or at least prevent , that this errour of your Doctorship shall not Commence , or Proceed to the degree of Heresie L. p. 303. 'T is safest to beleeue the Article of Christs Descent into hell , as both the Churches of England , and of Rome , do agree upon , that is , That he descended into the place of the damned . And this is the truth . P. Surely , if this be the truth , that Christ descended locally into hell , the place of the damned , it were safest to beleeve it , whether you and Rome consent in the beliefe of it ▪ or no. But because you beleeve , as the Church of Rome beleeves , will you thereupon conclude , This is the truth ? Certainly we have the more cause to suspect that truth for a falshood , wherein you and Rome doe both agree . But how true your beliefe with Rome is , and how true this Truth , we have before sufficiently discovered . But will this hold for a good Rule , that in what you and Rome agree it is safest to beleeve it ? You agree in Altars , Priests , Sacrifice , all manner of wil-worship , Antichristianisme , and many things more forespecified : Ergo is 't safest to beleeve these things ? Or for whom safest ? safest for all those , that affect , to be of your Church Tryumphant here , and would not come under your persecution . But how agrees this with that which you adde ( ibid. ) that Rome will not indure this , that Christ descended into the place of the damned , but onely in Limbum Patrum , a Region in the upper part of Hell Ergo rather then faile , if Rome will not beleeve as you doe , That Christ discended into the place of the damned , you will beleeve as she beleeves , that he d●scended in Limbum Patrum . For agree you must : and that 's the safest beliefe . L. p. 307. I my selfe have heard some Iesuites confesse , that in the Liturgie of the Church of England , ther 's no positive errour . P. 'T is a signe then your Liturgie agrees pretty well with the Romish Messal , as is noted by the way before . For surely such a Testimony from a Jesuites mouth , gives us the more cause of suspicion , that all is not so well in your Liturgie , as it should be . As Diogenes sayd , when the people applauded him : he began to suspect himselfe , that he had committed some absurdity , or other , saying , Wherein have I miscarryed my selfe , that this people doth so commend me ? L. p. 318. Though Dr. White , late Bishop of Ely , was more able to answere for himselfe , yet since he is now dead , and is thus drawn into this Discourse , I shall , as well as I can , doe him the right , which his learning and paines for the Church deserved . And I grant as well as he , that there must be some one Church or other , continually visible . P. First , for Dr. White , he being now dead ( which he was long before ) I will say no more , but this : For his deserving pains for the Church ( the Church of England you meane , as now it stands , the same Church with that of Rome , and of the same Faith with her ; and of which Faith he also declared himselfe to be , when he told a Minister , that the Difference between the Church of Rome and of England in the Doctrines of the sixt Session of Trent , and by name , of Grace and Justification was little or nothing ) how great it was , his Works extant can witnesse ; as namely his Approbation prefixed to your now Brother of Chichester ; his Appeale to Caesar , wherein is maintained the whole Body of your Arminian Heresie , together in all , or most of the grossest points of Popery , as worship of Images at least with Doulia , and the like , and assaying to prove the Pope not to be Antichrist , as if he would solem è coelo tollere : also Dr. Whites Book of the Sabbath , to prove no Sabbath to Christians , and the fourth Commandement not to be Morall , for the keeping of one day in the weeke , as the Lords Day : allowing also of vaine sports , and profane pastimes on that Day : and commending of praying towards the East , where your Altar is placed , and such like stuffe : in all which he so well deserved of your Church of England , as he scarce had his fellow ; onely if he were now living againe , he would yeeld the Bucklers to your Lordship as the bravest Champion of the now Chuch of England that hath risen up in this latter Age , or yet succeeding times may hope to produce . But let us now heare the right , which your Lordship does him , and which his paines for the Church deserved . But first ▪ let me tell you , you forget here to give him his Title of Lord Bishop , which you indeed gave him in the very first page of your Booke . But now his Lordship is dead let not Lord and Bishop be separated in any case , no not by death it selfe . For indeed Lord-Bishop is a peculiar Title , differencing you from all true Bishops indeed , as the Scripture commendeth for the onely Bishops , as is shewed before : yet I know not how it is come to passe , that in the best Reformed Churches beyound the Seas , the Pastors are never called Bishops . I suppose it is , because as Kings of old were stiled Tyranni , and that in melior●m partem , untill degenerating into Lawlesse Tyrants indeed , good Kings would thereupon never after be called Tiranni , but Kings : so the Reformed Churches , seeing how the name of Bishop gr●w to be odious , the Office and Calling of it being changed 〈◊〉 that of a Parochiall Pastor into a Diocesan Lordship , and so 〈◊〉 ▪ have for this cause layd aside the Name of Bishop , though otherwise the Name is good , as it pertaines to the true 〈◊〉 and Presbyters over particular Congregations , as is before sh●wed : so as the Reformed Churches doe herein as the Ancient Romans did , who when their Kings turned Tyrants , the l●st whe●of was Tarquinius surnamed Super●us , for his extreme 〈◊〉 ▪ they for ever banished both the name of Kings , and 〈◊〉 out of their Commonweale . But let us see , how you recompense the omission of this Lordly Title in this place , to such a well deserving man. You adde : And I grant , as well as he , that there 〈◊〉 be some one Church or other continually visible . A● well a● he . This then may seem to be some recompense , by way of honour , and 〈◊〉 some doing of him Right ( for indeed his main reward he had in his life time : and what he hath now I cannot tell ) that the Lords Grace of Canterbury is pleased to Grace the late Lord Bishop of Eli , by being of the same opinion with him . Well : what 's the Opinion ? That there must be some one Church or other continually visible ; That some one Church or other hath still been visible , I shall not grudge you . But take my meaning withall . Some false Church or other hath been ( though why must be , I see no reason ; saving that there * must be Heresies even among the Churches of God ) continually visible , ever since the Apostles times . And the Church of Rome for Instance hath bore the bell away : which degenerating into an Antichristian Church , hath been still visible , though not alwayes in one and the same place , but most . What at Rome , and somtimes at Aninion in France ▪ ( for where the Popes Court is , there is the Church in its glorious conspicuity ) yet somtime without a Head , somtime with two Heads , somtime with three Heads , that a man might say , The Porter of Heaven-gates had three Heads , as the Poets fained Cerberus the Porter of Hell to have had . But for the true Church of God , that may somtimes be hid . For first ( as we shewed before ) there was no true Church visible among the revolted Ten Tribes . Secondly , not in ‡ Ahaz his time , when he shut up the Temple ▪ and and served Idols in every Corner of Ierusalem ; and then where was the Church visible the while , when the whole publick service and worship of God was suppressed , the Temple being shut up . Againe , also in Ioah his time was the like , as ye may reade , 2 Chro. 24.17 . to 22 , &c. Lastly , when the Temple was burnt , and all the people of God dispersed Captives in Babylon , where they could ‡ not sing one song of Sion : Where was then the visible Church the while ? But you will say , They might have Synagogues in Babylon . But you cannot prove it . And the Prophet Esay saith , That § they were hid in Prisons : As many of Christs deare servants are at this day in your Church of England . And what say you for that 30 dayes Interdiction , that no man should make any suit , to God or man during that space . Where was then the Church visible But that was but for 30 dayes . But you and Dr. White are for a continuall visibility . And it seems you herein jumpe with the Jesuites , who stand upon a continuall visibility every day , alledging that of Christ † And loe I am with you pa●as tàs e m●meras , which our English turnes , Allwayes , but they , * All the dayes , to wit , everyday Which they doe , to puzzle Protestants in shewing their visible succession every day without fayle , since Christs time . But you will say perhaps Daniel was found praying in those dayes . But he was but one single Man , and so not Ecclesiâ , a Church or Congregation . And if he prayed with his Family , it was but in his private house , and you will hardly allow that for a visible Church , but rather call it a private Conventicle . And if with this Family , then ( if at least you had but sent your Pursuivants ) not onely Daniel , but ( according to the Kings strict Decree ) his whole Family should have been cast with him into the Lyons denne . So during the Aegyptian servitude , what conspicuity of a Church in Israel ? Now and then perhaps , in some godly Families , there might be two or three assembled . Yet this private still , visible you will not call it . For you will not allow Churches in private Families , though they * were in the Apostles time . And such Churches ( so visible , as two or three are visible when you see them , but the world takes no notice of them as Churches ) Christ never fayles to have in the world . And these Congregations in private Families , being driven from your publick Idolatrous Superstition in your Churches , are so hid many times , that your blood-hounds cannot trace them , or hunt them out . But as for such a Conspicuous , Glorious , Visibility of succession of such Prelaticall Heads of Hierarchicall Churches , though such may be alwayes in some Countrey or other resplendent , eminent , and apparent , yet Christs poore Church the while may be , and commonly is hid , as little starres , especially where such great ‡ Luminaria as your Lordships spread out your hot and fiery beames . As the Woman , the Church ( as before ; which here we recapitulate , to incounter two such Giants ) when she fled from the Dragon , and his flood of persecution into the Wildernesse , who saw her then and there ? And when the whole world was turned Arian , where was the true Church visible ? And so since Antichrist came to his Xenith , or Vereticall point , to his Meridian brightnesse , how hath Christs Church been hid in corners , as among the Merindolians , Cabriers , Waldensis , and others , who were still persecuted by that Beast , and his Crew . As Solomon saith , ‡ When the wicked rise , men hide themselves . And so we may truly say , When Prelates rise , and beare sway , and grow most resplendent and predominant in their Potent Principalities : then Gods people hide themselves . And the Apostle saith of the beleevers , in the Old Testament , in times of persecution , or captivity , or of the Maccabees . They wandred about in sheep-skins , and Goat-skins , being destitute , afflicted , and tormented , of whom the world was not worthey : they wandred in Deserts , and in mountains , and in dennes and caves of the earth And who were all those trow you , but the true Church of God ? And how was then the Church of God visible , but that one might see another . But such you will not allow to be visible Churches : 1. because you cannot see them : 2. because you do not allow to be Churches visible , no more then you do the Reformed Churches in Geneva , and among the Can●o●s , and those mountains , where you cannot see them ; which is their safety , as not to feele you . And where was the visibility of Gods true Church in England , in Queen Maries dayes , in the midst of the black tempest of persecution , where you could not discerne one true Professour and Protestant , but by the light of that fire , which was by the Prelates kindled to burn them for Martyrs ? Or if you , or your Beagles had hunted among the Woods , perhaps ye might have found halfe a dozen poore soules under some Tree shading them from the present heat of persecution , where they did solace their soules with having among them some few leaves of St. Pauls Epistles , which they read to strentghen and arme them against their ●urne came . Call you this a visible Church ? But you will say , The Church of England was then visible and conspicuous in the Bishops , and the publick Congregations throughout the Churches of the land , where Divine service , or Masse , was sung or sayd every day . Then was the Church visible in * Edmund of London , and ‡ Stephen of Winchestr , and other their Associates , who were as Zealous Champions for the Church of England then , as you are now . So as that Church then ( as now ) was no lesse sensible , then visible , when sitting most conspicuous in their Courts they condemned Christs true Church for an Hereti●ke , delivering it over to the seculer power for a burnt sacrifice . And was not this that Church then , of which you tell us , when you say , Our Church was just there then , where Romes is n●w ? So as we need make no doubt , but your now conspicuous Church of England was one and the same with that in Mary●s dayes ; onely that Church by vertue of a Law , burned the Saints of God : and you without Law bury them quick You a●e all for a conspicuous visibility of a Prelaticall or Hierarchicall Church . But Christs true Church as before ) is otherwise : which hath for the Bishop of her soule , ‡ the Lord Iesus Christ , who is no Non Resident Bishop , but perpetually resident and present with all his Congregations . Yea § where but two or three are ass●m●led in his Name , there is He in the midst of them . He saith not In a Cathedrall , or other Church ; but indefinitely , Wheresoever : as in a Chamber , in a private room , * as the Apostles were for feare of the High Priests . During which time , where was the conspicuous visibility of the true Church , untill the day of Penticost came , when there was a new Church coll●ctive of ‡ all nations under heaven ? Againe , Christ saith not , Where there is a multitude : but , Where two or three : nor assembled , in a Prel●t●s name as members of a Prelaticall Church , but , In may Name saith Christ ) in the faith of me , according to my word : then and there am I in the midst of them , to rule and protect , as King , to teach as Prophet , as Priest to present their persons and sacrifices to my Father . These , these are those Churches or Congregations , which you scorne and scoffe at , and which you persecute and punish as ●alefactors for so assembling , as where Christ is present among them : which plainly bewrayes your selves to be the false Church , which you say must be continually visible L. p. 320. A Church may hold the Fundamentall point literally , and as long as it stay●s there , be without controwle , and yet erre grosly , dangerously , nay damnably in the exposition of it . And this is the Church of Romes case . For most true it is , it hath in all Ages maintained the Faith unchanged in the expression of the Articles thems●lves : but it hath in the exposition both of Creeds and Councels quite changed and lost both the sense and meaning of some of them . So the Faith is in many things changed both for life , and beliefe , and yet seems the same . Now that which deceives the world is , that because the barke is the same , men thinke this old decayed tree is as sound , as it was at first , and not wether-beaten in any age . But when they can make me beleeve , that painting is true beauty . I le beleeve too , that Rome is not onely sound , but beautifull . P. First here I must note the perplexed and confused frame of your first sentence . You say , A Church may hold th● fundamentall point literally , and as long as it stayes there , be without controwle , and yet erre grosly , dangerously , nay damnably in the exposition of it . As much as if you had sayd , That a Church may hold the fundamentall point literally , and erre grosly , dangerously , nay damnably in the exposition of it , and yet be without Controwle . As for , As long as it stayes there , namely in holding the fundamentall point literall● ▪ how is it without controwle , when notwithstanding the holding of the letter , it erre grosly , dangerously , nay damnably in the exposition of it ? For you joyne and jumble all together , the holding of the letter , and the overthrowing of the sense , and yet want controwle . And what 's the letter , where the sense is lost ? What 's the barke , when the pith and marrow is gone ? As I●rome saith , Gods word standeth , non in verborum cortice , sed in medulla sententiarum : not in the barke of words , but in the pith of the sense . Well : And this is Romes case , say you . How ? Most true it is ( say you ) that it hath in all ages maintained the faith unchanged in the expression of the Articles themselves : but it hath in the exposition both of Creeds and Councels , quite changed and lost the sense , and meaning of some of them . So the faith is in many things changed both for life and beliefe , and yet seems the same . Here againe do you not most pittifully enterfere ? Faith is lost in the exposition , and yet kept in the expression of the Articles . Have not you lost sense in this expression , except you can recover it by a better exposition ? For you separate the expression from the exposition . So you leave the Articles as a dead carcase , without a soule . For there is no faith kept in the expression of the letter , without the true exposition of the sense . And if the sense be lost , the faith is lost . And what expression of faith doe you call that , which is abstracted from the sence ? But Rome hath lost the sense but of some of them . Of which ? And whether of Creeds or Councels ? For here you shuffle both together too , as making Councels of equall Authority with the Creeds . I did not thinke before this ( nor yet ) that Councels Decrees are to be taken as Creeds . Onely I might have learned of you before , That Councels Decrees , though they be erronious , must bind all to obedience : and then sure , they are little inferiour to Creeds : saving that those may be reversed by another Generall Councel , but these not . But however , Rome is the same barke of a Church still . Ergo a true Church still . Why , the Barke is not the Tree : no more then a Sheep-skin is a Sheep No , nor yet hath Rome so much as the barke of the true Church of Christ left . Looke upon her outward hew and habit : and there we shall find nothing , but the habitements of the * great Whore , and the Ensignes of Antichrist with his Church Malignant , warring against the true Spouse , and Church of Christ. And both these we find in that one Chapter , where the Woman is set out to the life Her Habilements : She fits upon a scarlet coloured Beast , full of Names of Blasphemy , having seven Heads and Ten Hornes , and she is arayed in purple and scarlet colour , and decked with gold , and precious stone , and Pearle , having a golden Cup in her hand , full of abominations , and filthinesse of her fornications : with a Label on her forehead to know her the Better , a Name written , Mystery , Babylon the Great , the Mother of Harlots and abominations of the Earth : and she is drunken with the blood of the Saints . And a little after we see her Ensignes set up , and those be her ten Hornes , the power of Kings , which she instigateth to * make warre with the Lamb , and those on his side , the Called , and Chosen , and Faithfull . Now the Whores habit is not the habit of Christs Spouse . This is not the barke of the weather-beaten Tree of Gods Church ▪ whose outward beauty is ‡ black , but inwardly is ‡ glorious , outwardly blasted as an § Oake , but the holy seed is the substance thereof . And if by black you understand the bare name of a Church , and profession of Christianity : That she hath changed too , as the Snake doth her skin slipping off the old , and taking on a new . For she is not content to be called Christs holy Church , but the Roman Catholicke Church . Whereas Christs Church is not denominated from any place . And as she is the Roman Church , so the Papall Church , being denominated from the Pope as her Head. Ergo none of Christs Church ; for this acknowledgeth none for her Head , but Christ alone , who is the root of this Vine , and Olive Tree , that ministers sap and fatnesse unto it . If therfore Rome be any Tree at all , she is such , as is in Daniel , the Embleme of the Old Babylonian Tyranny and so a Type of Romes Babylonish usurped Power : § That Tree stretched out its boughs over the whole Earth , under whose shadow all the Beasts must have their sanctuary , as Rome applyeth , that of the Psalme 8.6 , 7. And is this Tree ( say you ) but wether-beaten ? Or but in some things unsound ? When it hath lost not onely the barke , but the pith of Christs Church ; being all rotten within ? Being such a Tree , as Iude describes , déndron phthinoporinòn akarpon , dìs apothanòn , a corrupt Tree without fruit , twice dead , and to be hewed down , plucked up by the roots , and cast into the fire . So as Rome is altogether naught , Intus & incute , Pith and Barke , Root and Branch , Fruit and Leafe . Onely a painted Tree , by which painting ( as you say ) she deceives the world , and your Lordship too , while you would be glad to take her with all faults , and be reconciled to her , takeing her painting for true beauty , or at the least on her outside more beauty , then painting , and in her inside more soundesse , then corruption . For you say , In some things onely , both for life , and beliefe corrupted . L. p. 321. Dr. White sayd onely , that some Errours of the Church were fundamentall reductive , that is , if they which imbrace them , did pertinaciously adhere to them , having sufficient meanes of Information . And againe expresly , That none were damnable , so long as they were not held against Conscience . P. Thus we come to know Dr. Whites judgement , and therein yours also . But against you both , as erronious in this point , I alledge the Scripture . What saith Christ of the Pharisees . * Let them alone , They are blind leaders of the blind : and if the blind lead the blind , they both fall into the ditch . So you may see here ( if ye be not blind ) that blindnesse is damnable . But you will say , This was obstinate blindnesse , fighting against the light , 'T is true , that the blindnesse of the Pharisees was obstinate , against the cleare light , and their own Consciences : but the blind people whom they led , were simply blind , out of meere ignorance , and so not against their Conscience : and yet both the leader and the led , fall into the ditch of damnation He that drinks deadly poyson ignorantly perisheth , as he that wittingly drinks it . The poyson is in it selfe mortall to all that drinke it , with what mind soever they doe it . And such is the poyson of sin and errour . Onely he that erres of ignorance , is more easily recovered , then one that is obstinate in his errour : and both , living and dying in the same errour , as of infidelity , and the like ( which all Popery is ) both are tormented in hell , but the obstinate more then the other : yet God is just in punishing both . So as all errour is damnable in all , but in some more , in some lesse . And it is of the same righteous judgement of God to deny to the ignorant means , and to others the right use of the means , by withholding his grace : and accordingly he is just in punishing all with a due proportion . And so ther 's a difference between simple Papists living in the midst of the Aegyptian darknesse , where there is no light , nor meanes of knowledge , and simple Papists living in Goshen , where the light shineth where the Gospell is preached , and doe close their eyes wilfully , so as they obstinately refuse to see or heare ▪ The sin of these certainly is much more damnable , then of the other , who have no meanes at all ▪ Againe , Errours that are in their own nature damnable , are damnable in whomsoever they be , onely in some more , in some lesse , but we cannot say , they are to some damnable , and to others not damnable . All sinne in its owne nature is damnable , and brings damnation with it to every Mothers son : is it then damnable to some , and not to others ? ‡ Did not death come upon all men , in asmuch as all men had sinned ? And is not Errour whether in life , or beliefe , whether in the ignorant , or men of knowledge , sinne ? Thus you and Dr. White mazzle ignorants in sinne . And if the blind lead the blind , both shall fall into the pit . But enough of this . L. p. 32● . I would faine soe any one point maintained by the Church of England , that can be proved to depart from the Foundation . P. Would you see it againe ? We have proved it before , and that abundantly , that you maintain not one , but sundry points , wherein you depart from the foundation . Look before , and you shall see how you depart from the Foundation in your Tyrannicall Hierarchy or Prelacie , in your Altars , in overthrowing the Doctrines of Grace , in destroying the Doctrine and Practise of the 4 th Commandement in sanctifying the Lords day , in forbidding Meates and Marriage at certaine times , which the Apostle calls directly and expresly a departing from the Faith , and Doctrines of Devils . Look backe , and see . L. p. ibid. There is a latitude in the faith , especially in reference to different mens salvation . To set bounds to this , and strictly to define it for particular men . Iust thus farre you must beleeve in every particular , or incurre damnation , is no worke for my pen. P. For the ground of this your speech , you quote Bellarmine in the Margent . I thought you raked it out of some puddle , seeing the Fou●taine it selfe , the Scripture , affords you no such corrupt stuffe . Nay more then that , you expresse your selfe in farre worse termes , then Bellarmine doth For Bellarmines words , which you quote , are these , Multa sunt de fide , quae non sunt absolutè necessaria and salutem : There be many things of Faith ▪ which are not absolutely necessary to salvation . But you bring it down to every mans salvation , as if some things of faith were more absolutely necessary for some mens salvation , then for others . I passe by Bellarmine , and insist upon your own words , leaving him to cleare himselfe , There is ( say you ) a latitude of faith , especially in reference to different mens Salvation O● saving and justifying faith , you must meane , no question : For what faith is necessary for every mans salvation , but the saving faith , which comprehends in it whatsoever faith is requisite and necessary to salvation , as the beliefe of Scripture to be the word of God ▪ as is shewed before . And this saving faith is the faith of all them , that are * heires of salvation , to wit , of all Gods ‡ Elect , and all the ‡ Saints . But it seems with Father Bellarmine you have an Implicit faith for your ignorants , and an Explicit for you that are great Clerks : or the letter of the Creed for those , and the sense for these . But I handled this also before . Onely you propound a Paradox , which is no worke for your pen ; wherein you are the wiser not to take upon you to read or expound such riddles , had you been so wise , as not to have propounded ● . And yet it is the worke of every good Minister of Chr●●t to teach the people what to beleeve , and to exhort them to grow in Grace ▪ and knowledge , and Faith , and so * declare unto them the whole Coun●el of God , and to keep nothing backe , and to build men up in knowledge more and more unto perfection . As the Preacher saith ‡ Because the Preacher was wise , he still taught the people knowledge , yea he gave good heed , and sought out , and set in Order many Proverbs , The Preacher sought to find out acceptable words ▪ and that which was written , was upright , even words of truth . The words of the wise are a● Goads and Nayles fastened by the Masters of Assemblies , which are given from one shepheard . But this is not a patterne for you to follow , neither by your tongue , nor pen. You have other imployment for them . But though we cannot set a bound to faith , in respect of perfection of degrees , yet we ought to teach the people all the parts of saving faith and knowledge , striving unto perfection . And besides it is the duty of every good Minister of Christ , to limit and set bounds to all the negatives of faith , in discovering all manner of sins and errours , which are all contrary , and enemies to faith and salvation . For which end , they must open all the ten Commandements , as Christ did Mat. 5. and all other points of saving Doctrine , in the Scriptures . Now though you have not the skill or will to set bounds how farre men shall beleeve : yet you want no will , nor power to inhibit and restraine Preachers , shewing them how little a way they must goe in teaching the people , and so consequently how little a way the people must goe in beleeving and saving knowledge : as in restraining and forbidding to preach the Doctrines of Grace ( as before ) forbidding Lectures , and especially all Sermon● on the Lords day afternoon , forbidding long Preaching at any time , forbidding expounding of the Catethisme , as many of your Prelates doe , and the like . Thus you can finely set men bounds how little thy shall beleeve , or know of God to their salvation . That 's a worke , if not for your pen , or hand , yet for your head , and not unlikely of your hand and pen too . L. p. 327. The Romanists dare not beleeve , but as the Roman Church beleeves . And the Roman Church at this day doth not beleeve the Scripture , and the Creeds in the sense , in the which the ancient Primitive Church received them . P Dare they not ? How then say you there is possibility of salvation in the Roman Church for any , when it condemneth and accurseth saving faith and justification thereby , with other saving truths ? For if the Papists dare not beleeve , but as their Church beleeves , then they are bound to good behaviour , they dare not beleeve to their salvation . And if they dare not beleeve to their salvation , then they cannot be saved . And if they cannot be saved , what possibility of salvation for them , living and dying in that faith ? And here , Why do you no● say in the sense of the Scriptures themselves , and not of the Primitive Church ? But you doe not like the Scripture sense , except the Church interpret it . You allow not Scriptures to speake for , or testifie for themselves . You are the same man still . And as we sayd before , you doe wisely in that , to stoppe the mouth of Scripture , as Ahab did Michaiahs , for it never speaks good of you , but evil alwayes . L. p. 232. I will acknowledge every fundamentall point of faith , as proveable out of the Canon , as we account it , as if the Apochryphall were added unto it . P. As if Apocryphalls were any divine proofe at all of the fundamentall points of faith in Scripture , or ought any way in that respect to be so much as named with the Scripture . Apocryphalls ( saith Ierome ) may be read for instruction of manners , but not for confirmation of faith , as before . L. p. 336. I have lived , and shall ( God-willing ) dye in that faith of Christ , as it was professed in the ancient Primitive Church and as it is professed in the present Church of England . P. As you handle the matter , ther 's a vast difference between the faith of Christ professed in the ancient Primitive Church , and that which is now professed in the present Church of England . For the Ancient Primitive Church , taken properly and strictly , as somtime in your Booke ( as before ) you put it , was that wherein the Apostles lived . Now will ye be tryed by the Ancient Primitive Church of the Apostles held and professed ? What say you my Lord , for your faith in this case ? Will you put your faith and Religion to the tryall of the most intire and upright J●ry , the Twelve Apostles ? Certainly if you decline this tryall , 't is a shrewd suspicion that the faith of yours , wherein you are so resolute to live and dye , is not right . Therfore for shame of the world , you must at least professe or pretend , that you wil be tryed by the the Faith and Religion which the Apostles and the true Church of God in their time ( as being the most Pure , Prime , Ancient Primitive Church ) held and professed . First then : That Primitive Church neither held nor professed , nor practised any Hierarchicall government of Prelates or Bishops , but have c●ndemned it in their writings , the Scriptures of the New Testament . And yet I ▪ are say , you resolve to live and dye Primate of Canterbury , and Metropolitan of all England . Secondly , The Apostles , and the ancient Primitive Church in their Age and time , had no Altars , but onely the Lord Iesus Christ , Heb. 13.10 . ( as it is formerly proved ) but you and your Church of England both set up and worship Altars , and ●each the people both by your Books and practise to do so too , and force Ministers to erect Altars , or force them out of their Churches . And this Faith and Religion also I dare say you resolve to live and dye in . Thirdly , The Apostles , and the ancici●nt Primiti●e Church in their time celebrated and sanctified every Lords day in holy duties onely , and in preaching as well in the * afternoon , as in the f●●enoon , never forbidding , but still exhorting to preach in season and out of season , giving no liberty to vaine and profane sports and Pastimes either upon that day , or any other day , but admonishing Christians to abhore them as ‡ Heathenish : and is this the faith and practise of the present Church of England at this day , wherein you resolve to live and dye ? Fourthly , The Apostles and ancient Primitive Church in their dayes taught , held , and professed all chose excellent saving Doctrines of Election , Predestination , Redemption of the Elect , their Effectuall vocation and conversation by Gods saving and Omnipotent Grace , their assurance of Salvation by Faith , and their certaine perseverance in Grace unto Glory ; and none of these Doctrines were forbid to Ministers to be preached ; but they were commanded of God to declare the whole Councel of God to his people . Is this your faith and practise of the Church of England , wherein you resolve to live and dye ? Fiftly , The Apostles and the ancient Primitive Church in their dayes , taught , professed , and practised that Discipline , which was according to Christ , forbidding all w●ll-worship , and imposition of humane Ordinances , as snares upon mens Consciences , whereby that Christian liberty is overthrowne , which Christ purchased for his people with his own blood . Is this the Faith , which you and the present Church of England professeth and practiseth , and wherein you resolve to live and dye ? Sixtly , The Apostles and the ancient Primitive Church in their time condemned the forbidding of Marriage and of Meates , as a Doctrine of Devils , taught by seducing sp●ri●s , and a departing from the faith of Christ Is this that faith and Religion , which you and the present Church of England hold , professe , and practise , and wherein you resolve to live and dye ? O ye Prelates , O thou Church of England , blush , and be ashamed of that Faith , Profession and Practise of yours , so 〈◊〉 contrary to that Faith which the holy Apostles taught , and that pure and Primitive Church in their times imbraced , and professed : and be not so desperately bent , as being so clearly convinced of these thy foule practises , to professe and vow notwithstanding to live and dye in them : least herein , your condition prove ( as it must doe ) infinitly more desperate and damnable , then that of the Jesuites themselves , whose knowledge ( by your own confession ) of their wicked and damnable F●●ours , with their obstinate persisting in them , and res●sting the truth , yea even the Holy Ghosts Testimony therein , leaves them , as without excuse , so without all hope of salvation , as to whom nothing remaines ( as the Apostle upon the like occasion , saith ) but * a fearefull expectation of Iudgement , and of fiery indignation , which shall devour the Adversaries . L. p. 338. Yea , but he saith againe , That I acknowledge there is but one Saving Faith , and that the Lady might be saved in the Roman Faith , which was all the Iesuite tooke upon his soule . Why but i● this be all , I will confesse it againe . The first , that there is but one Faith , I confesse with St. Paul , Eph. 4. And the other , That the Lady might be saved in the Roman faith or Church I confesse with that Charity which St. Paul teacheth me , namely , to leave all men , especially the weaker sex and sort , which hold the foundation , to stand or fall to their own Master , Rom. 14.4 . And this is no mistaken Charity . P. This you confesse , that as there is but one saving faith , so this faith is in the Church of Rome , as in and by which the Lady may be saved . And of this one faith with the Church of Rome , you and your Church of England are , if you hope to be saved with Rome by her saving faith . This is the All and summe of your Confession . Now we have clearly proved before , that the faith of the Church of Rome , is not that one saving faith of Gods Saints and Elect , which the Scripture every where speaks of . For first Romes faith is in its kind and nature ( and that by their own confession ) a dead faith : but the saving faith is a ‡ living faith . Secondly , they confesse , that with their faith they may goe to hell , as they say of their Fid●les Fornicarii , Adulteri , &c. therfore Romes faith is no saving faith : for the saving faith is so called , because it effectually , perfectly and certainly saveth all those that have it , as Christ saith , Joh. 5.24 . Thirdly , The Romish ●aith , is a doubting , wavering , uncertaine faith , or ra●her opinion● and wan hope , as the Councel of Trent defineth , accu●sing certain●y of beleeving : whereas the saving faith is a certain● assurance , and cleare ‡ evidence , a plerophoria as Heb 10.22 . Rom. 4 . 21.● a full assurance or perswasi●n in the truth of beleeving , though not in fullnesse of degrees of perfection in all , and at all times , the operation of it being many times hindered by corruptions , and infirmities of the flesh , and manifold temptations . Fourthly , Romes faith , is , and may be without hope and charity : but true saving faith is never without hope and charity ; for it is the sure * foundation of things hoped for , and it ‡ worketh by Love. Fifty , The Roman faith is not the Iustifying faith , for the ‡ Councel of Trent saith , Faith justifieth not , till Hope and Charity come to it , and then all 3 together , and that as inherent Graces , and works in us , do justifie : whereas true saving faith is therfore called the Iustifying faith , because it is that onely Grace , whereby as an Instrument applying Christ and his righteousnesse , and not as works in us , the beleeving sinner is justified , Rom. 3.28 . so as though this saving justifying faith be never without hope and charity , no more then fire is without light and heat : yet hope and charity have no hand at all with faith in justification ; so as not even faith it selfe as it is a Grace inherent , with hope and charity , doth justifie , but onely as it is considered as a hand or instrument applying Christ , as before . But the Roman Faith ( as the Councel of Trent confesseth ) justifieth not as an instrument or hand applying Christ , whereby his Righteousnesse is of God imputed to the beleever ( which Imputation the Councel in plain termes accurseth ) but onely as a Grace and worke inherent with hope and charity . Sixtly , saving faith is not onely a justifying faith , whereby we stand righteous in Gods sight , having Christs Righteousnesse imputed : but also a sanctifying faith , as Act. 26.18 . called therfore a holy Faith , Jude 20. as wherby a man is regenerate , borne againe , made a member of Christ , and partaker of his Spirit , and lives and dyes in holinesse : but the Roman Faith doth not sanctifie ; for they confesse , that wicked , ungodly , and profane persons may have it ▪ and goe to hell with it , as before . Lastly , saving and justifying faith is a spirituall worke and gift of Grace , wrought in the soule by the spirit of God , and it is his sole worke , without the concurrence or mans Will , which is not free , untill Grace hath given it both life and freedome : but the Roman Faith is confessed by them in the Councel of Trent , not to be a meere worke of Grace , nor at all of sanctifying and saving Grace , in the first act of beleeving : but after the Will of man is but a little stirred and moved by a certaine Grace , which they call the first Grace , which they confesse not to be the saving and sanctifying Grace , then thereupon they have the merit of Congruity to receive the second Grace , whereby hope and charity come to be added to faith . And this is the expresse Doctrine of Trent . The Conclusion then is , That neither the Lady , nor any Papist living and dying in the Roman Faith , nor your selfe , nor any in the Church of England , that hold and professe no other Faith , then the Roman Faith , can possibly be saved , living and dying in that Faith and though you tell us againe with great confidence , as a most certaine Truth , that it is no mistaken Charity to grant a 〈◊〉 of salvation to a Papist living and dying in the Roman Faith : yet we have so discovered this your Charity before , as I Hope your Charity wil be no more so mistaken . Onely here I must tell you withall , that as you either wilfully , or most ignorantly and 〈◊〉 rather , mistake that one saving faith of the Apostle : so doe you also that Charity , which you say he teacheth you . Doth the Apostle teach you such a Charity , as teacheth you to beleeve and affirme that , which is contrary to the cleare Truth of the Scripture ? is it your Charity to attribute a saving faith to the Church of Rome , which without all Charity accurseth the onely true faith , and the truly faithfull of Iesus Christ , which professe that onely saving faith ? Whereas you must know , that Charity , which the Apostle there teacheth ( Rom. 14.4 . alledged by you ) is in judgeing Charitably of your Brethren , in the use of things indifferent ▪ For there the Apostle speaks of eating , or not eating : of observing a day , or not observing : whereupon he inferreth , Who art thou , that judgest anothers servant . To his own Master he standeth or falleth ; so as in such cases Christians must judge Charitably , and not rashly censure others , that do not as themselves doe , in things simply indifferent . This is then the Charity , which there the Apostle teacheth . But have you learned this Charity of the Apostle ? You tell us , This Charity the Apostle teacheth me . The Apostle teacheth you true Charity : but it doth not thereupon follow , that you have learned that Charity of the Apostle . Doe you deale so with your Brethren in the use of things indifferent , as not to judge them this way , or that way ▪ in the using , or not using of them ? Doe you leave them to their own Master Christ ▪ to stand or fall ? Nay do you not cause them necessarily to fall by the stumbling blocks of your Ceremonies , which you say , are things indifferent , and yet you impose such a necessity upon the observation of them , as they altogether cease to be indifferent , and become a y●ake of bondage to the People of God ? And if they be so strong that they will not thus fall down to your Ceremonies , no more then the 3 Children would to the Kings Image : what then ? What Charity use you then towards them ? Doe you leave them to their own Master to stand or fall ? Not such thing . But you take upon you to be ther Master and Lord , and to be their Judge , and to Judge them , while sitting in your High Commission Chaire , you convent them , censure them , as by Susp●nding , Silencing , Depriving , Degrading , Dispossessing , or Fining , Imprisoning , undoing of their wives and children , and without all hope of remedy , or mercy from you , till they shall acknowledge the Justice , yea and perhaps the Clemencie of your Court in dealling so mercifully with them . This , This is that Charity which you have learned , and which you dayly put in practise , so as in this kind , never any was more zealously and fervently Charitable , then your selfe . But this Charity you never learned of the Apostles , nor did he ▪ or Christ , or any of the Apostles ever teach you any such Charity . No sure , This wisdome , This Charity of yours ( as Iames speakes ) cometh not from above , but is Earthly , sensuall ▪ and Divelih . If you have no other Charity but this , the Lord deliver us from your Charity . And so I leave you to your mistaken Charity . Onely for Conclusion hereof : Immediately before you tell us , you will dye , as you live in that faith professed in the Church of Engdand . Here you say , Rome holds the same faith : Ergo as you live so you will dye in the Roman faith ▪ And secondly , Ergo The Faith of the Church of England and of Rome is one and the same Faith : as before you tell us they are one and the same Church : and at after ( as pag. 3●7 ) they are of one and the same Religion , not different . Thus you have made a fine Confusion : and this you meane to make your finall Conclusion . Such is your Faith : such your Religion : such your Charity : all mistaken . The foulest , and fearefullest mistaken , that ever any man was overtaken with . L. p. 339. The truth is you doe hold new Devises of your own , which the Primitive Church was never acquainted with . And some of those so farre from being conformable , as that they are * little lesse , then contradictory to Scripture . P. And is it not as true , that in holding new devises , which the the Primitive Church ( of which we spake but now ) was never acquainted with , you may shake hands with Rome and her Jesuites ? who may therfore retort upon you that of the Poet , Parcius ista viris tamen objicienda memento , Novimus et qui te : Be sparing such things to us to object : Who know the like do on your selfe reflect . And we have shewed before , how both Romes new devises , and yours ( for they are all one and the same ) are not onely ( as you still mince the matter ) little lesse then contradictory to Scripture : but doe directly overthrow the cleare and evident truth 〈…〉 , and that also even in fundamentalls . And what say you to Romes new-old devise of worshiping Images ( to instance in no more , though I might in many , yea in all Romes Popish Doctrines , as Popish ; as before ) is it but little lesse then contradictory to Scripture ? Doth not the Scripture say , Thou shalt not worship any graven Image ? And what saith Rome , I pray you ? Or if you , or she , for modesty sake will not tell us ; or if she dare not say in plain and expresse termes , and in form of a Precept , Thou shalt worship Images : yet aske her whorish practises , and her pretty devises , wherewith she allures her children to the adoration of them , and that even to dotage , as by promising them pre●ty lakons , and new-nothings , as pardon of sins for so many yeares for praying so many Avies and Pater nosters before such a 〈◊〉 , or Image : is not this Equipollent to a Commandement ? yea their very setting up , and ad●ring these their ga● Gods in their Churches , the place of worship , is it not an inviting and silent whispering in the Peoples eares , worship and fall down before these sacred Images and Reliques , giving them the same honour , that you give to the Saints , which they represent , as divine honour to the Crosse , and Crucifix , as they teach , as we have shewed . Is not here a full and home contradiction to the Scripture ? * For Contradiction is not onely in an expresse Negative , but in an impi●●● Negation , when such and such a Doctrine doth necessarily imply a contradiction to the Scripture . And in this kind all the Doctrines of Popery ( whereof we have given sundry Instances before ) are direct contradictions to the truth of the Scriptures . L. p. 340. It doth not follow , since the Councel of Trent hath added a new Creed , that this Roman faith is now the Catholick ▪ For it hath added extravea , things without the foundation , disputable , if not false Conclusions to the Faith. So that now a man may beleeve the whole and intire Catholicke faith , even as St. Athanasi●● requires , and yet justy refuse for Dr●sse , a great part of that , which is now the Roman faith . P. Is it so then ? Hath the Councel of Trent added a new Creed , and so Roman faith is not now the Catholicke , but to be refused as drosse , extraveous , false , without the foundation ? How then doth this agree with that faith , which even now you confessed ; that the Church of Rome had and hath the saving Faith , that One Faith of the Apostles , as whereby a Papist , living and dying in that Faith , may be saved ? And if Rome hath added a new Creed , how holds she still that one Faith ? And do not you beleeve Romes new Creed ? For what is this Creed ? That the Roman faith is now the Catholicke . How is this then a new Creed , That Romes faith is now the Catholicke ? For ( say you ) it hath added extravious things , without the foundation , Disputable , if not false conclusions to the Faith. Is this all ? Par●urient M●ntes . I expected here some monstrous evidence against the Church of Rome , when you began to tell us she had brought forth a new Creed . But this your Rumor will not be taken for a Creed , without some sounder proofe , then we see you yet bring , for all your faire florish . For what 's this new Creed ? Alas , a poore Cento patcht up of certaine extravious things . What ? without the Foundation . Good enough yet , so long as n● Canon against the Foundation , or a mine of Powder to blow up the foundation . Onely without the foundation ? Alas , that 's not worth the talking of . If the new Creed be of things onely without the foundation , you may leave them out of your Creed , as things not necessary to be beleeved , or at least , not to be beleeved of all Christians , alike ; as you teach us before , and Bellarmine too , that All things de fide are not necessary to be beleeved of all men , or are not necessary to salvation . And perhaps Bellarmine means Romes new Creed you speak of , which though the Councel of Trent hath made it to be de fide , yet it is not necessary for every man to beleeve it , or not absolutely necessary for every mans salvation . But what more ? 2. Disputable . As you sayd before ; Disputed Qu●stions . Disputed , and Disputable still : Ergo what can you make o● such a Creed at the worst , but some disputable matter , not yet sufficiently discussed , though determined in the Councel of Trent , and sit perhaps to be reserved to be determined upon some clearer demonstrations in your next Generall Councel , whose Decrees then , true or false , shall be received as your Creed . And ( as we said before ) things Disputable may yet prove to be truth , being throughly scanned : and thus Romes ne●● Creed may prove as Credible , as you call it disputable . But any more yet ? yes : if not false conclusions . If ? Which receiving a faire interpretation from your mouth , may be all one , as if you had said , N●t false Conclusions , because as yet Disputable . And while things are but disputable , and in dispute , they are as yet no false Conclusions . For the Premisses of the Argument must goe before the Conclusion . But yet your Conclusion is somwhat 〈◊〉 . For you say , A man may beleeve the whole and intire Catholick faith , and yet justly refuse for drosse a great part of that , which is now the Roman faith . What ? Drosse ? And , Ius●ly refu●e as Drosse ? What , are you that man , that may doe thus ▪ And will you doe thus ? Nay , you for your part have bound your hands from taking any thing as drosse , which Rome hath put in her new Creed . For those things , even the worst of them , you say are disputable . Therfore not yet concluded and determined for Drosse . And if you shall now take those things for drosse , which with you are but disputable , how can you justly doe it : For if mettall be in dispute among the r●siners , it is not presently doomed for drosse , being yet in their best judgements but disputable : the Test must first try it , whether it be drosse or not . And so it is the Test ▪ or the Testaments of Christ , that must try all false mettals , shine they never so gold like , and discover and condemne them for Drosse . And surely my Lord your single judgement ( through never so singular ) will never be taken by any , as solid enough to preponderate the Decrees of a whole Councel , as Trent , to conclude those Decrees to be Drosse , both after you have called them but disputable , and after Rome hath Decreed them for her new Creed . But you goe no further yet , then Posse : a man may take them , &c. And you may in time come actually to take those disputables for no Drosse , but good Currant Coine , not onely passing for Currant in Rome , but also in England , as holding the same Creed , and being one Church . So as a little more Allay then Ordininary shall not disable the currantnesse of it . And what is there in all Romes new Creed of Trent , which you say is of things Disputable , which is any worse drosse , but rather as good silver , as those her Altars and o●her superstitions , which you have borrowed of her ? Which were they but soundly disputed , would prove drosse indeed , as formerly also is proved . Againe , here you confine the whole and intire Catholicke faith to Athanasius his Creed You might have at least taken in the other two Creeds to boot : and yet not all of them together will make up the adequate Rule of the whole and intire Catholicke faith . For the Catholicke faiths full latitude , whole and intire , cannot be measured , but by the line and Rule of Scri●ture alone , The onely * túpos did●kus as the Apostle ca●ls 〈◊〉 the Matrix or Mold , wherein faith must be cast 〈◊〉 ) to receive its perfect forme ▪ which is not , cann●● be whole , and intire , but as it is according to the whole and 〈◊〉 Scripture conformed And you adde : L. p. 3●2 . No man can properly be said to beleeve the whole Creed , that beleeves not the whole sense , as well as the letter of it , and as intirely . P. Now you told us before , that Rome hath lost the sense of the Creed , at least in some things : whence I conclude , upon your own words , that Rome holds not , beleeves not the whole Creed , and consequently she hath lost and overthrown the whole Creed . For overthrowing the sense of any one Articl● , she overthrows the whole ; as before . And in a word , the Church of Rome overthrows the whole Creed , in overthrowing the first word of it , Credo , I beleeve : which gives denomination , life , and beeing to the whole . And a maine flaw in the foundation , overthrows the whole building . And that Rome doth this , is cleare : for , as she hath made a new Creed all of drosse : so she hath coyned a new sense to the Credo of the old Creed . For she doth not beleeve the Creed with a saving , justifying , lively faith ( as is shewed before ) but hath cancelled and accursed it in her Councel of Trent . And so though she hold Credo Deum , beleeving that there is a God , as even the Heathen doe ( for quae gens tam barbara , &c. what nation so barbarous , that beleeves not there is a God ; as the heathen Roman Orator sayd ) yet she doth not hold any other Creed of God. For she holds not simply and absolutely ( no more then you ) Credo Deo , beleeving God speaking in the Scripture , but dependently upon the Authority and Interpretation of the Church . And least of all doth she hold Credo in Deum , which is the justifying and saving Faith , as Augustine , Bernard , and others of the more Ancients distinguish and define . For as Bernard saith , Credere in Deum , est credendo diligere , credendo in eum ire , & ei uniri , &c. To beleeve in God is by beleeving to love God , by beleeving to goe into him , and to be united unto him . Now this faith Romes is not : for ( as is shewed before out o● the Councel of Trent ) their faith is without love ▪ and doth not goe into God , but with which going to hell , they are separate from God for evermore . So as the Article or Decree of Trent having destroyed the old Credo in Deum , she must have some new Credo , or els none at all . And you doe ibid. rightly interpret the word V●g●ès , which Athanasius expresseth the ●ustif●i●g faith of the Creed by , namely sound and intire : so as if it be not a sound and intire faith , such as the Scripture commends , and is proper to all true Beleevers , the Elect , a 〈…〉 is to no purpose . And a little after you say : 〈…〉 This is true Divinity that he which hopes for salvation , 〈…〉 who le Creed , and in the right sense too ( if he be able to 〈…〉 it . ) P. Till this If , hem'd in with a Parenthesis , I was halfe in hope you had assented to my former speech , That the Church of Rome in not holding the right sense of the Creed , overthr●ws the wh●le . But your Parenthesis so hedgeth in your silly ignorant , that it is a sanctuary to secure their ignorance from R●m●s damnation ; so as though they have no hope of salvation , yet they are in no feare of Romes damnation , as being not able to beleeve the whole Creed , because not able to comprehend the right sense of it within the narrow circumference of their shallow brainpan . But behold closse by another hedge : L. p. 343. To hold the Creed inviolate , is not ( as I take it● the holding of the true sense , but not to offer violence , or a forced se●se and meaning upon the Creed , which every man doth not , that yet beleeves it not a true sense . For not to beleeve the true sense of the Creed , is one thing : but 't is quite another , to force a wrong sense upon it . P. Thus still the Lady , and all silly ignorant Papists , if ever by their blindnesse they shall happen to stumble upon salvation , trusting to the meere simplicity of their ignorance , living and dying in the Roman faith , not knowing what it is , nor able to beleeve any one Article of the Creed in a right sense : may thank you , for thus incouraging them upon this hope of possibility of an impossible salvation . And the case stands thus : The Church of Rome in her Councel of Trent hath put a forced sense upon the Creed , and so hath made a violation of the faith : This forced sense Romes Clergie in the Catechisme of Trent forceth and presseth upon their blind people to beleeve : Now tell me , What difference is there between the forcing of a false sense upon the Creed , which the Councel of Trent hath done , and all Romes Clergy conveys the false sense ( if any at all ) as ●ank poyson into the minds of their Blindlings , so farre as they are capable of any errour ( being capable of nothing els ) and the voluntary receiving and imbracing of that false sense , and that not onely in beleeving it , but so obstinately adhereing to it , as they will not , they dare not ( as you befo●e confesse beleeve otherwise , though the truth be tendered unto him : which is the generall condition of all ignorant Papists . And being in this case , what way now can you find out for them , which may bring these misbeleevers ; or rather no-beleever , to salvation . What hope can you give them , that have no faith ? And what faith can they have , that cannot bel●eve , that cannot , may not , dare not , have no meanes , to comprehend the r●ght sence of the Creed , but the forced sense that Rome puts upon it and them ? L. p. 349. As for Origen , I thinke , he was the first founder of Purgatory P. This here of Purgatory bordering so neere your last Passage of your misbeleeving Papists , gives me occasion to imagine how necessary it were for you to be the first Inventer of some other place in hell , like unto that Limbus Infantum , where provision may be made to intertaine your silly Infant-Papists , that are not able to give any one reason of that hope of salvation , which you force upon them , and which you have been the first inventer of . That as Popish Infants dying without Baptisme , goe to their Limbus , where they are sensible neither of joy , nor paine : so your silly ignorants , having no sense of any true faith and knowledge of God , or of themselves here , when they dye , they may goe to such a like place or Limbus , where they may neither injoy blisse , nor suffer paine . But a word of Purgatory in the mean time . For the first Founder of it , in my poore reading I find the Heathen * Plato . For he tells us , as of 3 sorts of men in this world , some very good , and some starke nought , and some indifferent : so he fits 3 places for these 3 sorts after this life : 1 ▪ Elysium , the Elysian fields , meaning thereby a place of pleasure , as , Paradise , into which went those immediately , who were very good : 2. Hell , whither the very worst went : 3. a middle place , or lake , into which the moderate or indifferent men were cast after death , and after a certaine time there , as a yeare , or two , or more , as they were lesse or more good or bad , being well purged , were cast forth againe , Whence they went into the Elysian fields . And Virgil also , a heathen Roman Poet , did afterwards take and borrow this from Plato , expressing it in his Aeneads . And so from these two might Origen borrow his Purgatory , and the Church of Rome from them all three , might out of this lake of Plato , or Pluto if you will , borrow so much Bitumen , or Pitchy matter , and so casting into it the stone Asbestos , which being once kindled , is not quenched againe , it became the hot-burning lake of Purgatory , as namely for the purging of Indifferent men , such as are neither hot nor cold : neither Beleevers , nor Infidels : neither Christians , nor Heathen : neither good fish , nor flesh : Indifferent between Papists and Protestants : halfe for Christ , and halfe or rather All for Belial : Reconcilers of light and darknesse : of Truth and Errour : or ( as the Papists say ) such as had onely veniall sinnes , not throughly purged with holy-water in this life , and therfore must be purged with fire , what water could not doe , untill after a Venal Masse chanted for their soules , they should be delivered , and so passe the Pikes into the El●sian Fields . And this is both Authority and Antiquity sufficient for your Purgatory , though you bestow much sweat in this hot Stove , and in pursuing this Ignis fatuus , yet haply it may purge you● Reputation of that venial opinion , which men have of you . L. p. 375. Rome , but with all other particular Churches , and no more then other Patriarchall Churches , was and is radix existentiae , the root of the Churches existence And , The uni●ersall Nature and Beeing of the Church , hath no actuall ●xistence in all her particulars . And this I say for her existence onely , not the purity or forme of her existence , which is not here considered . P. These words confirm what you have said before of your Catholicke Church , consisting of particular Patriarchall , Prelaticall , or Hierarchicall Churches throughout the world , all of them visible , and conspicuous ; in these it existeth as in the root : this existence may be without the consideration of purity , as a Church may be a true Church of Christ , and yet not be holy . Having then answered these things before , it is sufficient for this . And this still confirmes what I have said of Christs true and onely holy Catholick Church , which is a matter of faith in the Creed . This true and onely holy Catholick Militant Church of Christ hath for its prime Radix , or Root Christ , in whom it existetth , subsisteth , and hath its beeing . Then it is diffused into all the members of Christs mysticall body , all the Elect , over the world , or in any corner thereof , to the end of the world , and hath no existence at all in the Hierarchy , or Prelacie , or in any one visible Church , or particular place , or Countrey , but it lyes hid , as the sappe in the root , in all the Persons of the Elect onely , and the substance and * life thereof is hid with Christ in God , the ‡ Prime root . And the existence of this Catholicke Church cannot be considered possibly , without Purity , and Holinesse ▪ for it exists no where , but in purity and holynesse : so as every person is holy , in whom it existeth : And so much for this . L. p. 370 , 371. But if she be not the Catholicke , nor the root of the Catholicke Church , yet Apostolick I hope she is ▪ Indeed Apostolicke she is , as being the sea of one , and he a Prime Apostle . But then not Apostolicke , as the Church is called in the Creed , from the Apostles , no nor the onely Apostolicke . Visible , I may not deny , God hath hitherto preserved her , but for a better end doubtlesse then they turne it to . The Church of Rome indeed Apostolicke ? Why so ? As being the sea of one , and he a prime Apostle That was Peter you mean sure . He was a Prime Apostle , though not the Prime . 〈◊〉 somtimes Iames is placed before him , Gal. 2.9 . And Paul was no whit inferiour to those 3. Iames , Peter , and Iohn , who were Pillars , and seemed to be somwhat . And in this respect may you not possibly meane Paul , rather then Peter : for Paul ( we are sure ) was in Rome , and there preached , though in prison . But we read no where in Scripture , that Peter was at Rome , much lesse that he sate there Bishop of Rome , and so fixed his Chaire there . If therfore you mean Peter , and pitch upon him ( though the Popes are faine to use somtimes two strings to their bow , and to challenge their succession both from Peter and Paul , and some stories speake both of Peter and Paul , as Bishops there . ) I say if you pitch upon Peter , how doe you prove that Peter was at Rome : and if at Rome , whether Bishop there : and if a Bishop there , why consequently must that Sea be still Apostolicke , seeing non sedes , sed fides , not the seat , but the Faith makes Apostolicke . But there be many reasons and arguments from Scripture , some that Peter was not at Rome , others , and those more demonstrative , that he was never Bishop of Rome , as Pontifex , or Prelate , such a Bishop as you meane . I have seen a Booke Printed in English by Authority , which proveth that Peter was never at Rome . And this he doth by computing and comparing the times and other Circumstances in the Acts , and Pauls Epistles with those Histories , which say he was there , and Bishop there , which stories neither agree with the Scripture , nor with themselves , nor with other Histories profane . And if Peter were at Rome , how cometh it , that Paul being there , doth not in all his Epistles make mention of him ? Was Peter either so obscure , as Paul should not know him to be at Rome ? Or so proud of his new Prelacie , as not to acknowledge his fellow Apostle , now a Prisoner ? Or what was it , that Paul doth not so much as mention him ? Because Peter , being for the Circumcision , should a'llotrtoepiskopoin , take Pauls Bishoprick over his head , who was for the Uncircumcision , whereof Rome was the Metopolis ? Or had Peter with Demas forsaken Paul ; imbracing this present world in a Lordly Bishopricke ? But let it be given you , that Peter was at Rome , and Lord Bishop of Rome : what then ? Ergo is the Church of Rome indeed Apostolicke ? Did Peter leave his Apostolick Bishopricke by an Intayle ●o all his successors in Rome ? Are ●hey Apostolicke , when they are become Apostates from the faith ? Alas , alas : your words utter your spirit , but no truth Onely one thing you deliver , as doubtlesse , where you say , Visible I may not deny , God hath hitherto preserved her , but for a better end doubtlesse , then they turne it to : Visible : Ergo the Pope is Peters successor : Ergo the sea of Rome is indeed Apostolicke : Ergo a true Church of Christ. For visible it is . It is indeed that visible and conspicuous City on its seven tops or hils ( whereon it stood in Iohns time and now that Woman , that sits and rides mounted on her seven-headed , ten-horned Beast . Visible with a witnesse , otherwise all her pompe would loose the Grace , if it wanted spectators , as her Scarlet , and Purple , and Pearle , and Precious stones , metà polles phantasías , with her great pompe . Visible no question , and so visible , and sensible too , as otherwise we could not know her to be the Great Whore. Thus she was shewed first to Iohn in a visible representation , by which we also come to know her to be the same Woman , when we doe but looke upon her . Well , visible we all grant her to be . What more ? God hath hitherto preserved her . That 's true too . For even the wickedest men upon earth , and the most Tyrannicall states , that they are for a time , yea and a long time too preserved in life , and doe prosper also they owe it to God. But to what end are the wicked preserved ? Their finall * end is destruction , to which they are r●served , as Peter speaks , and Paul too . Cain and his Posterity ( whose Family was a type of Antichrists succession ) continued and were preserved , and grew great , for almost two thousand yeares , till at last the Flood swept them all away . But of Rome you have better hopes , doubtlesse . For you say God hath preserved her for a better end doubtlesse , then they have turned it to . Now doubtlesse I will shew you what that better is , for which God hath hitherto preserved that Woman , which hath been made drunke with the blood of the Saints . ‡ Whom ( saith the Apostle ) the Lord shall consume with the spirit of his mouth , and shall destroy with the brightnesse of his coming And Rev. 14.8 . Babylon is fallen , is fallen , that great City , because she made all Nations drinke of the wine of the wrath of her fornication . And Rev. 18. read the whole Chap●er of Romes ruine . Yea and all that partake with Rome , shall drinke of the wine of the wrath of God , &c. Rev. 14 9 ▪ 10. What the Scripture hath spoken of Romes fall , would fill a Volume . And is not this the best end , that God is pleased to preserve her for , when he shal be glorified in executing his justice and judgements upon her for all her abominations , and for all the blood of his Saints which she hath shed ? And in her confusion God will magnifie and exalt the Honour , and Kingdome of Iesus Christ , which tha● Woman and her Crew had oppressed , and the Saints shall tryumph over her . Yea , saith the Lord , * Rejoyce over her thou heaven , and the holy Apostles and Prophets ; for God hath avenged you on her . And Chap. 19.1 , 2. I heard ( saith Iohn ) a great voyce of much people in heaven ( that is , in the true Church of Christ ) saying , Alleluja , salvation , and Glory , and Honour , and Power unto the Lord our God : For true and righteous are his Iudgements , for he hath judged the great Whore , which did corrupt the Earth with her fornication , and hath avenged the blood of his servants at her hand . Behold here for what a glorious end , the Lord hath preserved that Great Whore. But it seemeth you do not mean to make one of that Company , either to sing Alleluja , or to say Amen , when the Lord shal be magnified in that day . For you hope doubtlesse for better , then all this . And so I am perswaded you have the like hopes , that God hath preserved and prospered you thus long for no lesse , then to be after scores of yeares in a flourishing estate here , Canonized for a Saint in heaven , for all the blood of the Saints , both of their soules and bodies , which you have shed . Wherein you may have as much hope for your selfe , as for old Mother Rome , and all one . But I leave you to the Righteous Judge , who knows how and when to glorify himselfe , as well upon the wicked his enemies , by destruction , as in his own Saints and servants by deliverance . ‡ Here is the Patience of the Saints . L. p. 375. Truly I say the same thing with him . Neither may a Protestant , that is resolved in Conscience that the profession of the true faith is in the Church of England goe to the Romish Church , there and in that manner to serve and worship God. P. Thus you jumpe with the Jesuite in this , that , as he saith , 'T is not lawfull for one affected , as the Lady was , that is , for one that is resolved of the truth of the Roman Church , to goe to the Church of England , there and in that manner to serve and worship God : so , &c. Why , will you let the Jesuite run away with it so ? Do you not know that the Law of England injoynes all Papists under penalty to come to your Church ? Now doth the Law injoyne that , which in it selfe is unlawfull for a man to doe , that is otherwise resolved in Conscience ? Nor is this Law repeald , though ( as before ) it be a ●leep , and grown justly in the sheath . Now reconcile these two . And what say you then in the Case of Conscience touching your Ceremonies ? There be some Ceremonies ▪ which the Law prescribes to be observed in your Church . Now a poore soule is not in Conscience perswaded , that he ought to conforme to such Ceremonies of necessity imposed , as being ag●inst Christian ●●●erty , and Christs Prerogative royall , in being sole King over his Church , ruling in the Conscience of his People . Well you say , in this case such a man is bound against his Conscience to observe such Ceremonies ? And if he be not bound , why doe you so severely and terribly punish him , for not daring to doe that , which is against his Conscience ? Wheras the Papist , otherwise resolved in Conscience , you hold not bound to come to your English Church . And so of your Protestant , for going to the Romish Church , being against his Conscience . Will you not allow to the Conscience of the first as good Law , as you doe to the two last ? Againe , you allow a greater and larger liberty of Conscience to your Protestant to go to the Romish Church , then the Jesuite doth to his Romanist , to come to your English Church . For he allows not his Romanist to come to your English Church , that is resolved in Conscience of the truth of the Roman Church , that it is a true Church , and that the truth is there : whereas you doe not allow your Protestant to goe to the Romish Church , that is onely resolved in Conscience , that the profession of the truth is in the Church of England Now there is great difference between the truth , and the profession of the truth . So as he that is resoled in Conscience , that the truth is onely professed in the Church of England , and is not withall resolved , that the truth it selfe is in the Church of England , may with more liberty goe to the Romish Church , then the Romanist may come to yours , that is resolved of the truth of and in the Romish Church . So as herein also the Jesuite hath the advantage of you . Againe , if the Jesuite did meane , by the truth of the Roman Church the profession of the truth in that Church , he therein comes no whit behind you . For the Church of Rome as well makes a false profession of the truth , as your Prelaticall Church of England doth . Againe , you make it no great matter of difference in this case between your Protestant and the Romanist , whither this or that goe to each others Church , so his Conscience put not a barre . As you tell us a little after , That the Church of Rome , and the Protestants , do not set up a different Religion ▪ Of which in its place . And here also you put no difference , but that the Romanist doth as well serve and worship God , after his Roman manner in his Idolatrous Masse , as your Protestant doth after your English manner . And perhaps the difference will not be found so great between you , but that you will well enough agree , when you have cast up your reckoning . But now , what if one of your simple Protestants , be not resolved in Conscience of the profession of the truth in the Church of England , more then of that in the Church of Rome ? Is it not then lawfull for him to goe to the Romish Masse ? With ●ou it seems so , so his Conscience hinder him not . And what Conscience hath your ignorant Protestant to hinder him in this case ? Nay , I will say more : What knowing Protestant have you at this day in the present Church of England , since the publishing of your Declaration before the 39 ▪ Articles ( which makes some of the principall of them to beare a double and contrary sense ) that is , or can be resolved in his Conscience , that either the true faith , or so much as the Profession of the true faith , is in the Church of England ? For those Articles , which containe the Doctrine of your Church , you confesse to be ambiguous , and doubtfull , and doe not resolve either way , but leave your Church in suspense : how then can any Protestant of the Church of England be resolved in Conscience , that the Profession of the true faith is in the Church of England , when neither your selfe seems to be resolved , or at least you doe not resolve your Church concerning your Articles what to beleeve ? Which being so , may you not fairely hence conclude , that it is lawfull for any Protestant of the Church of Engdaud to goe to the Romish Church , there and in that manner to serve and worship God untill he shal be resolved in his Conscience , that the profession of the true faith is in the Church of England : which resolution is not like to be , till your Lordship hath resolved them , which is the true and orthodox sense of your Articles , and that by a publicke ed●ct athenticke , and every way equall to the former ; as in the case of Generall Councels , when the errours of one must be obeyed , till another , equall to that , shall reverse it . As before . But in the meane time , unlesse you make the more hast with your Edict for Resolution , your whole Church of England is now at liberty to goe to Masse and so to turne Romanist , as having nothing to restrain them ( were there but Masses enough to intertaine them , as no doubt there be Priests enough for the purpose , had they but Churches ( so long as their Conscience is not resolved of the profession of the true faith in the Church of England . And so the Broad Gates are set upon for the Consummation of your so much wished and plotted Reconcliation with the Church of Rome . And you adde : L. p 376. Nor do the Church of Rome , and the Protestants set u● a different Religion ( f●r th● Christian Religion is the same to both ) but they differ in the same Religion : and the difference is in certaine gr●ss● corruptions , to the very indangering of salvation , which each side s●y●s the other is guilty of . P. By Protestants here , 't is plain enough you mean those of the Church of England , not those of the Reformed Churches beyond the Seas , I am sure of it . For they utterly renounce the Romish Religion and Faith as Antichristian , which you avow for Christian , the same with yours . But they differ ( say you ) in the same Religion . How ? They do not set up a different Religion , and yet they differ in the same Religion ? I understand not this Babylonish language . But wherein then doe they differ in the same , and undiffering Religion ? In some certaine grosse corruptions , say you . But in some , not in all grosse corruptions , which are indifferent , and common to you both . And what grosse corruptions are common to both , those shall not be put in the reckoning of corruptions at all , each covering other with the mantle of Charity . Yea such as you both agree in , are the very substance of your Religion . And the whole substance of the Romish , yea of all Christian Religion ( saith Bellarmine ) is the Masse . This then must be That same undiffering Christian Religion , which you both set up . And herein how much doe you dister ? Have you not both your Altars , the main substance , on the service whereof all the rest attend , as your Priests , Sacrifice , Images , Crucifixes , Adorations , Organs , curious musicke , and many other devises for your pompous service , your Liturgie differing more in the language , then in the matter and forme ? But you will say you differ in Transustantiation . Yet you are willing to have a reall Presence confessed ▪ and professed with you , as is noted before . But you say , the difference is in certaine grosse corruptions indangering salvation . On which side ? Each side ( say you ) charges other . I have heard two butter women scold , and each layd to other grievous things , and the one said , Thou playdst the whore , and the other sayd , Thou playdst the whore . Which of these ( trow you ) was the honester Woman ? She haply that had lesse playd the whore , then the other , which perhaps was not for want of will , but opportunity . You and Rome charge each other with grosse corruptions , which yet , are one and the same in both . Doth not thus the shame of both the more appeare ? Your grosse corruptions on both sides can agree well enough , if you can be quiet . Yea and that to the indangering of Salvation too . For have you not ( to be silent in the rest ) both your Altars , which are alone sufficient to sacrifice upon all your faith and salvation , and so to leave you neither faith nor salvation in Christ , as whom also you sacrifice thereon , together with your faith and salvation ? For we shewed before , that your Altars doe overthrow and deny Iesus Christ the onely Altar of true beleevers ▪ If then you both doe agree in the grossest corruptions , as those whereby your salvation is not onely indangered , but destroyed , which is the maine of your Religion wherin you differ not : what need there be any oddes between you for the rest ? Both sides complain of each other , both have their corruptions , and grosse ones too , such as overthrow salvation . Then let your conscious ingenuity confesse to each other , and your conscientious Charity * pardon each other . And so let the world be troubled no more with your Differences , but be good friends , and agree as sisters . L. p. ibid. It may appeare by all the former Discourses , to any Indifferent Reader , that Religion , as it is professed in the Church of England , is nearest of any Church now in Beeing to the Primitive Church . Therfore not a Religion known to be false . And thus I both doe , and can prove , were not the deafnesse of the Aspe upon the eares of seduced Christians in all humane and divided Parties whatsoever . P. You doe wisely to put it to the judgement of the indifferent Reader , who unlesse he be a most indifferent man between your Church of England , and that of Rome , and so undifferent from you both in judgement and affection , to whom this which you say shall appeare to be true . For no such thing can appeare to any Reader , that is not so affected , as to beleeve your bare word , so soon as ever it sounds in his eare , or whose eyes doe not looke through the false glasse of your Perspective . Indeed you have proved to all men sufficiently both by this your Discourse , and by your Practises , that you and Rome do not set up a different Religion . We all beleeve it . And consequently we beleeve , that herein you come full as neare to the Primitive Church as Rome doth , alwayes excepted Romes lineall Pedegree from Peter ; and you know you are a Degree once removed . And how neare you both come to the Primitive Church of the Apostles especially , the primest and purest , we have before shewed sufficiently . And if you come nearest , who ( I pray you ) are furthest off ? Surely the most pious , the most religious , the most zealous , the most painfull and faithfull preachers of the Gospel , the greatest contemners of the world , the most humble and meeke , the most patient in suffering persecution for the truth , the most pure and precise in their life and conversation , the most exact conformist to the onely Rule of Faith and true Religion , the word of God ; such as are not ambitious , covetous , carnall , and worldly minded , envious , malicious , cruel , haters and persecuters of Gods word , of his Ministers and people : Such , such ( I say ) must be furthest off from the Doctrine and practise of the Apostles , and of the most pure and Primitive Church in their time , if you the Prelates and Churches of England and Rome come the nearest unto them . L. p. 377. But is there no superstition in Adoration of Images ? None , in Invocation of Saints ? None in Adoration of the Sacrament ? P. Yes : and grosse Heathenish Idolatry too , yea and infidelity to boote ; though you would mince it never so small into a matter of superstition onely . And may not I say to you : But is there no superstition , yea no Idol●try , in your Adoration of Altars ? ( yea and worse then that of the Papis●s : for they worship their God , you the Altar . ) None , in your Adoration of the Name IESVS ? None , in bowing before your Crucifixes over your Altars ? No inducement at least to Idolatry in your goodly Images erected in your Churches ? No 〈◊〉 smell of Popish superstition and Idolatry in y●ur Adorations in the presence of such Im●ge● ? The * Iewes would not ●o much as stoop to tye the latchet of their shooe in the place , where an Image was , least their bowing might seem to be to the Image . And who knoweth , with what mind you do your humble and lowly D●votion before such sacred Reliques ? And ( to summe up all together ) is there no superstion , yea no Idolatry in all that will-worship of yours , and of the Church of Rome , attended with so many Rites and Ceremonies of mans invention ? For what is all Will-worship , but Idolatry , yea and the highest kind of Idolatry ? As Vincentius saith : ‡ What are strange Gods , but strange errours , for that Hereticks reverence their Opinions no lesse , then the Gentiles doe their Gods ? And ‡ Augustine saith : It is the vilest and 〈◊〉 kind of Idolatry , when m●n worship their own fancies , observing that for a Religion , which their erronious and swelling minds imagine . Thus we see ( § as a learned Divine of the Church of England , and of great Eminencie said ) that a corrupt and vicious Religion ( such as Popery is , and such as you have made yours of the Church of England , not a different Religion ▪ 〈◊〉 an inward and ghostly worship of Idols , which ( saith he ) Prince ought not to 〈◊〉 at , or tolerate , seeing no man , and therfore no Prince can 〈◊〉 two Masters . For ( saith he ) if God be truth , they which presume to worship him with lyes ( as in contrary faith must needs come to passe ) serve now not God , but the Devil , a lyer himselfe , and the fa●her of 〈◊〉 , whose service no Christian Prince may so much as 〈◊〉 ▪ so he ▪ Thus our Divines of the Church of England in former ages shall 〈◊〉 up as witnesses to condemn you in the day of Judgement , who teach and maintain things contrary to that truth , which they delivered . L. p. 378. What not prove any superstition , any errour at Rome , but by pride , and that intolerable . Truly I would to God A.C. saw my heart , and all the pride that lodgeth in it . P. This you speake to A.C. as to a Jesuite , or some Frier , or some Priest. All is one : such a one being a Ghostly Father , you may safely sub sigillo Conf●ssionis , or sub stola , under the seale of Confession , or under the Friers frocke , under the Rose ( as we say ) open the windows of your Brest , and let him look in , and view all the Roomes , and corners of your heart , to see what pride hath taken up her lodging there ; and so the world shal be never a whi● the wiser for it . But you need not to wish any such thing . The pride of your heart cannot so easily be hid , as that you need wish , with Momus , if there were a glasse window in your Brest , for men to look in and see it , much lesse a subtile prying Jesuite . Alas , though the glaring light of it blind your own eyes , that you cannot see it your selfe : yet any other , that is but purblind , may through the Glasse , or spectacles of this your Book see the monstrous multiformious shape of it , had they not seen it before expressed in the Capitall Characters of your most insolent , and all daring practises . And that you yet see it not , there is not a more infallible argument or signe of a more monstrous proud heart , which is ever selfe blinded But look to it . What saith * Ieremie ? The heart is deceitfull above all things , and desperately wicked : who can know it ? I the Lord search the heart , and try the reynes , even to give every man according to his wayes , and according to the fruit of his doing●s L. p. 379. I hope God hath given the Lady mercy . P. Namely , that same Lady , who formerly had been either brought unto , or confirmed in that Romish Religion , by that which you resolved her in , namely , That she might be saved , living and dying in the Roman faith and Religion ; wherein it seems , as she lived , so she dyed . Now truly my Lord , If God did give her mercy , it is little God hamercy to you . But what ground have you for this your hope ? Even as much , as for giving her hope , that she might be saved , living and dying in the Roman faith . Is it so easie trow you to send such a Lady to heaven securely wrapped in the Mantle-lap of her silly ignorance ? But what if she be now in hell ? Are not you guilty of her damnation , by muzzling her in her blind ignorance , as wherein onely you taught her to place the hope of her salvation ? But you told her of some danger But you did not possesse her with such a feare of the danger ( as both there was cause , and you should have done ) as you puffed her up with the hope of safety , and that in the onely confidence of her silly ignorance ; so as her vain hope overcame just feare . And if now by this meanes she be in hell ( as you set her in the ready high way ) look you to it ; Paries cum proximus ard●t , Tunc tua res ●gitur : if she by your leading be fallen into the pit , what is like to befall you the leader when , the blind , leading the blind , both fall into the pit ? But if God hath had mercy on her , it was not since her death , by delivering her out of Purgatory , i● she dyed a Papist : but before her death , by delivering her from her Popery , worse then any Purgatory , causing her to renounce and repent of that , and to beleeve in his mercy , and Christs merit onely for salv●tion , without which faith of Christ ●here is no hope of mercy And we shewed before , that this faith of Christ is not the Roman faith , but quite opposit unto it . L. p. ●88 . But 't is time to end , especially for me , that have so many things of weight lying upon me , and disabling me from these Polem●ck ●isccurses ; besides the burthen of sixty five yeares compleat , which draw on a pace to the period set by the Prophet David , Psal. ●0 . and to the Time , that I must goe , and give God and Christ an account of the Talent committed to my Charge ; in which God , for Christ Iesus sake , be mercifull to me , who knows , that however in many weaknesses , yet I have with a faithfull and single heart ( bound to 〈◊〉 free Grace for it ) laboured the meeting the blessed meeting of Truth and Peace in his Church , and which God in his own good time , will ( I hope ) effect . To him be all Honour and Prayse for ever . Amen . P. How fitly doth this your Conclusion suit with , and succeed that , which was last mentioned , as matter for your more serious and sad meditation , and which I cannot but tremble 〈◊〉 ! And well weighing also the words of this your Conclusion with all that you have written in this your Booke , and with all your Practises in your life ( all so uniforme , and sutable ) I am surprized with great astonishment . The reasons hereof will further appeare in the more particular animadversions upon your words asunder . And because we use to take most speciall notice of a mans last words : give me l●ave to take a full and particular view of yours here , as being , though not the last words of a dying man , yet the finall Conclusion of this your Booke , which so soon as I have read over , it passeth away tanquam Fabula as the Prophet speaks of a mans life * as a ta●● th● is told . And as we looke , tha● however you have dealt in your Book , yet in the close of all you should deale candidly , ingeniously , and cordially , and not dubble with God , and the world , and with your own Conscience : yet for my part , as the Spirit of sincerity and truth ( without flattery , or respect of Persons , where the truth is wronged ) hath rnd doth run through all the veines of this my Reply to your Relation : so I shall by Gods grace close all with the same spirit , not sparing you to the last , where still you give just cause . And the truth cannot better , nor more seasonably be spoken home , then as to a dying man , who though he have been never so notorious an hypocrite ▪ and desperate man in the Course of his life , yet when he lyes upon his death-bed , and utters some words , which seem to savour of some sensiblenesse of his Condition , then , if ever , there may be some hope of working upon him ( as when the yron is hot ) by putting home unto him , and laying before him his former life , that so at the last , though late ( as the Thiefe on the Crosse ) he may through Gods mercy be brought to repentance , and so to salvation . Although examples of such penitents indeed and in truth , be very rare . For as one observeth , * One Thiefe was saved on the Crosse , that none should d●spaire : and but one , that none should presume . ●or the saying too ordinarily proves true , Qualis vita , finis it● : As a man lives , so he dyes . And Paenitentia sera , rarò vera : Late Repentance is seldome true . And the Prophet gives the reason of it : ‡ Can the Ethiopian change his hew or skin ? Or the Leopard his spots ? Then may ye also do good : that are accustomed to doe evil . For as one ●aith , Consuetudo peccandi , tollit sensum pecca●i : Custome of sinning , takes away the sense of sin And where there is no● sense of sin , there can be no Repentance for sin . And therfore commonly , when a man that hath lived wickedly , and hath been used to lying and dissembling all his life , comes to ●ay on his death bed , or at the last gaspe , Lord have mercy upon me : however we may not judge him , leaving him to his Judge , yet this is no sufficient argument to perswade us , that this is 〈◊〉 Repentance . For lightly when such men , promising and vowing , it God restore them , to reforme their life , do recover : they ‡ ●●turn ●s the Scripture speaks ) with the dog to his vomit , and with 〈…〉 that is washed , to her wallowing in the mire . According to that 〈◊〉 or Apologie : 〈◊〉 Daemon , Monachus tunc esse volebat : 〈◊〉 Daemon : nec tamen est Monachus . Which 〈…〉 thus : 〈…〉 was 〈◊〉 , the De●il a Monke would be : 〈…〉 was well : the ●evil a Monke was he . But I must not doe you wrong in applying of these things to you : or that I have any hope of doing good upon you even now at last , in the close of all : seeing you give me no incouragement of hope at all this way . For in all this your Closse , not a word expressing the least sorrow for your most enormious iniquites , but on the contrary you justifie them , and glory in them . Wherein you shew the pride of your heart to be out of measure desperate , and not to be named with the pride of that Pharisee . For though he gloryed in himselfe , yet he gloryed not in his evil , but in those things that were in themselves good and commendable , and for which he gave God thanks , as the Author of them : but here I find a proud Prelate vaunting in his impiety , and in all his wicked practises , the ayme whereof is , to reconcile the Church of England , and that of the Whore of Babylon together , and all under a faire pretence of the meeting of Truth and Peace . And not content herwith , he must needs make God , and his free Grace the Author of all this Mystery of Iniquity , and deep hypocrisie , which here he veileth under the name of a single heart . But stay before I begin , is there no hope of doing good upon you ? It is not impossible , but that the greatnesse of your zeale for this Peace , hath been so strong in you , as whereby you have been perswaded , whatsoever you either have done , or yet can further doe , for the effecting thereof ( be it by throwing down of Gods word , casting out his Ministers , chasing away G●ds people , howting out all power of holynesse out of the Land , and so removing all such impediments , as you thought stood in your way , and that per ●as , aut nefas , by right or wrong all wa● , and is well , yea very well done . Haply the lovely and amiable name of an Imaginary Truth , and deceitfull Peace , and counter●et C●urch : and the strength of your beliefe , that Rome was yet a true Church , and so true , that England and she were and are one and the same Church , no doubt of that , did so wholly possesse you , that ●o bring England and Rome together againe , you thought even 〈◊〉 of the Truth it selfe to be true piety , and the 〈◊〉 of the peace of all to be an establishment of unity , and confusion of light with darknesse to a perfect Reconciliation . Yet this I must say wi●hall , as Christ said , * If the light that is in thee be darknesse , how great is that darknesse ! And if in all that you have done for the advancing of this your maine Project , you have not wilfully 〈◊〉 against the ●ight of your Conscience , and so gone on in that 〈◊〉 course with a high hand : certainly it seems to me a 〈…〉 highest admiration , and so much the more , 〈…〉 have long lived in the midst of such a cleare 〈…〉 ▪ as no Age since the Apostles hath seen a greater ; though now of late it hath suffered ( and that since your elevation especially ) no smal Eclipse . But if my words shall have no better effect with you , then onely to convince you , and discover your damnable Hypocrisie , jam liberaui animam meam , I have now freed mine own soule . And now to your words . 'T is time for me ( say you ) to end . And I say ( as I sayd before ) it had been ( in my judgement ) much better for you , if you had never begun this worke . But 't is well , that at length ( as Iob speaks ) * vaine words have an end . Though it be not for this reason , that you make an end . But you alledge those many things of weight lying upon you . What , what weighty things hath this mighty Apostolicall Man lying upon him ? Such as the Apostle had , ‡ The care of all the Churches ? That you pretend too , while you would so faine have Altars up in all the Churches in England . But the Apostle addes there : Who is weake , and I not weake ? Who is offended and I burn not ? Can you say so ? You can say , Who is offended at my Cerimonies , and I burn not with zeale against that man , till I have consumed ? But why do I name the Apostle ? Your many things of weight lying upon your shoulders : are State-matters , high and deep State-mysteries , the burthen of a vast Iland , heavier then Etna it selfe . What , such , so weighty , so many things lye upon your weake shoulders ? Enough to presse you down as low as hell . What doe not you professe to be a Priest ? a Clergy man ? And is not the Charge of that one Profession , being rightly executed ( had you ever felt the weight of it ) a burthen heavy enough to breake your backe , ( which as one said ) the shoulders of Angels would tremble under ? And the Apostle speaking of a Ministers office , saith , ‡ No man that warreth , intangleth himselfe with the affaires of this life , that he may please him , § who hath chosen him to be a souldier . But it seemeth you are none of those , whom Christ hath chosen to be his souldier , except he chose you for such a purpose , as he did but one man of the twelve . For you are one that warreth , and as Iudas , the Captain of the rout against Christ in his Ministers and members . But you intangle your selfe with the affaires of this life . And by this means you have the more power to warre against Christs Kingdome . So as Ieromes speech may take place here : Negotia●orem Clericum , & ex inope divitem , ex ignobile gloriosum , tanquam quandam pestem ●uge : A negotiating or Polypragmaticall Clerke , or Clergy man , and who of poore bcomes rich , of base vain-glorious , fly from him , as from a kind of Plague . But who hath compelled you to take the burthen of so many and great things upon you ? What did the Pillars of the State shake and tremble , and threaten a fall , and therupon 〈…〉 in , and put under your shoulder to stay it up ? As the Pope at the Councel of Lateran dreamed , that the Lateran shooke and was ready to fall , but that Dominicus came in the nicke , and upheld it ; wherupon the next day the Pope made Domi●i●us the Father of his Order . And so well may you prove a supporter of the Popes Lateran , but how a supporter of Civil States , I know not , nor meddle with , but negatively , shewing a disparity and incongruity between your Profession , and that , sa●ing that you are rather a Civilian , then a Divine , as having proceeded Doctor , not in Divinity , but of the Civil Law. But suppose you had been compell'd to it . * Christ would not be made King , when they would have forced him . For ‡ his Kingdome was not of this world . But yours is . And your shoulders are able to beare two such intolerable burthens , as never any man in the world could beare one of them well , and as he should doe Well , I will say no more but this , ‡ To whom much is committed , of him shall much be required . But you adde also another reason , why 't is time for you to end : as bearing now the burthen of 65. yeares compleat . A great age , and yet I suppose you feele it not to be a burthen . If you doe , then as the Poet saith , § Solve senescentem maturè sanus equum , ne Peccet ad erremum ridendus , & ilia ducat . And you say , it draws on apace to the Period set by the Ppophet David , Psal 90. You mistake the Pen-man : for it was Moses . But to let that passe , as a common mistake : and as a Law , which it seems you have imposed your selfe , and observed throughout your Book , not to cite any Scripture without perverting of it . Doth your Lordship hope to reach the period of three-score and ten ? Alas , should you live out but one Lustrum of five yea●es more , what would become of ( I say not , the Civil state , but ) the poore Church of God yet in England ? But our comfort is , The Lord Iesus Christ is both against you , and above you . In the meane time were it not safer for you , to think of a shorter period of your life least promising to yourselfe , and sleeping in the security of so many yeares more , you should be suddainly taken napping , as that rich man in the Gospell , to whom it was said , † Thou foole this night shall they take away 〈◊〉 soule from thee . And besides , you are ‡̶ ●et in a slippery place , 〈◊〉 you may fall into suddain destruction , as in a moment ; as the Prophet saith . So as there is lesse confidence to be put in that , then in your Age. And therfore bethinke your selfe how suddain the time may be , that you must goe , and give account ( as you say ) to God and Christ of the Talent committed to your Charge , which you cannot so easily answere before that Judge , as you could doe in the Starre-Chamber . And remember what you said to the Jesuite ( pag. 316. ) Our reckoning wil be heavier , if we thus mislead on either side , then theirs that follow us ? But I see I must looke to my selfe , for you are secure ? And are not you full out as secure , as the Jesuite ? But in that , you pray that God for Christs sake would be mercifull to yo u. But is that enough to wipe off all old scores , to say , God be mercifull to me ? When the Course of a mans life hath been a very Enmity and Rebellion against Christ : when he hath spent the Talent of his Strength and Wit , Meanes , and Friends to the dishonour of God , in oppressing Christs word , persecuting his Ministers and People , profaning and polluting the service of God with humane Ordinances , and will-worship , forcing mens Consciences to conformity , and the like : doe you think to salve all with a Lord have mercy upon me ? Nay , you seem to be in good earnest , when you say , and pray , if God for Christs sake would be mercifull unto you . But wherein , or for what , should God for Christs sake be mercifull unto you ? Which of your sins , your scarlet sins , your Episcopall sins , doe you confesse to God , and ( because publick ) unto the world , that truly repenting of them , God for Christs sake may be mercifull to you ? Doe you confesse and repent of your persecuting of Gods Ministers and People , for their Conscience sake ? Nay you are so farre from this , that you say , God forbid ( not , God forgive ) that I should perswade to persecution in any kind , or practise it in the least . So as you in all this persecute none ; no , not you ; nor yet perswade others to it ; nor disswade , neither . And yet you still continue a persecutor , as accounting it not a sin , but a vertue , not vicious , but rather meritorious , to root out the Puritans . And what say you to your more then Barbarous shedding of the Innocent Blood of Gods servants , and Christs witnesses , mangling their Bodies , and breaking them in pieces , causelesly separating Man and Wife , to satisfie your wicked malice , and so to murther them with your intollerable oppressions ? Doe you crave mercy of God for this ? Or is your guilty Conscience still seared , and stupified ? Is your heart still hardened ? Do you need no mercy for such cruell shedding of Innocent blood ? David * confessed his blood-shed , and found mercy . But you continue your cruelty still in cold blood . What ? Do you think , that because Gods people are as sheep appointed for the slaughter , and you the chiefe Butcher , therfore you sin not , in devouring and spoyling so many good Ministers with their Families and Flocks ? O stupid Conscience ! O desperate soule ! And so still desperately you goe on , in justifying your selfe in all that you have done , and calling God to be witnesse too : saying , Who knows , that however in many weaknesses , yet I have with a faithfull and single heart ( ‡ bound to his free Grace for it ) laboured the meeting , the blessed meeting of Truth and Peace in his Church . O shamelesse hypocrisie ! O blasphemous wretch ! Doth God know ? Is God the Author of all thy impiety , iniquity , cruelty ▪ craft , hypocrisie and dissimulation , of thy faithlesse and false heart , in thy plotting to bring thy false Truth , and thy turbulent Peace with the Whore of Babylon , that notorious enemy of Christ and his true Spouse his Church , to a meeting , to a blessed , yea to a cursed meeting ? O GOD , thou searcher of all hearts , behold this blaspemous Wretch , calling thee for a witnesse of his notorious and perfidious false heart , and ascribing it to thy free Grace , as the moving and helping cause of all his impious practises . O Lord , Be not mercifull to any wicked Transgressor , that dare thus desperately take thy sacred Name in vaine , and make thy Grace , the father of his gracelesse actions Seest thou not , ô thou All-seeing , and All-revenging GOD , how this man hath been a prime Instrument of oppressing thy Word ? of forbidding it to be preached ( therein denying and destroying the Doctrine of thy free Grace , which here he hypocritically nameth ) of persecuting thy faithfull Ministers and People even to root them out ? Of proclaming Libertinisme in the publicke profanation of thy Sabbaths , and violation of thy holy Commandement ? Of setting up Idolatrous Altars , to the denying of the Lord Iesus Christ , our onely Altar , whereon our Persons and sacrifices offered up unto thee , are accepted of Thee ? Of bringing into thy worship sundry supers●tious Idolatrous Rites and Ceremonies , in Adoration of Altars , Names , praying towards the East ? Of setting up Images and Crucifixes those Idols in the publick place of Worship ? Of putting down preaching of thy holy Word upon thy holy Sabbaths especially in the Afternoones , when there is most need , and people should be aptest , and best at leasure generally to heare ? Of inlarging and making heavier the yoake of Bondage and Tyranny upon the necks of thy People , in increasing of more Ceremonies , to the intollerable vexation of thy Children , and incrochment and usurpation upon Christs Kingdome , and royall soverainty , as sole King over his Church , and Lord of the Consciences of his people ? Yea * surely thou hast ▪ seen all these things ; for thou beholdest mischiefe and spight , even to requite it with thy hand : and therfore the poore committeth himselfe unto thee : For thou art the helper of the fatherlesse . Therfore , arise ô Lord ; ô God , Lift up thine hand , forget not the humble . Wherfore doth the wicked contemn thee , ô God : He hath said in his heart , Thou wilt not require it . But Lord , break thou the arme of the wicked , and the evil man ; seek out his wickednesse , till thou find none . For wherfore should the Heathen say , where is their God ? O let our God be known among the Heathen in our fight , by the revenging of the blood of th● servants , which is shed And let the sighing of the Prisoners come before thee : according to the greateesse of thy power preserve thou those , that are appointed to dye . And render unto our Neighbours sevenfold into their bosome their reproach , wherewith they have reproched thee ô Lord. So we thy People and Sheep of thy pastture will give thee thanks for ever : we will shew forth thy praise to all Generations . Now , to return to you againe and so ridde my hands of you . All that you have done , is ( you say ) for the blessed meeting of Truth and Peace . This is the upshot of all , Englands Reconciliation with Rome . So as when these two are reconciled ( as I doubt they are already , while you hold us in expectation , untill you expect but time ( the Contract being already made ) for Confirmation ) when this is come to passe , then wil be a blessed meeting , a mercy meeting For it is a meeting of Truth and Peace . Indeed when Truth and Peace , in the true sense , do meet , 't is a blessed meeting indeed . But what Truth ? What Peace ? The Truth is , When this Peace is once Consummate , that it comes to be openly avowed and professed ( for which we must not looke for a Generall Councel , that 's but a flourish , and a Blind , while you are undermining the Bulwarke of our Truth , and the beauty of our Peace ) then ( as when Herod and Pilate were made friends ) you shall see ( which is already in execution ) open persecution of all true Piety , and Purity , and perturbation of all true Peace , and that not onely in the Churches of God , but in Civil states and Kingdomes , when for the maintenance of this Peace , Princes shal be set against their People , and People are forced to stand for the liberty of their Consciences against Prelaticall Antichristian Tyranny . For what is Romes Truth , but Trechery ? And what is Romes Peace , but Perturbation , perplexity , confusion , Babylon , even to all those , that confederate with her ? Ye● your hope is , that God in 〈◊〉 good time 〈…〉 meeting . God will certainly effect , and bring to 〈…〉 Councel and Purpose , in his good time for the good of all his People , and the confusion of all his enemies , and theirs . And one of his Councels and Purposes he hath declared to be ( which shall certainly , and I trust very shortly come to passe , and in due 〈…〉 ) the destruction of the Whore of Babylon , together withall 〈◊〉 , that are linkt in a league with her , and that under a pretence ●f the blessed meeting of your Truth and Peace . And then * sha●b● 〈◊〉 that great voy●a of much People in heaven ( to wit , in the Chu●ches of Christ ) saying , Alleluja : salvation , and Glory , and 〈…〉 Power unto the Lord our God ; for true and righteous are his ●udgements , for he hath judged the Great W●ore , which did corrup● the Eearth with her fornication , and hath avenged the blood of his servants at her hand . Amen . ALLELUJA . Pántote Dóxa Theo. June , 26. 1639. FINIS . Notes, typically marginal, from the original text Notes for div A69024-e140 * Rev. 1● . ‡ vers . 1. * Psal. 2. ‡ Rom. 8.32 * Heb. 6.19 ‡ Cant. Notes for div A69024-e7580 1 Chron. 25. Notes for div A69024-e13440 For the King. Notes for div A69024-e30160 * Pag. 138. ‡ Pag. 302. * Eccle. 2.14 ▪ * Gen. 3.7 . ‡ Mat. 23 27. ‡ Deut. 22 9. § 1 Ki. 18 , 22. † Mat. 13 . 27·28 . * Rev. 14.18.19 . Notes for div A69024-e31070 * Rom. 2.6 . * Gen. 19.11 . * Math. 4. ‡ Mark 1.34 . * Isa. 10.12 . ‡ Ier. 20.3 . Notable Hypocrisie . * Rev. 17.3 . Notorious Hypocrisie of the Prelate . * Iam. 2.13 . * Pro. 12.10 . Prelates Mercies exceed all Heathen Cruelty . * Lam. 4.6 . ‡ vers . 7. * Is● . 26.11 . Prelates notable Hypocisie . † Pag. 388. * Luk. 23.28 . * Psal. 72.14 . ‡ Psal. 9.12 . † Gal. 6.7 . ‡ Pro. 28.17 . § A New found Art. * Tit. 2.15 . * Math. 23.38 vers . 19. * Ephes 4.14 . Kubeia , Ka●ournia , methoda . * Eccles. 12. § Psal. 10.13.14 , 15. ‡ Rom. 6.10 . § Rom ▪ 2.5 . * 1. Cor. 14.4 . (a) 1 Kings 18.18 . (b) 2 Chron. 21.12 , &c. (c) 2 Kings 6.32 . (d) Ier. 38.4 . (e) 2 Sam. 12. (f) Isa. 22.15 . * Luk. 13.32 . ‡ 3 Ioh 9 , 10. † Isa. 1 21.22.23 . * Mic. 3 8. ‡ Mic. 7.2 ▪ ‡ Zeph. 3.1 . † Isay. 29 . 2● . * Mat. 3.7 . & 23.33 . ‡ Act. 13.10 ▪ (a) Act 7.57 . (b) Heb 11.37 (c) Rev. 20.4 ▪ (d) Math. 27 ▪ 20.35 . (i) Heb. 11. * Math. 24.30 , 31 , 32 , ●3 . ‡ Ier. 15.20 ▪ 21. § Act. 9.4 . ‡ Heb. 6.6 . * 2 King. 22. A pretty tale . * Ier. 6.30 . ‡ Eccles. 10 . 1· Blind needs leading . * 1 Sam. 15.14 . * Act. 26.11 . * 1 Tim. 1.13 * Rev. 12. * Psal. 12 ▪ * Psal 92.6.7 * Psal. 129.6 . Taking Gods Name in vaine by the Prelate . * Platina in ●ita Bon. 3. * Egkathetoi . ‡ Episcari . * Nihil est facilius , quàm imperitam multitudinem volubilitate verborum decipere , quae quicquid non intelligit , plus miratur . Nabis sine Cortice ▪ H●r . * 2 Tim. 2.26 Ezogremenoi The Prelates Counsell to the King perillous . * Isay. 56.10 , 11. * Pro. 27.4 . * Phil. 1.15 . * Luk. 11. Du●ham , Sarisbury . * Polosus versatur in universalibus . § 2 Sam. 6.6 , 7 * Heb. 13.10 . * Exod. 29.37 . ‡ Math. 23.19 * Dr. P●●klinton in his Sermon of Christian Altars . * Gen. 22.7 . ‡ Rev. 1.6 . ‡ 1 Pet. 2.5.9 . § Exod. 19.6 . † Heb. 7.17 . * 1 Pet. 2.5 . ‡ Heb. 5.4 . * P. 155. § Isa. 49.23 . * 1 Sam. 17.38 . § Ioh. 1● . 10 . * Rom. 13. ‡ Scal. Exercit. contra Cardanum . ‡ 2 Chro. 24. § Dan. 2. * Rev. 17. ‡ v. 16 , 17. ‡ Rev. 18 , 19. § vers . 4. * Act. 1.25 . * Deut. 17.18.19 . † 1 Pet. 2.17 . ‡ Appeale to Caesar. * R●v . 12.10 . ‡ Rev. 1.20 . ‡ As in the Case of Dr. Bastwick , and Mr. Burton . § 1 Cor. 7.5 . * 1 Sam. 20. ‡ Psal. 59.58 . ‡ Psal. 59. Title of the Psalm . ver . 1.2 . § 5. vers . 8. † Psal. 58. Psal 59. * Nil admirari , prope res est una , Solaque quae 〈◊〉 facere & s●rvare b●atum . Iohn 10.5 . Profession of Faith no Sound and Sufficient proofe of a true beleever . * 1 Tim. 4.1 , 2 , 3 , 4 , 5 , 6. * Heb. 13.4 . 3 Iohn 9. Nec ultra quo jam progrediatur habet . * Col. 2.21 . ‡ Gal. 4.10 . ‡ 1 Pet. 5. § 2 Cor. 1.24 . † Math. 20. * 3 Ioh. 9. ‡ I. lictor , liga . ‡ Though your Altar-man Dr. Pockl. in his Christian Altar hath censured those Centuriators . Of Antichristianesme and Antichrist . * Act. 13.12 . 1 Iohn 2.22 . 1 Iohn 2.18 . * 2 Thess. 2.4 . ‡ 1 Ioh. 2.22 . ‡ Tit. 1.16 . * Mat. 3.17 . & 17.5 . 2 Pet. 1.17 . Luke 9.35 . ‡ Ioh. 20.22 ▪ 23. * Mar. 16.15 , 16. ‡ Heb. 10.4.11 . ‡ Levit. 13. § Act. 2.37 , 38. * Act. 5.31 . ‡ Act. 8.19 ▪ * Act. 3.22 . ‡ 1 Cor. 7.23 . * Horace . ‡ Ier. 2.21 . Math. 15.13 . ‡ Psal. 137.8 . Rev. 17. & 18. A Riddle . * Levit. 13.46 . ‡ Pro. 30.12 ▪ ‡ Eze. 22.24 ▪ * In red Letters . ‡ Mr. Gellybrand , quem honoris causa nomino . * As in the Case of Mr. B. first Suspended in the High Commission , and then brought into a temporall Court , where your selves are also Iudges , and Parties . ‡ 2 Sam. 6.6 . See the History of the Councel of Trent . * Iudg. 12.6 . ‡ Phil. 3.18 . ‡ Learned Treatises . Rev. 17. & 18. * Mr. Chalmley , and Mr. Butterfield , who is since gone to Doway and turned Iesuite . ‡ Bishop of Exon. Notorious blasphemy in puting aly upon Christ. Prelates Blasphemy against Christ. * Rom. 8.5 . ‡ Mat. 26.26 . ‡ Luke 22.32 § Luke 5.4 . † Act. 10.13 . * 1 Cor. 3.15 . Prelates Subtile , but vain evasion . Prelate a most notorious forcer of Scripture . * Chaerea . ‡ 2 Sam. 10.4 . ‡ Iohn 11.50 ▪ § Num. 23.23 . & 24.1 . * Rev. 2.14 . Prelates Practise . ‡ Ephe. 2.8 . * Iude 3. ‡ Phil. 1.27 . ‡ Rev. 18.4 . § Mat. 15.9 . † Col. 2.8.16.18 . Gal. 4.10 . * Heb. 3.12 ▪ ‡ Col. 2.18 . Prelaticall pride in Will-worship Will-worship is no true Service of God. * Math. 5.16 . ‡ Rev. 22.18 , 19. ‡ Isa. 8.20 . § 1 King. 18.26.29 . † Math. 6.5 . * Math. 23.5 . & 14. ‡ Math. 23.5 ▪ ‡ Prelates abusing of Scripture § Math. 15.9 . * Isa. 29.13 . * Pag. 34. Prelates Contradiction . * Ier. 48.11 . ‡ Zeph. 1.12 . What a Settler the Prelate is , * Zach. 8 ‡ 1 Cor. 11.14 . * Katàras tékna . Heresie what it is . Prelates Ceremoniall worship Hereticall . ‡ Artcile of faith , Christ the onely Lord in and over his own house and Service . * Gen. 4. & 7. & 8. & 35. ● . ‡ Exod. 25.9.40 . ‡ 1 Chro. 28·12 . 19 . § v. 12. † 1 Sam. 13.14 . * 2 Sam. 2● . 14 . * 2 Chron. 30.2 , 3 , 4. ‡ 2 Sam. 6. & 1 Chron. 15.1 , 2 , 3 , 4. ‡ 2 King. 16. § 2 Chron. 28.22 . † 2 Chro. 26. * 1 Chro. 13. * 1 Cor. 14 ▪ 31. ‡ v. 34. ‡ v. 27. * Col. 2.8 . ‡ v. 18. ‡ Katà . † Rev. 3.11 . * Ioh. 4.23 24. ‡ Heb. 3.6 . * 2 Cor. 6.26 § 1 Cor. 3.17 † 1 Pet. 2.5 * Exod. 30.9 Levit. 10.1.3 Mal. 1.7 . 2 Chro. 36.1 . * Math. 24.49 . ‡ Isa. 1.12 . ‡ Math. 15.9 . § Math. 24.48.49 . † Pro. 16.31 . Antiquitas sin● Veritate vetustas erroris est ▪ * Rom. 1.22 . § Gen. 3.14 , 15. Ceremonies in the worship of God put for the very Substance of Religion . § Isa 29.13 . * Parturient Montes , Nascitur ridiculu● Mu● . Hor. * Exod. 1.10 . Psal. 105.25 . * Plutarch . * The Shout of Mariners when they hale together . * Persius Satyr . 2. Heathen more holy then Prelates . ‡ Or Bishops . ‡ Horace Carm. lib. 3. Ode . 23. § Iohn 4.23.24 . † Psal. 45.13 * Act. 17.23 . ‡ Act. 17.22 ▪ 23. &c. * ve●s . 29. ‡ Is● . 1.12 . Psal 50.8 . &c. ‡ v. 23. § v. 22. † Psal. 4.6.7 . Heb 10. ● ▪ 6 , 7 ▪ 8 , 9 , 10 * 2 Thess. 1. ● ▪ 8 ▪ 9. See pag. 3. Will-worship Idolatry . * Mi●h . 7.4 . ‡ 2 Sam. 23 . 7· ‡ Dr. Andrewes * Gal. 4.4 . B●nds of Aegypt The Prelates wider Gates whither they lead . * Ier. 17.9 ▪ Tuscul. Quest. lib. 3. Notes for div A69024-e92900 * 1 Sam. 11.2 . ‡ 1 Co● . 14.20 ‡ Heb. 6.1 . § Heb. 5 ▪ 14. † Psal. 1.1 , 2· * He● . 5.14 . C●l .. 2.2 . Col. 3.16 . The Prelate yeelds the Iesuite this , that the Church of R●me is a true Church ▪ on whose Iudgement people must depend . * Act. 4.12 . * Iohn 16.7 ▪ ‡ Rom. 8.9 . Synodi Chalcedonensis ●lepistis : Asmukutos : Akoristoes , Adiairétoes , Atr●ptoes ▪ * See pag. 94. ●●fore . ‡ Iohn 14.6 . * Pro. 5.8 . * Isa. 9.6 . ‡ Luke 2.11 ▪ ‡ Rom. 4.25 ▪ § Heb. 2.14 , 15. † Rom. 4. * Ioh. 16.7 . ‡ Ephes. 4.8 . Ioh. 14.2 . Rom. 8.34 . Psal. 2.6 . Act. 7.56 . Heb. 1.13 . ‡ Act. 2.29 , 30 , 31 , 32. § Eph. 4 9 ▪ * Ioh. 19.30 . Psal. 18.5 . ‡ Col. 2.15 . ‡ Heb. 2.14 , 15. † Psal. 18.5 . Math. 26.38 , 3● . & 27.46 . * L. p. 62. compared with other places . See p. 109. * Nondum ●ato Pelagio , securius loque●●ntur P●t●●s . Aug. Epist. 103 ‡ Dr. Bilson . * p. 45.46 . ‡ Iam. 5 . 1●.20 . * Ehes. 5.25 , 26. * Ioh. 20.30 , 31. ‡ pag 52.53 . * 1 Cor. 7.14 . ‡ Rom. 4.16 . ‡ Isa. 8.20 . 〈◊〉 . 8.9 . ‡ 〈◊〉 . 5.39 . ‡ Luke 10.25.26 . § 1 Cor. 4.6 . † Rom. 15.4 . * 2 Pet. 1.19 . * Iam. 2 . 1● . * Co●●il . Trid. Sess. 6. ‡ Abasing of the Scripture , in subjecting it to natural Reason . ‡ 1 Cor. 2.14 . § Act. 16.14 . * 1 Cor. 2. ‡ Math. 6.23 . * 1 Cor 2.14 . § Rom. 8.6 . “ v. 7. † Ier. 10. * Psal. 62.9 . § Exod. 30. ●3 Pr●lates Reason put to its tryall . * Rev. 19 13. ‡ Luke 9.22 . † Luk 18.21 . § Ps●l . 8.8 . Hieronimus Epist. * Math. ●● . 3● . ‡ Iam. 4.4 . ‡ Tit. 1.16 . § 1 Cor. 2.2 . † 1 Cor. 1.18 . Prelates blasp●●my against 〈◊〉 Scripture . * Rev. 17.3 Ioh. * Rom. 3.4 ▪ * 2 Cor. 4.4 . ‡ Math. 5.15 . * Pro. 30.5 , 6 ▪ ‡ Pro. 8.8 , 9. ‡ 2 Pet. 1.19 . § Psal. 119.105 . * Psal. 19.8 . ‡ Ps. 119.130 Scripture convincing a naturall man. ‡ 1 Cor. 14.24 , 25. Heb. 4.12 . § 2 Cor. 10.4 , 5. A motion . * 1 King. 22 ▪ * 1 King. 22. ‡ Act. 24.25 . ‡ 2 Cor. 4.7 . * 2 Pet. 1.21 . Comparison . * Mat. 24.29 ▪ ‡ Mal. 4.2 . § Mat. 27.45 . † Ps. 119.89 . * Eccles. 7.29 ▪ ‡ 1 Sam. 19.13 . Magno 〈◊〉 magnas nuga● ▪ * Adversus Luciferian●s . The onely way how men may know the Scripture to be Gods word as the Prelate teacheth . * Math. 24. ‡ Revel . 13. ‡ Math. 24. § Col. 2. ●8 . † 2 Tim. 3.13 2 , 3 , 4 , 5. * Act 26.28 ▪ * Col. 2.8 . ‡ Rom. 10. Prelates Blaspheming of Scripture all along , and exalting his Present Churches Authority above it . Prelate lighting the Scripture ▪ and puting out the Candle . More and more Blasphemy of the Prelate , ascribing that to his Tradition , which is onely proper to the word and Spirit of Christ. * Psal. 19·8 . * Iohn 9 ▪ A Doctrine of damnable Blasphemy . ‡ Ioh. 5.39 . † Ioh. 6.44 ▪ 45 § August . in Iohan ▪ & alibi . Act. 16.14 . * Ps. 119.18 . ‡ Mat. 28.19 , 20. A subtile and sly evasion of the Prelate from the Iesuite , who objecteth truly . A miserable Shift . * A pretty jugling tricke of Legerdemain . ‡ 1 Cor. 14 20. ‡ 2 Tim. 3.15 , 16. * 1 Cor. 13. ‡ Rom. 12.6 . ‡ Prelate perverts the sense of Scripture , conf●●●ding the Regenerate with the Vnregenerate , and Saints Faith with Historicall . † Andreas Vega . Bellarmine , and others . * 2 Cor. 11.17 . * 2 Cor. 4.18 . See also 1 Cor. 2.9 . & 1 Pet. 1.8 . ‡ Psal. 10.5 . † pag. 86. * Heb. 11 . 1● . ‡ v. 27. ‡ Ioh. 8.56 . § Act. 7.56 . † Ier. 17. ● . * 2 Cor. 1.20 ▪ * Psal. 19.7 . & 93.5 . ‡ Psal. ‡ Esay . 55.3 . § Iohn 6.69 . Act. 13.34 . † Rom. 4.16 . * 2 Pet. 1.19 . ‡ Rom. 15.4 . ‡ Act. 24.25 . § Act. 26.28 . † vers . 27. * Scripture perverted by the Prelate ▪ as pag. 134. ‡ 1 Cor. 13.12 ‡ Exod. 33. § 2 Cor. 3.18 . Blasphemy against God in his Providence . * Iob. 16.3 . § Iob. 19.3 . ‡ 2 Tim. 1.12 . § I●h . 10 . 38· † 1 Tim. 4 3· * 1 Pet. 1.23 . ‡ Iam. 1.18 . ‡ Psal. 119.49 , 50. * Rom. 15.4 . ‡ Iob. 13.15 . Blasphemy . ‡ The Prel●te contradicts himselfe , not understanding wherof he ●ffirmeth . § Rom. 10.10 . * Heb. 11.3 . (a) Rom. 3.2 . (b) 2 Tim. 3.15 , 16. (c) Ioh. 5.39 . (d) 2 Pet. 1.20 , 21. (e) Act. 10.43 . (f Luk 22.32 (g) Ioh. 16.13 . (h) 1 Ioh. 1.3 . (i) Rev. 22.18 * pag. 88 ▪ ‡ Io● . 5.31 ▪ The Prel●t●s Ground 〈◊〉 false , if appl●●● to S●ripture . * Ioh. 8.13 , 14. ‡ Psal. 19. ‡ Ps. 119.93 . § 2 Cor. 10. Heb. 4.12 . “ Rom. 1. ‘,‘ 2 Cor. 2.15 . * Luk. 11.52 . ‡ Mat. 12.44.46 . * 1 Cor. 13. ‡ 1 Cor. 12.7 ▪ ‡ 2 Cor. 10.8 ▪ & 13.10 . The Prelate self-condemned . * The Prelate bel●s the Scripture to credit his false Tradition . Scripture little beholden to the Prelate for his Tradition . ‡ The Prelate catcht in his own Delemna , or net . A Solecisme of the Prelates . A. Gelius . Noct. At●icarum . * 1 Pet. 4.11 . ‡ T●t . 2 ▪ 1. ‡ v. 8. § H●pot●posin T it 1.13 . * 2 Thes. 3.1 . ‡ Ezek. 47.12 . ‡ A French Proverbe . § 2 Tim. 2.9 ▪ 2 Tim. 2.9 . The Prelates 3 marks of his imagined Author of Ipswich Newes . * Heb. 11.36 ▪ ‡ Mar. 10.34 ▪ Mat. 27.31 . Prelates words and deeds agre● n●t . * Hos. 4.6 ▪ Prelate a notorious persecut●r of the true preaching of Gods word . Rom. 1.16 . 1 Cor. 1.24 . The Prelates Diabolicall malice against the true Ministers of Christ. * Iude. Ier. 15.19 . Esay . 5.20 . * The manner of the old Triarian Souldiers fighting . ‡ Rev. 16.14 . * Psal. 59.12 ▪ * pag. 101 ▪ * Esay 12.3 ▪ 2 Pet. 3. * Psal. 25.14 . Epistle Dedic●tory . ‡ Mr. H. B● . Hierom. Epist ▪ ad Laetom . A true Principle overthrown by a false . * Pro. 22.7 . Tit. 3.10.11 . ● Cor. 5.13 , 14. Act. 21.13 . Io● . 10.20 . Mar. 3.21 . * Belying of God , and of the Scripture , and bewraying profound ignorance . ‡ Col. 2.3 ▪ † 2 Cor. 4.3 . ● ▪ § 1 Cor. 2.9 ▪ † 1 Tim. 1.5 ▪ 6.7 . * Esay . 29.9 ▪ * Bold belying and blaspheming Gods Secret Counsels . * Ioh. 14.6 . ‡ Ioh 1.4 . ‡ Ephes. 5.8 . § Ioh. 1.9 . † Act. 26.18 . Prelates blind Popish way . Iohn 6.40 . Ephes. 4.11 . 1 Pet. 4.3 . Hos. 4.1 . Ier. 3.15 . * 2 Sam. 5.6 ▪ * Mat. 11.12 . ‡ Mat. 21.31.32 . Pag 109. Blasphe●●●g againe of Gods Counsells . ‡ Gal. 1.8.9 . § Deut. 27.18 Credit of Scripture hang'd upon mans opinion of God. See 165. * 2 Tim. 3.16 . ‡ 1 King. 19.12 ▪ 13. Mans opinion of Gods Suffi●iency 〈◊〉 ●ain and blind . The Prelates blind opinion of Gods Sufficiencie . * H●b . 4.12 . ‡ 1 Ioh. 3.20 . ‡ Rom. 2.15 . * Pro. 20.27 . § 1 Cor. 10 . 2● Most notorious bl●spheming against the Holy-Ghost , making him the Author of falshood . * Exod. 10. ‡ Iude 16. * Ioh. 3. ‡ Psal. Iob 35. Belying and blaspheming the Holy spirit of God. * Notorious and grosse hypocrisie , pretending respect to Scripture , when never any Iesuite , did more vilifie and nullifie the Authoritie and credit of it . Detection of the Hipocrisy . * 2 ▪ Cor. 10.8 . ‡ 2 Pet. 3.16 . Mat. 15.9 . Sect. 18. ‡ A 〈…〉 or put off . § Psal. 19.5 . † Prov. 4.18 . * Mal. 4.2 . ‡ Pag. 90. * Gnômon . ‡ 2 Pet. 1.19 . The Prelate in a Circle . * Mal. 4.2 . ‡ Heb. 1.3 . * The Prelate selfe condemned . * Ephes. 1.2.5.6 . ‡ Rom. 3.24 . * Ephes. 1.6 . * Blasphemous lye ‡ A subtile insinuation . A shamefull lye . * Pag. 80. ‡ pag. 83 , 84. ‡ pag. 77. § pag. 86. * pag 87. Blasphemous lye ▪ * 〈◊〉 . Subtile Insinuation detected 〈◊〉 vanity . Epistle Dedicatory . * Gen. 11. Difference between Rome and the Prelate about Tradition . Major ▪ Minor. Conclus●●● ▪ * Sweet . ‡ 1 Cor. 11.20 . * Iugd. 6.32 ▪ ‡ 2 Chron. 3● ▪ 16. ‡ Rom. ● ▪ * A Privy Nippe . Act. 8.23 . * 1 King. 20. ‡ Isa. 29.21 . * Ier. 13.23 ▪ ‡ Ier. 51.9 ▪ ‡ Act. 19.34 . * 1 Cor. 11.20 ‡ 1 Cor. 10.21 * Tesparákonta hóras . * Hoi prosou Presbuteros . Fpempon Eukaristían . ‡ Eccl. Hist. l. 5. c. 26. Et Socr. lib. 5. Eccl. Hist. c. 22. ‡ Rom. 14.5 . * A most 〈◊〉 conclusi●n of an erronious fai●h . ‡ Rev. 13.12 . ‡ Mat. 24.24 . * 2 Thes 2 . 1●.11 . ‡ 1 Cor. 15.14 § Gal. 5.2.4 . O● the Lords 〈◊〉 - Day . † Psal. 95. * Deut. 5.12.13.14.15 ▪ * Reve. 20.5 . ‡ Heb. 4.9 . ‡ vers . 8. § Heb. 4.8.9 ▪ Pag. 141. * Rom. 11.16 . ‡ 1 Cor. 3.17 . A peremptory speech . Plain dealing . The tender-hearted Prelate 〈◊〉 to make the rent wider . * 2 Chro. 11 ▪ 15. ‡ 2 King. 1● . * Amos 7.10 , 11 , 12 , 13. * Ier. 38. ‡ Rom. 9.6.17 . * Ier. 51. ● ▪ ‡ Gal. 3.1 . ‡ As , De 〈…〉 . * Rom. 8.28 . * Epistle Dedicatory . * Pag. 205. ‡ Epistle Dedicatory . Englands halfe Reformation now made a whole Deformation . * Ovid. Thus still no● the Scripture must be Iudge . Pag. 176. * Epistle Dedicatory . * Athanasius . * Pag. 176. ‡ H●w comes then Canterbury to have the 〈…〉 Y●●ke ra●●●r then 〈…〉 there Constantine was 〈◊〉 . And the the old Prop●e●● is , York● shal be . † Rom. 1.1 . 1 Cor. 1.1 . 2. Cor. 1.1 . &c. * Pag. 176. Psal. 45.16 . Rev. 1.6 . * 1 Pet. 2.9 ▪ Rev. 5.9 , 10. Iam. 2.5 . Rom. 8.16 , 17 ▪ * Rom. 8.29 . Heb. 2.11 . ‡ Pro. 26.12 . ‡ Iude. 16. § Gen. 9. † Psa● . 66.12 . * Fredericke . ‡ Revel . 17. Act. 15. Gal. 2. ● . ‡ Act. 8.1 . ● ▪ * pag. 182. * idid . ‡ Selfe-condemned . * Ier. 23.32 . Blasphemy against Christ as being Author of the Antichristian Hierarchy . * 1 Tim 6.15 . ‡ Rom. 16.27 . ‡ Ioh. 15.14 , 15. § Gen. 18.17 . † Iam. 2.23 . ‡̶ Psal. 25.14 . * Dan. ‡ Rev. 1. ‡ Rev. 12.4 . § 2 Th●ss 2. Cicer. Offic. * 2 Cor. ‡ 1 Tim. 3.1 , &c. * Act. 14.23 . ‡ 2 Cor. 2.16 . * Ioh. 16.14 . ‡ Eph. 2.2 . Metà 〈…〉 . * Ioh. 10.10 ▪ 12. ‡ Ier. 3.15 . ‡ 1 Pet. 5.2 . L' aeil de beuf . § Esa. 27.3 . † Mat. 18.20 ▪ * 1 Tim. 5.17 . ‡ 1 Tim. 3. Tit. 1. Math. 20. * Luke 22.25 ▪ ‡ 1 P●t . 5 ▪ * Iude 1● . ‡ Iude 19. Mat. 24. & 7 . 1● . * Rev. 19.19 , 20. ‡ Rev. 18.7 . ‡ Vt sedeat , sedendo quiescat in Tabernaculis pacis , &c. As Rev. 18.7 . Sedeo Regina . § Rev. 17. * Phil. 3.19 . ‡ Rev. 18.6 , 7 , 8 , &c. ‡ Pag. 205. § 2 Chro. 26.16 , 17 , 18. * 1 King. 7 . 21· * pag. 205. ●● ▪ * Cicero . ‡ Wits Common-wealth . ‡ Dr. White of the Sabbath . Dr. Primrose . Dr. Heylin . Dr. Pocklinglon . * Epist. Dedicatory . ‡ Rev. 13.10 ▪ * Eccl. 4.1 . ‡ S. Edmund . Elect of Cant. ‡ Dr Bilson of Christian subjections , and Antichristian Rebellion . Part 3. pag. 52● . Printed 1585. * The Prelate here blasphemeth Gods Name , as if a favourer of his Prelaticall practises . ‡ A blasphemous 〈◊〉 ●f Faith. Prelates C●nons equaled with Scripture for governing th● Church ▪ * Gal. 6.7 . ‡ 1 Sam. 12.25 A blaspemous Article of faith . Prelates ●●sphemy . * Mat. 11.17 . ‡ Pag. 274. ‡ I●h 19·7 . A 〈…〉 , if Prelates be Iudges ▪ A spirituall duty necessary to all Christian Magistrates . * As Hes●us , Pignius e● alis . * See Aeneas Sylvi●s of the Councel of Bas●● , who was after Pope Pius 2. See also Book of Martyrs . ‡ Mat. 24.28 . ‡ Pro. 28.11 . § Luk. 10.21 . † Ephes. 2.12 ▪ * 1 Tim. 4.1 . 2.3 . 4. * Rom. 14.23 . * Mat. 3.12 . ‡ 2 Cor. 11.13 * Acts. 15.20.21 . * Act. 15.6 . ‡ ve . 22 , 23 ▪ 25. * 1 King. 22. * Bellarmine . * Io● 5.39 . ‡ Esa. 8.20 . ‡ Cant. 1.7 . § vers . 8. † Psal. 91.1 . Mat. 6.21 . * Psal 23.1 , 2. ‡ Mat. 4.4 . ‡ Ier. 3.15 . § Isay. 55.1 , 2 , 3. † Psal. 119. - * Lógiatheo● . 1 Pet. 4.11 . ‡̶ 2 Tim. 6.3 . * Heb. 4.12 . ‡ Mat ▪ 11.19 . ‡ Rom. 15.4 . * Mat. 24. ‡ Ad Fontes the common voyce of the Primitive Fathers . ‡ Mat. 28.20 . § Ioh. 16.13 . † 1 Ioh. 2 . 2● . ‡̶ Rom. 8.9 . * 1 Pet. 1.5 . Pag. 226. * 1 Tim. 6.8 . * See a little before fol. ●● Bellarmine . * 1 Io● . 3.9 . Arminius Examen . ‡ Pag. 230. ‡ A comparison fa●se and bl●sphemous . * Ibid. * I●hn 2● . * Rom. 7.20 . ‡ Heb. 12.1 . ‡ Zach. 13.1 . § 1 Cor. 1.30 . † 1 Ioh. 1 7. ‡̶ Cant. 4.7 . 1 Io● . 1.9 . * Council . Trid. Sess. 4. ‡ 1 Cor. 6.9 . § † M●t. 2● . * 〈…〉 D●●rum . Gen. 1● . 1● . ●● ‡ Ex● ▪ 12 1● . ‡ 2● § 11 . 2● † Tit. 3 5. * Act. 3 21. ‡ ‡ A● 〈◊〉 and 〈…〉 say . * Psal. 115. Esa. 44.19 . * Math. 18 . 7· ‡ Math. 18.6 . * 1 Cor. 10.20 ‡ Act. 17.23 ▪ ‡ Num. 16 ▪ § Num. 30.9 ▪ † Num. 30 38. ‡̶ Lev. 10.1 , 2 ▪ * Num. 3.4 . ‡ Rev. 5.8 . & 8.3 . ‡ Esa. 29.13 . * Heb. 10.26 , 27. ‡ 1 Cor. 10.21 ‡ Hos. 10.11 . * Hooker in his Eccles. Politi● . The Old Ceremonies suspecte● ▪ ‡ Rev. 9. ‡ 1 King 20. § In your f●rmer Namel●ss● Boo●● . * Col. 2.23 ▪ * False Charity of the Prelate * Tit. 1.16 . ‡ Io● . 2.8 . * Ephes. 4.21 . * Mat. 15. ● ▪ Protestants Churlishnesse , better then the Prelates Charity . ‡ Tit. 3.8 ▪ * 2 Tim. 2.25 , 26. Aug. de Praedest . et Gratia ▪ * Ier. 15.19 . ‡ Eze. 13.22 . ‡ v 11. § Esa. 5.20 . † Ier. 6.14 ▪ Fox . Martyr . Tom. 2. pag. 943. Lond. 1597. * Psal. 16.4 . ‡ Num. 21.9 ▪ ‡ 2 Kin. 18 . 4● ▪ * Mat. 26.11 ▪ ‡ Ioh. 16.7 . ‡ Rom. 8.34 . § Act. 3.21 . * Ioh. 9.22.34 ▪ ‡ Iude 23. ‡ Act. 2.40 . § See before . * Luk. 12. ●7 . 48 . ‡ Psa. 58.4.5 . ‡ Mat. 15.14 . § Mat. 23.32 . * Pag. 298. * 2 Kin. 4.40 . ‡ Eccl. 10.1 . * Prov. 6.27 , 28 , 29. ‡ 1 Cor. 6.16 . ‡ Pro. 22.14 . § Pro. 28.13 . ‡ Heb. 6.6 . * Revel . 17. ‡ Revel . 7. ● . 4.6 & ‡ Mat. 7.21 . * Ephes. 6.12 . ‡ Mat. 7.22 . Lu. 13.26 , 27. ‡ 2 Thes. 2 * 1 Cor. 11.19 ‡ 2 Chron 28. ‡ Psalm . 137. § Esa. 42.22 . † Mat. 28 20. * Vulgar Latin , 〈◊〉 Di●r . * Rom. 16.5 . ‡ Mat. 13.6.21 ▪ ‡ Pro. 28.28 . * Bonner . ‡ Gardener . ‡ 1 Pet. 2.25 . § Mat. 15.20 . * Act. 1. ●3 . ‡ Act. 2. * Revel . 17.3 , 4 , 5 , 6. * ver . 14.17 . ‡ Cant. 1.5 , 6. ‡ Esay . 6.13 . § Dan ▪ 4.11 ▪ 12 &c. Iude. 12. * Mat. 15.14 . ‡ Rom. 5.12 . * Heb. ● . ●4 ▪ ‡ Tit. 1.1 . ‡ Iude 3. * Col. 2.7 . Phil. 1.9 . Act. 20. 2 Tim. 2. 2 Pet. 1. Heb. 6.1 . &c. ‡ Eccles. 12.9.10.11 . * Cor. 16 1. Ioh. ●0 . 19 , 26. Act. 20. ● . Rev 1.10 . ‡ Gal. 5.21 . ● Pet. 4.3 . Ro. 13.13 , 14. * H●b . 〈…〉 . H●● . 6.4 , 5 , ● ▪ 8. The saving faith not in the Church of Rome ‡ Gal. 2 ▪ 20 ▪ ‡ Heb. 11 ▪ ● ▪ * Heb 11.1 . ‡ Gal 6. ‡ Sess. 6. * Halting and 〈◊〉 . * Contradiction what it is . Halting againe . Prelates Contradiction . * R●m . 6 ▪ 1● ▪ Popish faith infi●ility , by the Prelates confession . Ci● de Natu●a Deorum . Augu●t . Bernard . * Plato in Timaeo . * Col. 3. ‡ Rom. 11. O'uk e'n te Kathédra ea proedria , all' e'n to●s e'rgois . Herodian . lib. 1. Allotrioepiskopein . 1. Pet. 4.15 . Revel . 17. * 2 Pet. 2.9 . Phil 3.19 . Gen. 6. ‡ 2 Thes 2.8 ▪ * Rev. 18.20 . ‡ Rev. 14.12 . * Det veniam ille facile , cui ven●a opus . Senec. Se Pag. 27● . * Sinag●g● 〈◊〉 . ‡ V●ncent . 〈…〉 Haer. ‡ Aug. De 〈…〉 . C. 83. § Dr Bilst●n . Will worship 〈…〉 of 〈◊〉 . * Ier. 17.10.11 . * ●al . 90 ▪ 9. * August . ‡ Ier. 13.23 . ‡ 2 Pet 2 22. * M●t. 23. * Iob. 16.3 . ‡ 2 Cor. 11.28 . ‡ Onus Aetnâ 〈◊〉 . Proverbu●m . § 2 T●m . 2 4. Hier●n . ad 〈◊〉 . * Io● 6.15 ▪ ‡ Ioh. 18.36 . ‡ Luk 12.48 ▪ § Ho●at ▪ † Luk 12 20 ▪ ‡̶ Psal. 73 . 1● . * Psalm . 51. ‡ Blaspemy of the Prelate against Gods 〈◊〉 Grace , as if that had been the Author of all his wicked Pract●ses . * Psal. 10. Psal. 79.10 . * Rev 19.1 , 2 ve●s . ● .